THE
FIRST
BOOKE
.
Of
the
Scriptures
.
CHAP.
I.
Of
Divinity
in
generall
.
IN
The
Preface
or
introduction
to
divinity
,
six
things
are
to
be
considered
.
1.
That
there
is
Divinity
.
2.
What
Divinity
is
.
3.
How
it
is
to
be
taught
.
4.
How
it
may
be
learnt
.
5.
Its
opposites
.
6.
The
excellency
of
Divine
knowledge
.
1.
That
there
is
Divinity
,
1.
From
the
naturall
light
of
conscience
,
2.
From
the
supernaturall
light
of
grace
;
for
we
know
that
all
Divine
truths
are
fully
revealed
in
Scripture
.
3.
From
the
nature
of
God
himselfe
,
who
being
the
chiefest
good
,
and
therefore
most
[
*
](A47629-e6370-b)
*
Omne
bonum
est
sui
diffusivū
,
ergo
maximè
bonum
est
maxim●
sui
diffusivum
.
Vt
se
habet
simile
ad
sim●le
,
ita
se
habet
magis
ad
magis
.
Locus
topicus
.
diffusive
of
himselfe
,
must
needs
communicate
the
knowledge
of
himselfe
to
reasonable
creatures
for
their
salvation
,
Psal.
119.
68.
4.
From
the
end
of
creation
;
for
God
hath
therefore
made
reasonable
creatures
,
that
he
might
be
acknowledged
and
celebrated
by
them
both
in
this
life
,
and
that
which
is
to
come
.
5.
From
common
experience
;
for
it
was
alwai●s
acknowledged
among
all
Nations
,
that
there
was
some
revelation
of
Gods
will
,
which
as
their
Divinity
,
was
esteemed
holy
and
venerable
,
whence
arose
their
Oracles
and
Sacri●●ces
.
2.
What
Divinity
is
.
The
ambiguity
of
the
Word
is
to
be
distinguished
.
Theology
or
Divinity
is
twofold
,
speech
of
God
:
a●d
he
is
commonly
called
a
Theologer
or
Divine
who
knoweth
or
professeth
the
knowledge
of
Divine
things
.
Peter
du
Moulin
.
either
first
,
Archetypall
,
or
Divinity
in
God
,
of
God
himsel●e
,
by
which
God
by
one
individuall
and
immutable
act
knowes
himselfe
in
himselfe
,
and
all
other
things
out
of
himselfe
,
by
himselfe
.
Or
second
,
Ectypall
,
and
communicated
,
expressed
in
us
by
divine
revelation
after
the
patterne
and
Idea
which
is
i●
God
,
and
this
is
called
Theologia
de
Deo
,
Divinity
concerning
God
,
which
is
,
after
to
be
defined
.
It
is
a
question
with
the
Schoolmen
,
whether
D●vinity
be
Theoreticall
or
Practicall
,
Vtraque
sententia
suos
habet
autores
.
But
it
seemes
(
saith
Wendeline
)
rather
to
be
practicall
,
1.
Because
the
Scripture
,
which
is
the
fountaine
of
true
Divinity
,
exhorts
rather
to
practice
then
speculation
.
1
Tim.
1.
5.
1
Cor.
8.
3.
&
13.
2.
JAmes
1.
22
,
25.
Rev.
22.
24.
hence
John
so
often
exhorts
to
love
in
his
first
Epistle
.
2.
Because
the
end
of
Divinity
,
to
which
we
are
directed
by
practicall
precepts
,
is
the
glorifying
of
God
,
and
the
eternall
salvation
of
our
soules
and
bodies
,
or
blessed
life
,
which
are
principally
practicall
.
Wen●line
meanes
(
I
conceive
)
that
the
blessed
life
in
Heaven
is
spent
practically
,
which
yet
seems
to
be
otherwise
.
Peter
du
Moulin
in
his
Oration
in
the
praise
of
Divinity
,
thus
determines
the
matter
:
That
part
of
Theology
which
treateth
of
God
and
his
Nature
,
of
his
Simplicity
,
Eternity
,
Infinitenesse
,
is
altogether
contemplative
,
for
these
things
fall
not
within
compasse
of
action
;
that
part
of
it
which
handleth
of
our
manners
,
and
the
well
ordering
of
our
lives
,
is
meerely
practique
;
for
it
is
wholly
referred
unto
action
.
Theology
is
more
contemplative
then
practique
,
se●ing
contemplation
is
the
scope
of
action
,
for
by
good
works
we
aspire
unto
the
beatificall
vision
of
God
.
Theology
amongst
the
Heathens
did
anciently
signifie
the
doctrine
touching
the
false
worship
of
their
Gods
;
Divinity
is
a
doctrine
revealed
by
God
in
his
word
,
which
teacheth
man
how
to
know
and
worship
God
,
so
that
he
may
live
well
here
and
happily
hereafter
.
Divinity
is
the
true
wisdome
of
divine
things
,
divinely
revealed
to
us
to
live
well
and
blessedly
,
for
our
eternall
salvation
.
It
is
disputed
whether
Theology
be
Sapience
or
Science
.
The
genus
of
it
is
sapience
,
Walaeus
in
loc
Commun
.
or
wisdome
,
which
agreeth
first
with
Scripture
,
1
Cor.
2.
6
,
7.
Col.
1.
19.
&
2.
3.
Prov.
2.
3.
Secondly
,
with
reason
;
for
1.
Wisdome
is
conversant
about
the
highest
things
and
most
remote
from
sences
,
so
Divinity
is
conversant
about
the
sublimest
mysteries
of
all
.
2.
Wisdome
hath
a
most
certaine
knowledge
,
founded
on
most
certaine
principles
;
there
can
be
no
knowledge
more
certaine
then
that
of
faith
,
which
is
proper
to
Divinity
.
The
difference
lurketh
in
the
subject
;
wisdome
or
prudence
is
either
morall
or
religious
;
The
third
thing
in
the
definition
is
the
manner
of
knowing
,
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
eternall
salvation
,
begun
in
this
life
by
the
communion
of
grace
and
holinesse
,
but
perfected
in
the
life
to
come
by
the
fruition
of
glory
.
This
end
hath
divers
names
in
Scripture
,
it
is
called
the
knowledge
of
God
,
John
17.
3.
partaking
of
the
Divine
nature
▪
2
Pet.
1.
4.
Likenesse
to
God
,
1
John
3.
2.
Eternall
salvation
,
the
vision
and
fruition
of
God
,
as
the
chiefest
good
.
The
next
end
of
Divinity
in
respect
of
man
is
eternal
life
or
salvation
,
of
which
there
are
two
degrees
,
1.
more
imperfect
&
begun
in
this
life
,
which
is
called
consolation
,
the
chiefest
joy
and
peace
of
conscience
arising
,
1.
from
a
confidence
of
the
pardon
of
sinnes
and
the
punishments
due
to
sinnes
.
2.
From
the
beginning
of
our
sanctification
and
conformity
with
God
,
with
a
hope
and
taste
of
future
perfection
in
both
.
2.
More
perfect
and
consummate
after
this
life
,
arising
from
a
full
fruition
of
God
,
when
the
soule
and
body
shall
be
perfectly
united
with
God
.
3.
How
Divinity
is
to
be
taught
.
In
the
generall
it
is
to
be
handled
methodically
.
There
is
a
great
necessity
of
methode
in
Divinity
,
that
being
usefull
both
to
enlighten
the
understanding
with
the
clearnesse
of
truth
,
and
to
confirme
the
memory
,
that
it
may
more
faithfully
retaine
things
;
therefore
in
Divinity
there
will
be
a
speciall
need
of
art
and
orderly
disposall
of
precepts
,
because
the
mind
is
nowhere
more
ob●use
in
conceiving
,
nor
the
memory
more
weake
in
retaining
.
There
is
a
different
way
of
handling
Divinity
,
according
to
the
severall
kinds
of
it
.
Divinity
is
threefold
.
1.
Succinct
and
briefe
,
when
Divine
truth
is
summarily
explained
and
confirmed
by
reasons
,
and
this
Divinity
is
called
Catecheticall
,
Systematicall
.
2.
Prolix
and
large
,
when
Theologicall
matters
are
handled
particularly
and
fully
by
definitions
,
divisions
,
arguments
and
answers
;
this
is
called
handling
of
Common
places
,
Scholasticall
and
controversall
Divinity
.
3.
Textuall
;
4.
How
Divinity
is
to
be
learned
.
There
is
neede
of
a
fowrefold
minde
to
the
study
of
it
.
1.
Of
a
godly
and
heavenly
minde
,
2.
Of
a
sober
minde
that
we
may
not
be
too
curious
in
searching
out
the
profound
mys●eries
of
Religion
,
as
about
the
[
*
](A47629-e7220-b)
*
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
busie
our selves
about
perplexed
and
unprofitable
questions
,
being
content
to
know
such
things
which
are
revealed
to
us
for
our
salvation
.
3.
Of
a
s●udious
and
diligent
minde
;
other
arts
are
not
wont
to
be
gotten
without
labour
;
this
being
the
Queene
of
arts
▪
requires
therefore
much
paines
both
for
its
[
*
](A47629-e7250-b)
*
2
Prov.
2.
&
8.
4
,
5.
&
8.
17.
33.
difficulty
and
excellency
.
4
Of
an
honest
and
good
minde
,
Luke
8
40.
We
must
learne
,
1.
with
a
deniall
of
our
wit
and
carnall
reason
,
not
measuring
the
unsearchable
wisdome
of
God
by
our
shallow
capacities
;
2
with
deniall
of
our
wicked
affections
,
1
Pet.
1.
2
,
3.
3
with
a
firme
purpose
of
obedience
Joh.
7.
17.
Psal.
50.
23.
Prov.
28.
28.
5.
The
things
contrary
to
Diviniy
,
1.
Heathenisme
,
being
altogether
ignorant
of
and
refusing
the
true
and
saving
knowledge
of
God
.
2.
Epicur●isme
,
scoffing
at
Divinity
.
3.
Heresie
,
depraving
and
corrupting
Divinity
.
6.
The
excellency
of
Divine
knowledge
or
the
study
of
Divinity
appeareth
in
these
particulars
:
1.
In
the
subject
matter
of
it
,
which
is
Divine
,
either
in
its
own
nature
,
as
God
and
Christ
,
[
a
](A47629-e7390-b)
a
Paul
cals
it
the
excellency
of
the
knowledge
of
Christ
,
Phil
3.
8.
Ps.
40.
8.
Christ
is
the
principall
subject
of
the
whole
Bible
,
being
the
end
of
the
Law
,
and
the
substance
of
the
Gospel
,
M.
Perkins
.
Quicquid
est
in
suo
genere
singulare
et
eximium
,
id
Divinum
.
Ps.
70
,
7.
1
Joh.
5.
46.
or
in
relation
to
him
,
as
the
Scripture
,
Sacraments
.
It
is
called
the
wisdome
of
God
Prov.
2.
10.
&
3.
13.
1
Cor.
2.
6
,
7.
and
that
wisdome
which
is
from
above
.
Jam.
3.
17.
If
to
know
the
nature
of
an
Herbe
,
or
the
Sun
and
Stars
be
excellent
,
how
much
more
to
know
the
nature
of
God
?
Aristotle
held
it
a
great
matter
to
know
but
a
little
concerning
the
first
mover
and
Intelligences
.
Paul
desired
to
know
nothing
but
Christ
and
him
crucified
,
1
Cor.
2.
2.
[
b
](A47629-e7510-b)
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
Metaphysicks
handle
not
things
properly
,
divinely
revealed
,
but
that
which
the
Philosophers
by
the
light
of
nature
judged
to
be
Divine
.
2.
In
the
end
;
the
principall
and
maine
end
of
Divinity
is
the
glory
of
God
,
that
is
,
the
celebration
or
setting
forth
of
Gods
infinite
excellency
;
the
secondary
end
is
mans
blessednesse
,
John
17.
3.
3.
In
the
certainty
of
it
;
Gods
Word
is
said
to
be
sure
,
and
like
Gold
seven
times
refined
,
[
*
](A47629-e7600-b)
*
Ps.
12.
●
▪
there
is
no
drosse
of
falsehood
in
it
.
The
Academicks
thought
every
thing
so
uncertaine
that
they
doubted
of
all
things
.
4.
In
the
cause
of
it
;
these
truths
are
such
as
cannot
be
known
,
but
by
Gods
revealing
them
to
us
;
all
Scripture
was
given
by
Divine
inspiration
;
flesh
and
blood
hath
not
revealed
this
to
thee
;
5.
In
the
holines
of
it
,
Psal.
19.
5.
by
them
thy
servant
is
forewarned
,
1
Tim.
3.
15.
the
Word
of
God
is
able
to
make
us
wise
to
salvation
and
to
furnish
to
every
good
worke
.
Christ
makes
this
a
cause
of
the
errour
and
wickednesse
in
mans
life
,
that
they
doe
not
reade
and
understand
the
Scriptures
.
6.
In
the
delight
and
sweetnesse
of
it
.
Job
23.
chap.
12
verse
,
preferred
the
Word
of
God
before
his
foode
;
David
before
thousands
of
Gold
and
Silver
,
wonderfull
are
thy
Testimonies
.
Archimedes
tooke
great
delight
in
the
Mathematicks
,
Austin
refused
to
take
delight
in
Tullies
Hortensius
,
because
the
name
of
Jesus
Christ
was
not
there
.
Nomen
Jesu
non
erat
ibi
.
7.
In
that
the
Devill
and
Hereticks
oppose
it
;
the
Papists
would
not
have
the
Bible
translated
,
nor
Divine
service
performed
in
the
vulgar
Tongue
.
TWo
things
are
to
be
considered
in
Divinity
:
1.
The
rule
of
it
,
the
Scripture
or
word
of
God
.
2.
The
matter
or
parts
of
it
concerning
God
and
man
.
Principium
essendi
in
Divinity
is
God
the
first
essence
;
principium
cognoscendi
the
Scripture
,
by
which
we
know
God
and
all
things
concerning
him
.
I
shall
handle
both
these
principles
,
but
begin
with
the
Scripture
,
as
many
Systematicall
Writers
do
.
Of
the
Scripture
.
It
is
necessary
that
the
true
Religion
have
a
rule
,
God
revealed
himselfe
divers
wayes
to
the
Fathers
,
Heb.
1.
The
manner
of
revealing
Gods
will
is
threefold
,
according
to
our
three
instruments
of
conceiving
,
viz.
Understanding
,
Phantasie
,
and
senses
;
to
the
understanding
God
revealed
his
will
by
ingraving
it
in
the
heart
with
his
owne
finger
,
Jer.
31.
33.
by
Divine
inspiration
,
2
Pet.
1.
21.
2
Chron.
15.
1.
Heb.
8.
11.
I●hn
14.
26.
and
by
intell●ctuall
visions
,
Num.
12.
6.
to
the
phantasie
God
revealed
his
will
by
imaginary
visions
to
Prophets
awake
,
and
by
dreames
to
Prophets
asleepe
,
Gen.
40.
8.
&
41.
8
,
9.
Acts
16.
10
&
10.
3.
Num.
14.
4.
to
the
senses
God
revealed
his
will
,
and
that
either
by
vision
to
the
eye
,
or
lively
voyce
to
the
Eare
Gen.
3
9.
&
4.
6.
&
15.
4
,
5.
Exod.
20.
1
,
2.
&
3.
1
,
2
,
3
&
33.
17.
And
Lastly
,
by
writing
▪
This
Revelation
was
,
sometimes
immediate
by
God
himselfe
after
an
unspeakable
manner
,
or
by
meanes
,
viz.
Angels
,
Vrim
&
Thummim
Prophets
,
Christ
himselfe
and
his
Apostles
.
[
c
](A47629-e8030-b)
c
The
Scripture
is
called
the
word
of
God
,
Eph.
6●
Pet.
1.
15.
The
counsell
of
God
,
Acts
2●
▪
27.
The
Oracles
of
God
R●m
.
3.
2.
The
Law
of
G●d
.
Psal.
1.
2.
The
minde
of
God
,
Prov.
1.
23.
The
written
word
forthematter
contained
in
it
is
called
the
word
[
d
](A47629-e8110-b)
d
It
is
called
word
,
because
by
it
Gods
wil
is
manifested
and
made
known
,
even
as
a
man
maketh
known
his
minde
and
wil
by
his
words
▪
It
is
also
said
to
be
the
word
of
God
,
in
regard
1.
of
the
Author
,
which
is
God
himselfe
2
Tim.
3.
16.
2.
Of
the
matter
,
which
is
Gods
will
,
Eph.
●
93.
Of
the
end
wh●●
is
Gods
glory
,
Eph.
3.
10.
4.
Of
the
efficacy
,
which
is
Gods
Power
,
Rom.
1.
6.
of
God
,
Rom
9.
6.
for
the
manner
of
Record
the
(
[
e
](A47629-e8200-b)
e
So
it
is
called
the
Bible
,
or
Booke
by
an
excellency
,
t
is
the
onely
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
](A47629-e8240-b)
f
August
.
de
civit
.
dei
.
l.
15.
c.
23.
)
as
the
most
worthy
writings
that
ever
saw
the
light
;
Sometimes
with
an
Epithite
,
the
holy
Scriptures
,
Rom.
1.
2.
2
Tim.
3.
15.
the
S●riptures
of
the
Prophets
,
Rom.
16.
26
Some
thinke
th●t
Enoch
the
seventh
from
Al●m
wrote
.
but
Jude
6.
14.
speak●th
onely
of
his
prophesying
which
might
rather
be
by
word
of
mouth
then
writing
,
because
our
Saviour
citing
Scripture
ever
gives
the
first
place
to
Moses
,
and
undertaking
by
the
Scriptures
to
prove
himselfe
to
be
the
Messiah
,
that
he
ought
to
suffer
,
began
at
Moses
,
Luke
24.
27.
No
doubt
if
there
had
beene
any
more
ancient
then
Moses
,
our
Saviour
would
have
alleadged
it
,
because
all
the
Scripture
that
was
before
him
,
was
to
give
testimony
of
him
.
Of
the
authority
of
the
Scripture
.
The
Author
of
the
Scriptures
was
God
[
*
](A47629-e8380-b)
*
The
principall
Author
of
all
Scriptures
is
God
the
Father
in
his
Son
by
the
holy
Ghost
,
Hos.
8.
12.
2
Pet.
1.
himselfe
,
they
came
from
him
in
a
speciall
and
peculiar
manner
,
commonly
called
inspiration
,
Tim.
4.
16.
All
Scripture
is
given
by
Divine
inspiration
,
or
by
inspiration
of
God
,
Prophesie
came
not
of
old
time
by
the
will
of
men
,
but
holy
men
of
God
spake
as
they
were
moved
,
or
carried
by
the
Holy
Ghost
,
2
Pet.
1.
21.
They
did
not
write
these
things
of
their
own
heads
,
but
the
Spirit
of
God
did
move
and
worke
them
to
it
,
and
in
it
,
2
Sam.
23.
2.
The
Spirit
of
the
Lord
spake
by
me
,
that
is
,
did
immediately
guide
me
,
and
tell
me
what
matter
to
utter
,
and
in
what
words
.
Stephen
saith
,
they
resisted
the
Holy
Ghost
when
they
did
disobey
the
Scriptures
.
[
*
](A47629-e8460-b)
*
Acts
7.
50.
1
Cor.
11.
23.
The
Holy
Ghost
by
the
mouth
of
David
,
and
the
mouth
of
Esay
spake
Acts
1.
16.
&
28.
25.
The
Inscriptions
of
many
Propheticall
bookes
and
Epistles
Apostolicall
run
thus
,
The
word
of
the
Lord
which
●ame
to
Hosea
,
Joel
,
Paul
,
Peter
,
JAmes
a
servant
of
God
,
and
an
Apostle
of
Christ
.
The
proeme
that
is
set
before
divers
prophecies
is
this
,
Thus
saith
the
Lord
;
and
the
Prophets
inculcate
that
speech
,
the
mouth
of
the
Lord
hath
spoken
it
;
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
,
[
*
](A47629-e8710-b)
*
Rainoldus
in
Apologia
Th●sium
de
sacr●
Script
.
&
Eccles.
Rom
9.
25.
Heb.
4.
3.
&
8.
5.
&
13.
5.
and
the
word
Scripture
is
put
for
God
speaking
in
the
Scripture
,
the
Scripture
saith
to
Pharaoh
,
Rom.
9.
7.
and
the
Scripture
hath
shut
up
all
men
under
sinne
,
Galat.
3.
22.
for
which
in
another
place
God
hath
shut
up
,
Rom.
11.
32.
All
other
disciplines
were
from
God
,
and
every
truth
(
whosoever
speaks
it
)
is
from
the
holy
Ghost
;
but
the
Scripture
in
a
singular
manner
is
attributed
to
the
Holy
Ghost
;
he
immediately
dictated
it
to
the
holy
men
of
God
.
The
efficient
principall
cause
then
of
the
Scripture
was
God
;
the
ten
Commandements
(
of
which
most
of
the
rest
is
an
exposition
)
were
writen
after
a
secret
and
unutterable
manner
by
God
himselfe
,
therefore
they
are
called
the
writings
of
God
,
[
*
](A47629-e8790-b)
*
Tria
concurrunt
ut
hoc
dogma
recipiam
,
Scripturam
esse
verbum
Dei.
Esse
quosdam
libros
●anonicos
&
divinos
,
atque
●os
ipsissimos
esse
quos
in
manibus
habemus
.
Primum
est
Ecclesiae
traditio
,
quae
id
affirmat
,
&
ipsos
libros
mihi
in
manum
tradit
;
secundum
est
ipsoruus
librorum
divina
materia
,
tertium
est
interna
Spiritus
efficacia
.
Episc.
Dav.
de
Judic●
Controvers.
c.
6.
Exod.
32.
16.
Secondly
,
all
the
rest
which
was
written
(
though
men
were
the
instruments
)
was
done
by
his
appoinment
and
assistance
.
Exo.
17.
14.
Esay
8.
1.
Jer.
30.
2.
The
Scripture
is
often
attributed
to
the
holy
Ghost
as
the
Author
,
and
no
mention
is
made
of
the
Pen-men
,
Heb.
10
,
15.
The
Prophets
and
Apostles
were
the
Pen-men
of
the
Scripture
,
whose
calling
,
sending
,
and
inspiration
was
certainly
divine
;
for
whatsoever
they
taught
the
Church
of
God
,
or
left
in
writing
,
they
learned
not
before
in
the
Schooles
,
1
Cor.
2.
13.
The
Divine
authority
of
th●
word
may
be
defined
,
[
*
](A47629-e8870-b)
*
Formale
objectum
fidei
generaliter
&
absolutè
con●iderawum
est
divina
revelatio
in
tota
sua
amplitudine
accep●a
,
seu
divina
author●tas
cujuslibet
doctrina
à
Deo
revelatae
,
sive
ea
scripta
sit
,
sive
non
scripta
.
At
formale
objectum
fidei
illius
qua
creduntur
ea
quae
in
Scriptura
credenda
proponuntur
,
est
ipsius
Scripturae
divina
&
ca●●nica
authoritas
.
Baronius
ad
versus
Turnebullum
.
true
in
word
and
sence
;
it
deserves
credit
in
all
sayings
,
narrations
of
things
past
,
present
,
and
to
come
,
threatnings
and
promises
,
and
as
superiour
doth
binde
to
obedience
,
if
it
either
forbid
or
command
any
thing
.
1
Tim.
1.
15.
2
Pet.
1.
19.
John
5.
39.
Heb.
6.
18.
Rom.
1.
5.
2
Cor.
10.
5
,
6.
&
13.
3.
&
12.
12.
Gal.
1.
1
,
12
,
13.
though
the
things
in
mans
judgement
seem
unlike
or
incredible
,
or
the
Commandements
hard
and
foolish
to
the
carnall
minde
.
Hereticks
have
laboured
to
prove
their
corrupt
and
damnable
opinions
out
of
the
Scripture
,
and
have
received
some
bookes
,
if
not
all
as
Divine
.
The
Turkes
at
this
day
so
esteem
the
five
books
of
Moses
,
as
they
will
kisse
such
patches
of
Paper
as
they
finde
having
any
part
thereof
written
in
the
same
.
Aristaeus
an
Heathen
,
when
he
had
determined
to
have
disputed
against
Scripture
,
confesseth
that
he
was
forbidden
by
God
in
a
dreame
.
Plato
is
termed
Moses
Atticus
,
Moses
speaking
Greeke
.
The
holy
Scripture
in
it
sel●e
is
Divine
and
Authenticall
,
though
no
man
in
the
world
should
so
acknowledge
it
,
as
the
Sunne
in
it selfe
were
light
,
though
all
the
men
in
the
world
were
blind
,
and
could
not
or
would
not
see
it
;
but
in
respect
of
us
it
is
Divine
and
Authenticall
,
The
Scripture
is
the
word
of
God
,
written
by
holy
men
as
they
were
inspired
[
*
](A47629-e8980-b)
*
2
Tim.
3.
6.
Rom.
15.
5.
Scriptura
est
verbum
Dei
ejusdem
voluntat●●
Prophet●●
,
Evangelistis
&
Apostolis
in
literas
redactum
,
doctrinam
de
essentia
&
voluntate
Dei
perfectè
ac
perspicuè
exp●nens
,
ut
ex
eo
homines
erudiantur
ad
vitam
aeterna●
.
Ger●
.
descript.
Sac.
loc.
1.
Scriptura
est
e●pressio
quaedam
sapientiae
Dei
afflata
è
Sanct●
Spiritu
p●i●
hominibus
,
de
inde
monumentis
literisque
consignata
.
Pet.
Mart.
loc.
commun
.
l.
6
▪
Scriptura
est
instrumentum
divinum
qu●
doctrina
salut●is
à
Deo
per
Prophetas
&
Evangelistas
tanquam
Dei
actuarios
in
libris
Canonicis
veteris
&
novi
Testamenti
est
tradita
.
Synop.
pur
.
Theol.
Scriptura
est
Instrumentum
sacrum
,
quo
doctrina
divina
●c
salutaris
à
Deo
per
Prophetas
,
Apostolos
&
Evangelist●●
fideliter
,
perspicu●
ac
pl●●è
in
〈…〉
Testamenti
est
tradita
.
Wal●us
l●c
.
〈◊〉
.
by
the
holy
Ghost
,
That
the
Scriptures
were
from
God
,
may
appeare
by
reasons
contained
in
or
cleaving
to
the
Scripture
.
1.
From
the
excellency
of
their
matter
,
which
is
Heavenly
,
the
divine
and
supernaturall
matter
contained
in
it
.
It
telleth
us
of
such
things
as
doe
farre
exceed
the
reach
of
mans
reason
,
and
which
it
was
impossible
for
any
man
to
counterfeit
and
faine
,
and
which
being
told
are
so
correspondent
to
reason
,
that
no
man
can
see
just
cause
to
call
them
into
question
;
as
the
doctrine
of
creation
of
all
things
in
six
daies
;
the
doctrin
of
the
fall
of
our
first
parents
;
the
story
of
the
delivering
Israel
out
of
Egypt
,
of
the
delivering
of
the
Law
and
ten
Commandements
;
the
doctrine
of
the
incarnation
of
Christ
Jesus
,
of
the
resurrection
of
the
dead
,
of
the
last
judgement
,
of
the
life
to
come
,
and
of
the
immortality
of
the
soule
;
for
though
this
last
was
taught
also
by
Philosophers
,
yet
it
is
so
doubtfully
and
unperfectly
handled
by
them
in
comparison
of
the
delivering
thereof
in
Scripture
,
that
it
is
apparent
,
it
was
another
Spirit
▪
which
guided
the
teachers
of
it
here
,
then
they
were
guided
withall
.
What
Angell
could
ever
have
found
out
such
an
admirable
temper
and
mixture
of
mercy
and
justice
together
,
as
the
Gospel
revealeth
in
the
reconciliation
of
God
with
man
?
God
in
giving
and
establishing
his
law
useth
no
other
preface
but
I
am
the
Lord
,
Exod.
20.
nor
conclusion
but
I
the
Lord
have
spoken
it
;
upon
his
absolute
authority
without
other
reasons
to
perswade
,
commanding
what
is
to
be
done
,
though
it
be
contrary
to
our
natures
;
forbidding
what
is
to
be
left
undone
,
though
pleasing
to
us
;
he
promiseth
things
incomprehensible
,
requiring
faith
;
he
relateth
and
teacheth
things
strange
,
above
likelihood
,
above
mans
capacity
;
and
yet
will
have
them
to
be
believed
,
to
be
understood
.
There
is
nothing
in
the
Law
against
reason
or
common
equity
.
A
Jesuit
reports
in
his
History
,
that
when
his
fellows
came
first
to
preach
in
the
East-Indies
,
the
Gentiles
and
Indies
there
hearing
the
ten
Commandements
did
much
commend
the
equity
of
them
.
See
Sir
Walter
Raleighs
History
.
2.
It
teacheth
the
nature
and
excellency
of
God
,
and
the
works
of
God
,
more
clearly
and
distinctly
than
any
other
writings
,
nay
,
then
any
without
God
could
have
contrived
,
viz.
That
there
are
three
persons
and
one
God
;
that
God
is
infinite
,
omniscient
,
omnipotent
,
most
holy
;
that
he
created
all
things
,
that
he
doth
by
a
particular
providence
rule
all
things
;
that
he
observes
all
mens
actions
,
and
will
call
them
to
account
,
and
give
every
man
according
to
his
works
;
that
he
alone
is
to
be
worshipped
,
and
that
he
must
be
obeyed
in
his
word
above
all
creatures
.
3.
It
requireth
the
most
exact
and
perfect
goodnesse
that
can
be
,
4.
The
end
of
the
Scripture
is
Divine
,
Jerem.
9.
23
,
24.
1
Cor.
1.
31.
ascribe
infinitenesse
of
being
and
all
perfections
to
him
,
Nehem.
9.
6.
The
doctrines
,
precepts
,
prohibitions
,
and
narrations
tend
to
the
setting
forth
of
his
glory
,
and
bring
solid
and
eternall
comfort
and
salvation
to
their
soules
which
follow
their
direction
.
They
make
us
wise
unto
salvation
,
2
Tim.
3.
15
,
23.
shew
the
path
of
life
Psal
16.
11.
Guide
our
feet
into
the
way
of
peace
,
Luke
1.
79.
Christ
,
John
7.
18.
proves
that
he
came
from
God
,
because
he
sought
not
his
own
glory
,
but
the
glory
of
him
that
sent
him
.
5.
Another
reason
is
from
the
difference
of
these
writings
from
all
other
whatsoever
,
in
regard
of
their
phrase
and
manner
of
writing
.
All
other
writings
use
perswasive
and
flourishing
speeches
,
these
command
,
and
condemne
all
other
Gods
,
all
other
religions
,
all
other
writings
,
and
command
these
onely
to
be
had
in
request
and
esteem
,
and
acknowledged
as
the
will
of
God
,
without
adding
or
diminishing
,
requiring
every
conscience
to
be
subject
to
them
,
and
to
prepare
himself
to
obedience
,
without
any
further
objecting
or
gainsaying
,
and
to
seeke
no
further
then
to
them
for
[
*
](A47629-e9240-b)
*
Augustine
was
so
delighted
with
the
Oratory
of
Ambrose
that
he
contemned
the
Scripture
as
neither
learned
nor
eloquent
enough
,
yet
afterward
when
he
saw
his
own
shallownesse
,
he
admired
the
profundity
of
Gods
holy
Oracles
,
and
held
the
stile
of
them
very
venerable
.
direction
.
Both
the
simplicity
and
Majesty
of
stile
shew
it
to
be
from
God
;
the
wonderfull
plainnesse
and
yet
glorious
Majesty
;
the
simplicity
because
it
is
plaine
,
in
no
wise
deceitfull
;
and
because
it
describes
great
matters
in
words
familiar
and
obvious
to
the
capacity
of
the
Reader
:
the
Majesty
,
since
it
teacheth
so
perspicuously
the
chiefest
mysteries
of
faith
and
divine
revelation
which
are
above
humane
capacity
.
Whether
we
read
David
,
Esay
,
or
others
whose
[
*
](A47629-e9280-b)
*
Licet
tam
verba
quam
res
amanuensibus
suis
Spiritus
S.
dictavit
,
attemperavit
tamen
&
se
cujusque
Ama●●●is
stylo
,
&
cuj●s
que
saeculi
dialecto
,
unde
alius
est
Jesaiae
,
al●us
Amosi
stilus
,
Alia
Mosis
,
alia
Jobi
,
alia
Davidis
,
alia
Ezraei
,
Haggaei
,
Danielis
,
&c.
Dial●ctus
.
Amama
Anti-Barb
.
Bibl.
l.
3.
stile
is
more
sweet
,
pleasant
and
rhetoricall
;
or
Amos
,
Zachary
,
and
Jeremy
,
whose
stile
is
more
rude
,
everywhere●
the
Majesty
of
the
Spirit
is
apparent
.
There
is
an
authority
and
Majesty
in
them
above
all
other
writings
of
other
authors
;
the
Scriptures
command
all
both
King
and
people
,
Jerem.
13.
18.
1
Sam.
12.
ult.
and
bind
the
heart
to
its
good
abearing
.
Jerome
could
say
,
as
oft
as
I
read
Paul
,
it
se●mes
to
me
that
they
are
not
words
but
thunders
,
which
I
heare
.
Junius
reading
the
first
Chapter
of
John
was
stricken
with
amazement
by
a
kind
of
Divine
and
stupendious
authority
,
and
so
he
was
converted
from
Atheisme
,
as
himselfe
saith
in
his
life
.
Johannes
Isaac
[
a
](A47629-e9370-b)
a
Hoc
ego
ingenuè
profiteor
,
caput
illud
53.
Esa.
ad
fidem
Christianam
m●
adduxisse
.
Johan
.
Isaac
contra
Lindan
.
Austin
heard
a
supernaturall
voice
,
saying
,
Tolle
lege
,
tolle
lege
.
He
first
fell
upon
that
place
,
Rom.
13.
12
,
13.
a
Jew
was
converted
by
reading
the
53.
of
Esay
.
Our
Saviour
spake
as
one
having
authority
,
not
as
the
Scribes
;
So
this
booke
speaks
not
as
men
;
it
simply
affirmes
all
things
without
proofe
;
other
authors
use
many
arguments
to
confirme
the
truth
of
what
they
say
.
Therefore
Raimundus
de
[
*
](A47629-e9430-b)
*
Scriptura
simpliciter
absque
probatione
omnia
dicit
&
affirmat
;
in
aliis
libris
probantur
omnia
quae
ibi
dicuntur
per
rationes
&
argumentationes
.
Biblia
affirmant
Deum
creasse
coelum
&
terram
:
affirma●
mundum
habuisse
principium
&
nihil
probat
,
hoc
significat
illum
qui
l●quitur
in
Bibliis
&
dicit
i●ta
verba
,
esse
tantae
autoritatis
,
quod
ei
debet
credi
simplici
verbo
sine
aliqua
probatione
,
Rai●●●d
,
de
●abund
in
Theol.
naturali
.
Sabunda
hence
proves
,
that
he
who
speaketh
in
the
Bible
is
of
that
authority
,
that
his
bare
word
ought
to
be
believed
without
any
proofe
,
whereas
Galene
Atheistically
urged
it
the
other
[
b
](A47629-e9460-b)
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
beliefe
,
because
it
had
no
other
proofe
then
thus
saith
the
Lord
.
6.
Another
argument
is
taken
from
the
experience
of
the
truth
of
the
predictions
and
prophesies
thereof
.
For
seeing
it
is
generally
confessed
,
that
onely
the
Divine
essence
can
certainly
foresee
things
contingent
which
are
to
come
many
ages
after
,
and
which
depend
upon
no
necessary
cause
in
nature
;
therefore
in
what
writings
we
meet
with
such
things
foretold
and
doe
finde
them
fully
and
plainly
acomplisht
,
these
writings
we
must
confesse
to
have
their
birth
from
Heaven
and
from
God
.
Now
in
the
Scripture
we
have
divers
such
predictions
.
The
two
principall
and
clearest
which
are
most
obvious
and
evident
,
are
,
1.
the
conversion
of
the
Gentiles
to
the
God
of
Israel
by
meanes
of
Christ
.
For
that
was
foretold
exceeding
often
,
and
plainly
,
in
him
shall
the
Gentiles
trust
,
and
he
shall
be
a
light
to
the
Gentiles
.
Jacob
lying
on
his
death-bed
said
,
the
obedience
of
the
Gentiles
shall
be
to
him
;
and
David
,
all
the
ends
of
the
earth
shall
see
the
salvation
of
God
;
and
Esay
,
in
him
shall
the
Gentiles
trust
;
and
Malachy
,
my
name
shall
be
great
to
the
ends
of
the
earth
.
See
Esay
49.
6.
&
60.
3
,
5.
Scarce
one
of
the
Prophets
but
have
spoken
of
the
conversion
of
the
Gentiles
.
Now
we
see
the
Gentiles
turned
from
their
Idols
a
great
number
of
them
,
and
embracing
the
God
of
the
Jewes
,
and
the
Scriptures
of
the
Jewes
by
means
of
Christ
,
That
promise
Gen.
3.
15.
was
made
3948
yeeres
before
it
was
fulfilled
,
[
*
](A47629-e9600-b)
*
Cyrus
was
prophesied
of
100
yeers
before
he
was
borne
.
as
S●aliger
computes
it
.
It
was
foretold
of
Christ
,
that
they
should
cast
lots
about
his
Garments
,
and
that
his
bones
should
not
be
broken
.
Looke
upon
this
in
the
inferiour
causes
,
the
souldiers
that
brake
the
other
mens
bones
,
and
it
seemes
to
be
a
very
hap
and
chance
;
The
predictions
of
Satan
were
doubtfull
and
[
a
](A47629-e9660-b)
a
The
Oracles
of
the
Gentiles
needed
Delio
natatore
,
the
swimmer
Apollo
to
expound
them
.
The
predictions
of
the
Prophets
differ
much
from
the
divellish
prophesies
of
the
Heathen
.
ambiguous
,
but
these
are
distinct
and
plaine
;
Satans
predictions
are
of
things
which
might
be
gathered
by
conjecture
,
for
the
most
part
false
,
though
Satan
cover
his
lying
by
likelihoods
;
but
these
are
aboue
the
reach
of
Angels
,
most
true
and
certaine
;
their
end
was
confirmation
in
sin
and
Idolatry
.
7.
The
Commandements
are
1.
most
righteous
and
equall
;
2.
impartiall
,
they
bind
all
men
,
&
all
in
men
,
the
affections
,
thoughts
&
consciences
,
and
that
perpetually
.
Secondly
,
the
Threatnings
are
generall
,
1
in
respect
of
persons
.
2.
In
respect
of
things
,
Deut.
28.
59
,
60.
3.
The
Promises
are
comprehensive
,
Levit.
26.
and
strange
Exod.
34.
24.
of
eternall
life
,
Marke
10.
29
,
30.
8.
Another
reason
may
be
taken
from
antiquity
[
*
](A47629-e9750-b)
*
Primum
quodqus
●●●issimum
Tertul.
The
Jewish
Nation
was
the
most
ancient
of
all
,
therefore
the
Scripture
which
was
delivered
to
them
.
Cameron
de
verbo
Dei
.
of
the
Scripture
;
many
wonder
at
the
Pyramids
of
Egypt
,
being
the
most
ancient
structure
in
the
world
.
The
Bible
containes
a
continued
History
from
age
to
age
,
for
the
space
of
4000
yeeres
before
Christ
,
even
from
the
beginning
.
No
writer
of
any
humane
story
can
be
proved
to
be
more
ancient
then
Ezra
and
Nehemiah
,
who
wrote
about
the
yeere
of
the
world
3500.
Amongst
the
Grecians
(
some
say
)
Homer
is
the
most
ancient
author
that
is
extant
,
who
lived
long
after
Troy
was
taken
,
for
that
was
the
subject
of
his
Poem
.
Now
those
times
were
not
neere
so
ancient
as
those
in
which
the
Scripture
was
written
.
Homer
was
after
Moses
[
a
](A47629-e9830-b)
a
Between
Orpheus
his
writings
,
which
was
the
Heathens
ancientest
Poet
,
and
Moses
,
are
at
least
500
yeers
B.
Andrews
.
Moses
antiquissimus
&
fidelissimus
Historicus
.
E●penius
.
600
and
odde
yeeres
,
saith
Peter
du
Moulin
.
That
which
the
Egyptians
brag
of
their
antiquity
is
fabulous
;
by
their
account
they
were
6000
yeares
before
the
creation
,
unlesse
they
account
a
month
for
a
yeere
,
and
then
it
maketh
nothing
against
this
argument
.
History
is
an
usefull
and
delightfull
kind
of
instruction
.
Among
Histories
none
are
comparable
to
the
Histories
of
sacred
Scripture
:
and
that
in
their
antiquity
,
rarity
,
variety
,
brevity
,
perspieuity
,
harmony
,
and
verity
.
Dr
Gouge
on
Exod.
13.
13.
that
song
of
Moses
Exod.
15.
was
the
first
song
that
ever
was
in
the
world
.
[
*
](A47629-e9930-b)
*
M.
Burroughs
on
Hosea
.
Heb.
4.
12.
Orpheus
,
Musaeus
,
and
Linus
,
the
most
ancient
of
the
Poets
were
500
yeeres
after
this
time
.
9.
The
power
and
efficacy
of
the
Scripture
upon
the
soules
[
b
](A47629-e9980-b)
b
See
the
powerfull
wo●king
of
it
in
Pharaoh
Foelix
,
those
in
Acts
2.
37.
of
men
sheweth
it
to
be
of
God
;
and
the
wonderfull
alteration
that
it
makes
in
a
man
for
God
,
when
he
doth
entertaine
and
believe
it
in
his
heart
,
it
makes
him
more
then
a
man
in
power
to
oppose
,
resist
,
and
fight
against
his
own
corruptions
;
it
brings
him
into
a
wonderfull
familiarity
and
acquaintance
with
God
.
It
puts
such
a
life
and
strength
into
him
,
and
that
for
Gods
sake
and
his
truth
he
can
suffer
all
the
hardest
things
in
the
world
without
almost
complaining
,
yea
with
exceeding
and
wonderfull
rejoycing
.
The
holy
Ghost
by
meanes
of
this
word
workes
powerfully
,
[
*
](A47629-e10000-b)
*
Non
movent
,
non
persuadent
sacrae
literae
,
sed
cogunt
,
agitant
,
vim
inferunt
.
Legis
rudia
verba
&
agrestia
,
sed
viva
,
sed
animata
,
stammea
,
aculeata
,
ad
imum
spiritum
penetrantia
hominem
totum
,
potestate
Mirabili
transformantia
.
Picu●
mirandula
〈◊〉
Hermolaum
Barbarum
.
so
changing
and
reforming
a
man
,
that
he
●●ndes
himselfe
transformed
and
renewed
thereby
.
1.
It
overmasters
the
soule
.
2.
It
separates
the
heart
from
lusts
,
and
the
world
3.
Alters
and
changeth
the
customes
of
men
.
4.
It
keeps
the
heart
up
under
the
guilt
of
sinnes
against
all
the
power
of
the
divell
.
It
quickneth
the
dull
Psal.
119.
93
,
107.
comforteth
the
feeble
,
Rom.
15.
4.
giveth
light
to
the
simple
,
Psal.
119.
7.
convinceth
the
obstina●e
,
1
Cor.
12.
3.
&
14.
24.
reproveth
errors
,
rebuketh
vices
,
2
Tim
3.
16.
is
a
discerner
of
the
thoughts
,
1
Cor.
14.
24
,
25.
and
aweth
the
conscience
,
JAmes
4.
12.
10.
If
there
be
a
God
,
he
ought
to
be
worshipped
;
and
he
cannot
be
worshipped
,
unlesse
he
manifest
himselfe
to
us
,
which
he
hath
done
in
the
[
a
](A47629-e10100-b)
a
Vid●
Kidem●●cium
de
Scripto
Dei
verbo
,
l.
2.
c.
16.
Scripture
.
11.
The
candour
and
sincerity
of
the
Pen-men
or
Amanuenses
[
*
](A47629-e10120-b)
*
They
did
as
it
were
transcribere
animas
,
publish
their
own
faults
.
D.
Preston
.
They
dispraise
all
mankind
,
abase
man
and
make
him
the
v●lest
of
all
creatures
except
the
divels
1
Tim.
1.
13.
Revel.
22.
8.
,
respecting
Gods
glory
onely
,
and
not
their
owne
;
and
in
setting
down
not
onely
the
sinnes
of
others
,
but
their
own
slips
and
infirmities
,
doth
testifie
that
they
were
guided
by
the
holy
Ghost
.
Moses
shewes
his
disobedience
,
Num.
11.
11.
Jonah
his
murmuring
,
Jon.
1.
4.
Jeremy
his
fretting
,
Jer.
20.
14.
David
shames
himselfe
in
his
preface
to
the
51
Psalme
.
Saint
Marke
wrote
the
Gospell
out
of
Peters
mouth
,
and
yet
the
deniall
of
Peter
is
more
expresly
laid
down
by
the
Evangelist
St.
Marke
then
any
other
;
and
Paul
sets
down
with
his
owne
Pen
his
owne
faults
in
a
sharper
manner
then
any
other
.
Matthew
[
*
](A47629-e10250-b)
*
Matth.
9.
9.
The
Writers
of
the
Scriptures
wrote
them
when
the
world
bare
greatest
hatred
against
them
,
and
yet
never
any
durst
writ●
a
book
against
Moses
in
his
time
,
or
against
the
Gospell
in
these
daies
.
the
Evangelist
tels
us
of
Matthew
the
Publican
.
The
Pen-men
of
holy
Scripture
were
holy
men
;
called
,
sent
,
inspired
by
the
Spirit
,
which
had
denied
the
world
with
the
lusts
and
affections
thereof
,
and
were
wholly
consumed
with
zeale
for
the
glory
of
God
,
and
salvation
of
men
.
2
Pet.
3.
15.
2
Tim
3.
16.
Matth.
16.
17.
Gal.
2.
11
,
12.
Ephes.
2.
3
,
5.
They
learned
not
of
men
what
they
wrote
;
Moses
,
David
,
Amos
,
were
heardsmen
;
Jeremy
was
almost
a
child
;
Peter
,
JAmes
,
and
John
,
were
in
their
ships
;
other
Apostles
were
unlearned
before
their
calling
Acts
4.
13.
Pet.
1.
11.
2
Pet.
1.
21.
Acts
28.
25.
2
Cor.
13
3.
In
th●ir
owne
judgement
the
most
holy
did
erre
,
as
1
San
16.
1
and
Nathan
,
2
Sam.
6.
which
errour
is
truly
related
in
the
Scripture
,
but
when
they
spake
according
to
the
guidance
of
the
Spirit
which
did
ever
assist
them
in
the
penning
of
the
Scripture
,
they
could
[
*
](A47629-e10440-b)
*
Solis
Canonicis
debetur
fides
Cateris
onmibus
judicium
.
Lutherus
.
not
erre
.
I
have
learned
(
saith
Austin
to
Jerome
)
to
give
this
honour
onely
to
the
Canonicall
bookes
,
firmely
to
believe
that
no
authour
of
them
erred
in
writing
;
from
all
others
he
expected
proofe
from
Scripture
,
or
reason
.
12.
The
wonderfull
consent
,
singular
harmony
and
agreement
[
a
](A47629-e10470-b)
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
shewes
that
they
came
not
from
men
but
from
God
,
John
5.
46.
each
part
sweetly
agreeth
with
it selfe
,
and
with
another
,
and
with
the
whole
,
Acts
26.
22.
&
11.
17.
Luke
24
27.
John
5.
46.
Matth.
4.
4.
what
was
foretold
in
the
old
is
fulfilled
in
the
new
Testament
.
If
there
seem
any
contrariety
either
in
numbring
of
yeeres
,
circumstance
of
time
and
place
,
or
point
of
doctrine
,
the
fault
is
in
our
apprehension
and
ignorance
,
not
in
the
thing
it selfe
,
and
by
a
right
interpretation
may
easily
be
cleared
.
See
Dr.
Willet
on
Gen.
24.
38.
These
considerations
strengthen
this
argument
.
1.
The
length
of
time
in
which
this
writing
continued
,
from
Moses
untill
John
,
to
whom
was
shewed
the
last
authenticall
revelation
,
which
prevents
all
conceits
of
forgery
,
since
they
were
not
written
in
one
nor
yet
in
many
ages
.
2.
The
multitude
of
books
that
were
written
,
and
of
writers
that
were
imployed
in
the
service
.
3.
That
difference
of
place
in
[
*
](A47629-e10600-b)
*
Ezechiel
prophetane
in
Babylone
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
,
Moses
,
Exod.
19.
16.
&
24.
18.
&
34.
29.
the
Prophets
,
1
Kings
7.
24.
Christ
himselfe
and
the
Apostles
for
the
confirmation
of
their
doctrine
,
My
works
testifie
of
me
,
saith
Christ
,
and
believe
the
workes
which
I
doe
,
if
you
will
not
believe
me
.
2.
Preservation
of
the
bookes
of
the
Scripture
〈◊〉
the
fury
of
many
wicked
Tyrants
which
sought
to
suppresse
and
extinguish
them
,
[
*
](A47629-e10790-b)
*
Veritas
odium
parit
.
of
the
Devill
and
his
wicked
instruments
against
the
Scripture
more
then
any
other
booke
.
Antiochus
burnt
it
and
made
a
Law
that
whosoever
had
this
booke
should
die
the
death
;
yet
secondly
,
it
was
preserved
maugre
his
fury
and
the
rage
of
Dioclesian
,
Julian
,
Julian
,
Antiochus
Epiphanes
,
Herod
,
Nero
,
Domitian
,
and
Dioclesian
,
and
other
persecutors
of
this
doctrine
.
The
bookes
of
Salomon
,
which
he
wrote
of
naturall
philosophy
and
other
knowledge
,
[
a
](A47629-e10900-b)
a
Cartwright
in
his
preface
to
the
confutation
of
the
Rhem.
Annot.
on
the
new
Testament
.
but
those
alone
which
pertaine
to
godlinesse
have
been
safely
kept
to
posterity
;
which
is
the
rather
to
be
observed
,
since
many
more
in
the
world
affect
the
knowledge
of
naturall
things
then
godlinesse
:
[
b
](A47629-e10930-b)
b
Many
delivered
the
Bible
to
the
Emperour
to
be
burned
whence
the
name
of
Proditores
&
Traditores
Bibliorum
.
of
a
number
,
have
notwithstanding
as
full
a
remembrance
as
they
had
the
first
day
the
Lord
gave
them
unto
the
Church
.
The
Roman
Empire
for
300
yeeres
set
it selfe
to
persecute
and
extirpate
this
new
doctrine
;
and
in
all
these
troubles
the
Church
grew
and
increased
mighily
Acts
12.
1.
Herod
killed
JAmes
with
the
sword
,
The
miracles
wrought
in
the
confirmation
of
Scripture
differ
much
from
the
wonders
wrought
by
the
false
Prophets
,
Matth.
24.
24.
2
Thes.
2.
11.
Apoc.
13.
13
,
14.
they
are
neither
in
number
nor
greatnesse
comparable
to
these
.
1.
They
differ
in
substance
,
Divine
miracles
are
above
and
against
the
force
of
nature
,
as
dividing
of
the
red
Sea
,
the
standing
still
of
the
Sunne
;
the
others
seem
wonderfull
[
*
](A47629-e11030-b)
*
They
are
miranda
non
miracula
.
to
those
which
are
ignorant
of
the
cause
of
them
,
but
are
not
true
miracles
,
simply
above
the
ordinary
course
of
nature
,
but
effected
by
the
art
and
power
of
Satan
or
his
instruments
by
naturall
causes
though
unknown
to
men
,
and
many
times
they
are
but
vaine
delusions
.
2.
They
differ
in
the
end
,
those
true
miracles
were
wrought
by
the
finger
of
God
,
for
the
promoting
of
his
glory
,
and
mans
salvations
.
these
to
seale
up
falshood
and
destroy
men
confirmed
in
idolatry
and
heathenisme
,
2
Thess.
2.
9.
Those
were
not
done
in
a
corner
or
secretly
,
[
a
](A47629-e11070-b)
a
There
were
six
hundred
thousand
witnesses
of
the
Seas
rising
up
in
walles
.
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
looke
for
miracles
,
and
here
now
ye
may
see
a
miracle
:
for
in
this
fire
I
feele
no
more
paine
,
then
if
I
were
in
a
bed
of
down
,
but
it
is
to
me
as
sweet
as
a
bed
of
Roses
.
The
miracles
[
*
](A47629-e11090-b)
*
See
D.
Willet
on
Exod.
7.
9.
what
a
miracle
is
,
and
how
true
and
false
miracles
differ
:
and
D.
Prideaux
on
Psal.
9.
16.
the
distinction
between
miracles
,
signes
,
prodigies
,
and
Portenta
out
of
Aquinas
.
done
by
our
Saviour
Christ
and
his
Apostles
,
receved
testimony
of
their
most
venemous
and
bitterest
enemies
they
had
.
-
2.
The
Testimony
-
1.
Of
the
Church
and
Saints
of
God
in
all
ages
.
-
2.
Of
those
which
were
out
of
the
Church
.
-
1.
Of
the
Church
-
Both
ancient
and
Judaicall
,
-
and
the
present
Christian
Church
.
-
2.
Of
the
members
of
the
Church
.
1.
The
Church
of
the
Jewes
professed
the
doctrine
and
received
the
bookes
of
the
old
Testament
,
2.
The
Christian
Church
hath
also
most
faithfully
preserved
the
old
Canon
received
from
the
Jewes
,
[
*
](A47629-e11310-b)
*
Vide
Cr●ii
observat.
in
novum
Testamentum
,
cap.
15.
will
.
2.
Of
the
members
of
the
Church
,
the
constant
testimony
which
so
many
worthy
Martyrs
by
their
blood
have
given
to
the
truth
,
Rev.
6.
9.
Foure
thines
are
to
be
considered
in
this
argument
.
1.
The
number
which
suffered
for
the
same
is
numberlesse
,
[
*
](A47629-e11400-b)
*
See
Foxes
martyrologie
,
Meteranus
de
rebus
Belgicis
,
and
Fullers
profane
state
,
of
the
Duke
of
Alvap
.
440.
2.
The
quality
and
condition
of
them
which
suffered
;
noble
and
base
,
learned
and
[
*
](A47629-e11440-b)
*
A
martyranswered
Bishop
Bonn●r
,
My
Lord
I
can
not
dispute
,
but
I
can
die
for
the
truth
.
John
Jones
said
,
when
he
had
a
cap
wherein
were
many
painted
devils
with
the
title
Haeresi●cha
,
Shall
I
grudge
to
weare
this
paper
cap
for
Christ
,
who
were
a
Crown
of
Thorns
for
me
?
unlearned
,
rich
,
poore
,
old
,
yong
,
men
,
women
,
children
,
those
which
were
tender
and
dainty
;
all
these
could
not
suffer
out
of
vain-glory
,
that
stubbornly
they
might
defend
the
opinion
which
they
had
taken
up
.
3.
The
torments
used
were
usuall
,
unusuall
,
speedy
,
slow
,
some
hewed
in
pieces
,
burnt
with
slow
fire
,
cast
in
to
Lyons
,
given
to
be
devoured
by
the
teeth
of
wild
beasts
,
some
beheaded
,
some
drowned
,
some
stoned
with
stones
.
4.
All
this
they
endured
constantly
,
You
see
their
sufferings
,
but
not
their
rejoycings
.
Omnis
Christ
anus
mortis
contemptor
.
Photinus
.
patiently
,
with
great
joy
,
even
a
chearful
heart
,
&
merry
countenance
,
singing
Psalms
in
the
midst
of
the
fire
,
so
that
the
madnesse
of
the
enemy
was
overcome
by
the
patience
[
*
](A47629-e11510-b)
*
In
the
primitive
times
they
were
wont
to
call
martyrdome
by
the
name
of
Corona
martyrii
,
the
Crown
of
martyedome
;
and
Stephen
the
Protomaryr
had
his
name
in
Greek
from
a
Crown
.
Erant
〈◊〉
●●rquentibus
fortiores
.
Cyprian
.
of
them
which
did
suffer
.
Luther
reports
of
the
Martyr
St.
Agatha
,
as
she
went
to
prisons
and
tortures
,
she
said
,
she
went
to
banquets
and
nuptials
.
That
martyr
Hawkes
lift
up
his
hands
above
his
head
and
clapt
them
together
,
when
he
was
in
the
fire
,
as
if
he
had
been
in
a
triumph
.
So
that
their
testimony
was
not
onely
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
](A47629-e11600-b)
a
Non
poena
sed
caus●
facit
martyrem
.
errours
discovered
;
the
martyrs
were
burned
for
having
any
part
of
the
Bible
,
and
the
Bible
sometime
with
them
;
where
the
Inquisition
raignes
it
is
death
to
have
any
part
of
the
Bible
in
the
vulgar
tongue
.
The
Gentiles
also
which
were
out
of
the
pale
of
the
Church
,
did
give
testimony
to
sundry
stories
and
examples
in
the
Bible
.
Suetonius
and
Tacitus
speakes
of
the
miracles
of
Christ
,
Pliny
[
*
](A47629-e11650-b)
*
Lib.
2.
c.
25.
Meminerunt
Mosis
&
Didetus
Siculus
&
Strabo
,
&
Plinius
,
Ta●itus
qu●que
,
&
pos●
eos
Dio●ysius
Longinus
de
for●●is
sublimitare
.
Jamnia
aatem
&
mambris
qui
in
Aegypto
Mosi
restiterunt
praeter
Talmun●ieos
Plinim
&
Apulrius
,
Gr●e
.
de
veris.
relig.
Christ
.
of
the
miracles
of
Moses
,
and
of
the
wise
mens
Star
;
Macrobius
of
the
slaughtering
of
the
Infants
,
Josepbus
of
the
death
of
Herod
,
the
Poets
of
the
flood
,
Plutarke
of
the
Dove
which
Noah
sent
out
.
Josephus
(
a
Jew
)
saith
in
his
time
there
was
a
monument
of
the
pillar
of
Salt
into
which
Lots
wife
was
turned
.
Of
Sodomes
destruction
speaketh
Strabo
,
Diodorus
Siculus
,
Galene
in
his
booke
of
simples
.
Pliny
,
Solinus
,
Polyst
.
hist.
Tacitus
lib.
ult.
Mela
,
acknowledging
that
the
remainders
of
Gods
wrath
are
still
to
be
seen
there
,
as
the
dead
lake
,
the
fruite
faire
to
the
eye
,
but
falling
to
cinders
and
smoake
in
the
hand
.
The
Oracles
of
the
Sybillae
were
in
greatest
account
among
the
Heathen
;
and
held
as
true
of
all
men
;
[
*
](A47629-e11770-b)
*
Credite
me
vobis
folium
recitare
Sybillae
.
Bish.
Andrews
in
his
large
exposition
on
the
10
Commandements
.
and
if
those
be
they
which
we
[
a
](A47629-e11800-b)
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
](A47629-e11810-b)
b
Exerci●
.
1.
ad
A●nal
Bar.
Esay
8.
20.
Psalm
19.
The
Authors
often
testifie
that
they
speake
not
of
themselves
,
or
by
any
humane
instinct
,
but
from
Gods
command
and
the
Spirit
inspiring
.
Causabon
makes
it
apparent
that
those
prophesies
of
Sybil
were
counterfeited
pieces
,
and
at
first
entertained
by
such
as
delighted
in
seeing
the
Christian
Religion
strengthned
with
forreine
proofes
.
Heretickes
also
prove
the
Scripture
to
be
divine
,
for
they
quote
that
;
and
therefore
Luther
cals
the
Bible
Librum
Hereticorum
.
Experience
teacheth
,
that
all
heresies
either
began
or
increased
from
the
misunderstanding
of
Scripture
.
Thirdly
,
the
Scripture
it selfe
doth
give
testimony
to
it selfe
,
that
it
is
divine
;
it
is
called
a
light
,
Psal.
119.
105.
because
it
discovers
it selfe
;
the
testimony
,
and
the
testimony
of
the
Lord
:
because
it
beares
witnesse
to
it selfe
.
The
Prophets
give
testimony
of
Moses
,
Mal.
4.
4.
the
new
Testament
of
the
Old
,
2
Pet.
1.
19
,
20.
Peter
gives
testimony
of
Pauls
Epistles
,
2
Pet.
3.
15.
and
Paul
witnesseth
that
all
Scripture
was
given
of
God
,
[
*
](A47629-e11970-b)
*
Christ
commends
Moses
,
the
Prophets
,
and
Psalmes
,
by
which
names
are
meant
all
the
bookes
belonging
to
the
Canon
of
the
Hebrews
.
2
Tim.
3.
16.
which
must
be
meant
of
all
Scripture
even
of
the
new
Testament
,
that
being
the
last
Epistle
which
Paul
wrote
,
as
appeares
,
Chap.
4.
v.
16.
Fourthly
,
none
of
all
these
arguments
can
undoubtedly
perswade
the
heart
certitudine
fidei
,
that
the
holy
Scripture
,
or
any
doctrine
contained
in
it
is
the
word
of
God
,
till
we
be
taught
it
of
God
,
till
the
holy
[
*
](A47629-e12030-b)
*
The
holy
Ghost
inwardly
witnesseth
in
the
hearts
of
the
faithfull
that
the
Scriptures
are
the
Word
of
God
,
1
John
2.
20
,
27.
1
Cor.
2.
10
,
11
,
12.
&
12.
3.
John
16.
23.
&
14.
26.
Esay
51.
16.
Esay
59.
21.
Rom.
8.
10.
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
signe
of
the
Seale
in
the
Wax
.
Other
arguments
may
convince
,
but
this
is
absolutely
necessary
;
this
is
alsufficient
to
perswade
certainly
,
Matth.
11.
25.
The
Holy
Ghost
is
the
authour
of
light
,
by
which
we
understand
the
Scripture
,
and
the
perswader
of
the
heart
,
by
which
we
believe
the
things
therein
to
be
truly
divine
,
1
John
5.
6.
It
is
the
Spirit
that
beareth
witnesse
,
because
the
Spirit
,
(
i.
metonymically
the
doctrine
delivered
by
the
Spirit
)
is
truth
.
So
to
prove
that
there
is
a
God
,
reasons
may
be
brought
from
nature
and
the
testimony
of
the
Church
,
but
no
man
can
believe
it
savingly
,
but
by
the
Holy
Ghost
.
It
is
hard
to
carry
the
matter
even
between
the
Socinians
reason
,
and
the
Famalists
spirit
.
Socinians
wil
have
nothing
but
reason
,
no
infused
habits
,
&
so
they
destroy
the
testimony
of
the
spirit
;
the
Familists
wil
have
nothing
but
Spirit
they
rest
wholy
in
an
immediate
private
spirit
,
There
are
three
that
bear
witnesse
in
earth
,
blood
)
that
is
,
justification
by
the
blood
of
Christ
,
&
water
)
i.
Sanctification
by
his
grace
,
and
the
Spirit
(
say
some
)
witnesseth
in
these
,
But
ye
have
an
unction
from
the
holy
one
,
and
ye
know
all
things
.
That
is
,
ye
have
received
from
Christ
the
Holy
Ghost
the
Comforter
,
and
he
hath
taught
and
instructed
you
in
all
things
which
are
necessary
to
the
salvation
of
your
soules
,
for
you
to
know
and
be
instructed
in
,
see
V.
27.
The
testimony
is
made
up
by
arguing
,
whosoever
believeth
,
and
is
sanctified
shall
be
saved
.
So
the
antiquity
,
efficacy
,
and
Majesty
of
the
Scripture
,
the
fidelity
of
the
Penmen
,
and
its
wonderfull
preservation
,
prove
it
to
be
the
word
of
God
.
The
Spirit
of
God
witnesseth
,
that
this
word
which
hath
these
remarkable
advantages
above
all
other
writings
,
is
the
word
of
God
.
The
Spirit
doth
neither
witnesse
concerning
my
salvation
,
nor
that
the
Scripture
is
the
word
of
God
immediately
but
ultimately
.
Because
I
am
a
believer
,
and
my
faith
is
sound
,
it
assureth
me
that
I
am
in
the
state
of
salvation
,
and
so
he
maketh
use
of
the
excellencies
in
the
word
to
irradiate
my
understanding
.
We
are
commanded
to
trie
the
Spirits
;
true
joy
is
first
heard
out
of
the
word
before
it
be
fealt
,
Psal.
51.
8.
Spirituall
joy
is
an
affection
proper
to
spirituall
life
,
Some
question
whether
every
part
and
parcell
of
the
Scripture
be
divinely
inspired
as
those
places
,
[
*
](A47629-e12200-b)
*
Leviculum
est
quod
objiciunt
qui
contra
sentiunt
,
Si
omnis
Scriptura
Divinitus
sit
inspirata
,
sequiuurum
inde
etiam
Gra●corum
&
Gemilium
Scripturas
esse
divinitus
inspiratas●nam
ut
buon
resp●●det
Theop●y
lactus
,
oportebat
eos
novi●●e
quod
Paulus
ante
dixerat
sacras
literas
nosti
.
Rive●
.
Isag.
ad
Script
.
Sac.
,
Touch
him
,
and
he
will
curse
thee
to
thy
face
;
curse
God
and
die
,
and
that
Psal.
14.
1.
Some
answer
thus
[
a
](A47629-e12230-b)
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
then
it
agrees
with
the
word
.
Some
say
the
Scriptures
are
but
a
device
of
mans
braine
,
to
give
assistance
to
Magistrates
in
civill
government
.
Nothing
is
more
repugnant
to
prudence
and
policy
.
What
policy
was
it
in
the
Old
Testament
to
appoint
circumcision
?
to
cut
a
poore
child
as
soon
as
he
came
into
the
world
.
Two
and
twenty
thousand
Oxen
were
spent
at
the
dedication
of
one
Altar
;
to
sacrifice
so
many
Oxen
and
Sheep
,
such
usefull
creatures
?
Christ
chose
silly
illiterate
men
to
propagate
the
[
*
](A47629-e12280-b)
*
Nothing
crosseth
humane
wisdom
more
then
the
Scripture
.
Gospell
.
This
serves
for
information
of
our
judgement
,
and
assures
us
of
divers
truths
.
1.
That
the
Scriptures
are
for
themselves
worthy
to
be
believed
,
Thus
saith
the
Lord
;
therefore
such
authority
as
he
hath
,
such
must
they
have
,
a
supreme
,
highest
authority
,
which
borroweth
from
none
,
and
is
subject
to
none
.
So
this
acknowledgement
of
their
originall
teacheth
that
we
must
not
believe
them
for
the
authority
sake
of
any
man
or
men
,
for
Gods
word
can
borrow
no
authority
from
men
,
John
5.
34.
I
receive
not
testimony
from
man
,
saith
Christ
;
that
is
,
need
no
mans
testimony
.
As
the
first
goodnesse
is
to
be
loved
for
it selfe
,
so
is
the
first
truth
to
be
believed
for
it selfe
,
saith
Aquinas
.
And
as
Christ
by
himselfe
could
demonstrate
that
he
was
the
Messias
,
so
the
Word
by
it selfe
can
prove
,
[
*
](A47629-e12370-b)
*
Every
principle
is
known
by
it selfe
.
The
Scripture
is
the
primum
credendum
,
the
first
thing
to
be
believed
;
we
must
believe
it
for
it selfe
,
and
all
other
things
for
their
conformity
with
it
.
that
it
is
the
Word
of
God
.
We
affirme
that
the
Scriptures
are
known
to
be
of
God
by
themselves
;
the
Papists
maintaine
that
we
cannot
be
certaine
of
the
Scriptures
divinity
by
any
other
argument
,
then
the
testimony
of
the
Church
,
[
a
](A47629-e12400-b)
a
Eccius
reckons
this
among
hereticall
assertions
.
major
est
Scripturae
▪
quam
Ecclesiae
authoritas
.
which
(
say
they
)
doth
infallibly
propound
unto
us
,
what
is
to
be
believed
,
what
is
not
to
be
believed
;
and
Hermanus
saith
,
that
the
Scripture
is
no
more
worth
then
Aesops
Fables
,
without
the
testimony
of
the
Church
.
As
in
other
Sciences
there
are
alwaies
some
principles
per
se
nota
&
indemonstrabilia
,
whence
other
things
are
proved
,
so
in
Divinity
all
conclusions
in
point
of
beliefe
and
practice
are
proved
by
the
Scripture
.
The
Scriptures
prove
themselves
by
their
own
naturall
light
,
[
b
](A47629-e12450-b)
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
originall
whence
they
are
,
and
their
right
meaning
,
how
they
must
be
understood
.
They
are
like
light
(
primum
visibile
)
which
maketh
all
other
things
manifest
,
and
it selfe
too
by
it
own
proper
qualities
.
1.
The
Church
rather
depends
on
the
Scripture
which
is
an
object
not
principle
of
Divinity
;
the
Church
ought
to
be
subject
to
Christ
,
Ephes.
5.
24.
the
Scripture
is
the
word
of
Christ
,
Col.
3.
16.
2.
All
the
words
of
the
Scripture
are
words
of
truth
,
Dan.
10.
21.
some
words
of
the
Church
are
words
of
error
,
Esay
.
1.
21
,
24.
&
3.
8
,
9.
&
5.
13.
But
the
authority
of
him
that
speaks
alwaies
truth
is
greater
then
of
him
who
sometimes
lies
:
[
*
](A47629-e12580-b)
*
See
Chamiers
sixth
booke
de
Canone
;
divers
Chap●r●●
▪
and
M.
Pembles
〈◊〉
Vindic●agra●i●
.
p.
207
,
to
22●
.
of
God
,
2
Tim.
3.
16.
but
the
voice
of
the
Church
is
the
voice
of
men
,
Acts
14.
14.
&
15.
17.
&
17.
30.
3.
Faith
and
a
firme
consolation
in
temptations
ought
to
relie
on
a
sure
,
that
is
;
a
divine
foundation
,
for
every
humane
testimony
is
uncertaine
.
4.
In
vaine
shall
we
dispute
against
the
wicked
concerning
Religion
and
divine
truth
,
if
we
shall
say
it
comes
from
God
,
because
we
affirme
so
.
5.
This
is
proved
by
Scriptures
,
John
5.
34
,
35.
Christ
in
his
humiliation
did
not
receive
the
testimony
of
John
,
much
lesse
will
he
receive
the
testimony
of
others
now
he
is
glorified
,
John
5
,
34
,
35
,
36.
1
Cor.
2.
4
,
5.
1
John
5.
9.
6.
The
authority
proving
is
greater
,
more
certaine
,
and
more
knowne
,
then
the
conclusion
proved
by
the
●ame
.
Autoritde
probans
is
greater
then
probata
.
The
Papists
to
prove
the
authority
of
the
Church
flie
to
the
Scriptures
[
a
](A47629-e12720-b)
a
Superst●us
mihi
●eb●r
videtur
oprum
qu●●ade●
sollicite
illud
quoad
nos
in●uisiver
〈◊〉
quia
●e
cogitari
quidem
▪
protest
〈◊〉
corum
librerum
autorilos
,
nisi
quoad
〈◊〉
Cham.
.
For
I
demand
whence
doe
we
understand
that
the
Church
erres
not
in
delivering
the
Canon
of
the
Scripture
,
they
answer
it
is
governed
by
the
Holy
Ghost
,
and
therefore
cannot
erre
in
its
decrees
.
But
how
appeares
it
,
that
it
is
so
governed
alwaies
?
they
answer
,
God
hath
promised
it
,
and
then
they
alleage
those
[
*
](A47629-e12730-b)
*
Matth.
28.
20
&
18.
20.
John
15.
26.
&
16.
13.
places
to
prove
it
.
Ob.
The
Church
is
ancienter
then
the
Scripture
,
because
it
was
before
Moses
;
ergo
,
it
hath
greater
authority
.
Sol.
1.
The
Prophets
,
and
John
Baptist
were
ancienter
then
Christ
,
yet
not
of
greater
authority
.
2.
Consider
the
word
,
1.
quoad
formale
[
b
](A47629-e12820-b)
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
[
*
](A47629-e12840-b)
*
Fuit
Scriptura
ante
M●●sen
materialiter
non
formaliter
.
and
clothed
with
words
,
so
the
Church
was
before
the
Scripture
,
2.
quoad
formale
internum
;
the
matter
and
sence
or
meaning
:
so
the
Scripture
was
more
ancient
than
the
Church
,
because
the
Church
is
gathered
and
governed
by
it
,
1
Pet.
1.
23.
John
17.
20.
JAmes
1.
18.
Semen
semper
sobole
illa
cujus
est
semen
,
antiquius
esse
necesse
est
.
In
the
thing
it selfe
,
the
being
and
substance
of
the
word
was
before
the
Church
,
although
in
this
circumstance
and
manner
of
being
it
was
after
.
Ob.
2.
Non
erederem
Evangelio
,
Sol.
These
words
(
saith
Whitaker
)
are
so
well
known
to
the
Papists
that
one
can
hardly
exchange
three
words
with
them
,
but
they
will
produce
them
.
It
is
true
indeed
,
that
we
may
at
the
first
be
much
moved
to
receive
and
hearken
to
the
Scriptures
,
because
the
Church
gives
testimony
of
them
,
as
the
woman
of
Samaria
by
her
speeches
of
Christ
was
a
meanes
of
moving
the
Samaritans
to
believe
,
but
when
the
men
of
Samaria
had
heard
Christ
himselfe
speake
,
they
believed
in
him
more
for
his
own
words
then
the
womans
,
John
4.
39
,
41.
In
which
sence
those
words
of
Austin
(
so
frequently
quoted
by
the
Papists
)
are
to
be
interpreted
.
Austin
spake
this
of
himselfe
being
a
Manichee
[
*
](A47629-e12970-b)
*
So
Musculus
,
Calvin
,
Peter
Martyr
,
and
Whitaker
expound
those
words
;
observe
the
composition
of
the
word
is
signifieth
to
more
with
other
things
.
;
when
he
was
a
Manichee
he
was
first
moved
by
the
authority
of
the
Church
to
believe
the
Gospell
.
His
meaning
is
,
that
he
had
never
believed
the
Gospell
,
if
the
authority
of
the
Church
had
not
been
an
introduction
unto
him
,
not
that
his
faith
rested
upon
it
as
a
finall
stay
,
but
that
it
caused
him
so
farre
to
respect
the
word
of
the
Gospell
to
listen
unto
it
,
and
with
a
kind
of
acquisite
and
humane
faith
to
believe
it
,
that
he
was
thereby
fitted
[
a
](A47629-e13000-b)
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
ministery
of
the
Church
as
an
externall
meanes
to
move
us
to
imbrace
the
word
of
God
,
but
we
deny
the
authority
of
the
Church
to
be
the
principall
[
*
](A47629-e13030-b)
*
Ecclesia
non
habet
magisterium
supra
scripturas
sed
ministerium
circa
Scripturas
.
meanes
.
When
we
call
the
Scriptures
Canonicall
,
we
call
them
not
so
passively
,
because
they
are
received
into
the
Canon
by
men
,
and
accepted
of
;
but
actively
,
because
they
prescribe
a
Canon
and
rule
to
us
.
The
office
of
the
Church
in
respect
of
the
Scripture
stands
in
foure
things
.
1.
To
distinguish
Canonicall
Scripture
from
that
which
is
not
Canonicall
;
2.
To
be
a
faithfull
keeper
of
those
books
which
are
inspired
by
God
,
like
a
notary
which
keepeth
publique
writings
.
3.
To
publish
,
declare
and
teach
the
truth
,
as
a
cryer
with
a
loud
voyce
ought
to
pronounce
the
Kings
edicts
,
but
to
pretermit
,
adde
,
or
alter
nothing
,
Matth.
28.
19
,
20.
Acts
8.
35.
1
Tim.
3.
15.
This
Church
here
is
not
that
Church
which
the
Papists
make
to
be
the
Judge
of
controversies
,
neither
the
Church
representative
,
which
is
a
generall
Councell
;
nor
the
Church
virtuall
,
which
they
imagine
to
be
the
[
a
](A47629-e13110-b)
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
Essentiall
[
b
](A47629-e13130-b)
b
D.
Chalonero
credo
Ecclesiam
Catholicam
.
Ecclesia
dicitur
Fundamentum
met
aphoricè
&
imptopriè
,
fundamentum
secundarium
.
:
the
congregation
of
all
faithfull
believers
,
the
House
of
God
,
as
he
calleth
it
.
The
Apostle
here
speaks
of
a
pillar
,
not
more
Architectonico
,
understanding
by
it
some
essentiall
piece
of
the
building
,
but
more
forensi
,
such
a
post
or
[
*
](A47629-e13190-b)
*
Rivet
and
D.
Preston
.
De
sensu
horum
verborum
vide
Ca●●ronis
myro●●ecium
,
&
Colla●ionem
Rainoldi
cum
●art●
,
c.
8.
p.
557.
pillar
on
which
Tables
and
Proclamations
use
to
hang.
In
old
time
the
Gentiles
used
to
write
their
Lawes
in
Tables
,
and
so
hang
them
upon
pillars
of
stone
,
that
the
people
might
read
them
,
as
Proclamations
are
nailed
to
posts
in
market
Towns
.
The
Apostle
describing
the
Church
,
likeneth
it
to
one
of
these
pillars
,
whose
use
was
to
shew
what
hung
thereon
.
It
is
pillar
,
not
because
it
holds
up
,
[
c
](A47629-e13220-b)
c
An
allusion
(
saith
Bedell
)
to
the
bases
and
pillars
that
held
up
the
veile
or
curtains
in
the
Tabernacle
.
but
holds
forth
the
truth
.
4.
To
interpret
the
Scripture
by
the
Scripture
.
Since
many
things
in
Scripture
are
doubtfull
,
and
hard
to
be
understood
without
an
Interpreter
,
Acts
8.
31.
it
doth
belong
to
the
Church
to
expound
the
same
,
to
interpret
and
give
the
sence
,
Nehem.
8.
8
,
9.
Luke
24.
27.
provided
that
this
exposition
be
by
the
Scriptures
.
Some
of
the
Papists
say
that
the
Church
may
condere
artioulos
fidei
&
facere
canonicum
quo
ad
nos
,
in●
se
but
not
quoad
nos
is
absut'd
,
because
the
authority
the
Scripture
hath
is
for
and
because
of
us
.
and
though
they
talke
of
Councels
and
Fathers
,
yet
all
is
as
the
Pope
concludes
.
The
testimony
and
tradition
of
the
Church
,
especially
the
Primitive
Church
,
is
necessary
to
know
that
the
Gospell
of
Matthew
is
divine
Scripture
by
an
historicall
and
acquired
faith
,
to
know
this
by
a
divine
[
*
](A47629-e13350-b)
*
Dr.
White
of
the
Church
.
The
Spirit
witnesseth
,
the
Scripture
to
witnesseth
,
&
the
Church
sub-witnesseth
.
and
infured
faith
,
(
besides
the
authority
of
the
Church
)
the
matter
,
character
and
contents
of
every
booke
,
and
comparing
of
it
with
other
Scriptures
doe
serve
as
an
inward
cause
to
produce
the
said
infused
faith
.
Ob.
We
are
sent
to
the
Church
to
determine
all
controversies
1
Cor.
11.
16.
Sol.
Controversies
are
either
dogmaticall
,
concerning
faith
;
or
rituall
,
concerning
true
order
;
the
proposition
is
about
these
,
not
the
first
.
Secondly
,
from
this
fundamentall
truth
,
that
the
Scripture
is
immediately
from
God
,
(
the
basis
indeed
of
all
religion
,
1
Cor.
15.
)
the
wickednesse
of
the
Church
of
Rome
is
farther
to
be
condemned
,
which
will
not
suffer
the
Scriptures
to
be
read
in
their
Churches
but
in
an
unknowne
[
b
](A47629-e13440-b)
b
Vt
olim
Caligula
,
occlusis
omnibus
horreis
,
publicam
populo
inediam
&
famem
,
ita
illi
obturatis
omnibus
fontibus
verbi
Dei
,
sitim
populo
miserabilem
induxerant
.
Illi
homiminibus
famem
,
ut
ait
Amos
Propheta
,
sitimque
attulerunt
:
non
famem
panis
non
sitim
aquae●
sed
audiendi
verbi
Dei
.
Iuellus
in
Apologia
Eccles.
Ang.
tongue
,
nor
in
private
by
the
common
people
without
speciall
leave
and
certaine
cautions
from
their
superiours
.
Of
old
they
would
not
suffer
them
to
be
read
at
all
,
of
late
they
are
forced
to
give
licences
to
some
,
and
they
teach
them
,
that
they
should
not
make
the
Scripture
judge
of
the
doctrine
and
practice
of
the
Church
,
but
the
doctrine
and
practise
of
the
Church
must
be
the
interpreter
and
judge
of
the
meaning
of
the
Scripture
;
that
is
,
they
must
take
the
Scripture
to
meane
none
otherwise
(
whatsoever
it
seem
to
say
)
then
what
is
agreeable
to
that
which
the
Pope
doth
teach
and
practice
.
There
cannot
be
a
surer
signe
of
a
bad
cause
,
then
that
it
feares
to
be
tried
by
the
writings
which
it selfe
cannot
deny
to
be
written
by
God
,
for
correction
,
for
reproofe
,
for
instruction
,
in
righteousnesse
.
Some
Papists
are
more
modest
herein
,
as
Bellarmine
,
l.
2.
de
verbo
Dei
.
c.
15.
Catholica
Ecclesia
statuit
,
ne
passim
omnibus
concedatur
Scripturae
lectio
;
some
more
rigid
,
as
Huntly
and
Hosiua
.
The
Papists
[
*
](A47629-e13490-b)
*
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
thinke
they
will
rather
be
hurt
then
benefited
by
them
,
taking
occasion
of
erring
from
them
.
Hosius
urgeth
that
give
not
holy
things
to
dogs
.
cast
not
Pearles
before
Swine
,
to
prove
the
people
must
be
barred
from
reading
of
the
Scriptures
.
It
is
Pope
Innocents
glosse
,
a
beast
might
not
touch
the
mount
,
a
lay-man
might
not
meddle
with
Scripture
.
Lindan
saith
,
nihil
noxae
inferretur
in
Ecclesiam
salv●
traditionis
fundamento
,
[
a
](A47629-e13550-b)
a
Populus
non
solum
non
caperet
fructum
ex
Scripturis
,
sed
etiam
caperet
detrimentum
,
acciperet
n.
facilissim●
occasionem
errandi
.
Bellarm
,
de
verbo
Dei
,
l.
2.
c.
15.
,
if
there
were
no
Bible
;
and
another
,
Scriptura
citius
faciet
Haereticum
Lutherarum
,
quam
Catholicum
.
Because
we
will
have
all
proved
by
Scripture
,
and
make
that
the
compleat
rule
for
what
we
believe
or
doe
in
all
Theologicall
matters
,
they
call
us
Scripturarios
,
Scripturemen
,
and
atram
entarios
Theologos
;
and
so
to
carry
or
read
a
Bible
is
matter
of
[
b
](A47629-e13590-b)
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
Scripturis
magna
cum
laude
commemorantur
,
vel
provocaretur
ad
hujusmodi
▪
imitanda
vel
contemneret
sanctos
Patriarc●●s
ut
olim
Manic●aei
,
vel
putarent
mendacia
esse
in
Scripturis
.
Bellarm.
de
verbo
Dei
,
l.
2.
c.
15.
Audivi
ab
homine
fide
digno
,
cum
in
Anglia
●●
Ministro
Calvinista
in
templo
legeretur
lingua
vulgari
capitulum
25
Ecclesiastic●
:
ubi
multa
dicuntur
de
malitia
mulierum
;
surrexisse
foeminam
quandam
,
atque
dixisse
.
Istud
ne
est
verbum
Dei
?
immo
potius
verbum
Diaboli
est
.
Bellarm.
ibid.
Hujus
historiae
fides
omnis
penes
sit
●onum
illum
virum●●
quo
Bellarminus
eam
accepit
Whitakerus
.
scoffe
;
we
may
stile
them
in
Tertullians
phrase
Scripturarum
Lucifugae
&
Traditionaries
.
Saint
Gregory
(
who
is
blessed
in
their
Church
)
exhorteth
a
lay-man
to
the
serious
study
of
the
Scriptures
,
that
thereby
he
might
learne
the
will
of
God
,
alledging
that
the
Scripture
is
the
Epistle
of
God
unto
his
creature
.
Quid
est
autem
Scriptura
sacra
,
nisi
Epistola
omnipotentis
Dei
ad
Creaturam
?
Greg.
lib.
4.
epist.
40.
ad
Theodorum
medicum
.
Proving
further
,
that
obscurity
of
Scripture
is
so
frothy
an
argument
for
perswading
any
devout
Christian
not
to
read
them
,
that
it
should
rather
incite
them
to
greater
diligence
therein
;
and
therefore
he
elegantly
compares
the
Scripture
to
a
River
,
wherein
(
saith
he
)
there
are
as
well
shallow
fords
for
Lambs
to
wade
in
,
as
depths
and
gulphs
wherein
the
Elephant
may
swim
.
Chrysostome
held
it
a
thing
necessary
for
all
men
daily
to
read
the
Scriptures
,
Audite
quaeso
saeculares
,
comparate
vobis
Biblia
animae
pharmaca
.
Saint
Jerome
did
exhort
divers
women
thereto
,
and
commended
them
for
exercising
themselves
therein
,
he
writes
to
Laeta
and
Gaudentia
,
and
shewes
them
how
they
should
bring
up
their
daughters
.
Scripturas
sacras
tenebat
memoriter
.
Hieron
.
de
Paula
in
Epitaphio
.
The
Apostle
would
not
have
commended
this
in
Timothy
,
2
Tim.
3.
15.
that
from
his
childhood
he
knew
the
holy
Scriptures
,
nor
noted
it
to
the
praise
of
his
grand-mother
and
mother
,
that
they
had
trained
him
up
so
,
if
he
had
not
known
that
the
holy
Scriptures
are
so
plaine
that
even
a
child
may
be
able
to
understand
them
.
What
may
we
judge
of
the
other
easier
bookes
,
when
the
holy
Ghost
would
have
the
Revelation
,
the
obscurest
booke
of
all
the
Scripture
to
be
read
Revel.
1.
3.
The
people
tooke
occasion
of
erring
and
blaspheming
from
the
humiliation
of
Christ
,
many
abuse
preaching
and
the
Sacraments
.
2.
By
this
reason
the
Latine
Bibles
should
not
be
suffered
to
be
read
publiquely
,
because
many
understanding
Latine
from
the
reading
of
them
may
take
occasion
of
erring
.
There
is
a
greater
reason
to
be
had
of
Gods
elect
which
are
edified
by
reading
of
the
Scripture
,
then
of
those
who
wrest
them
;
Peter
by
this
reason
stirred
up
the
faithfull
to
read
the
Scriptures
with
greater
devotion
,
2
Pet.
3
,
14
,
15
,
16
,
17.
3.
This
is
common
both
to
the
Ecclesiasticall
persons
and
Laity
,
to
take
occasion
of
erring
,
and
blaspheming
from
the
Scripture
.
If
we
peruse
the
Histories
of
times
past
,
we
shall
finde
that
learned
and
Ecclesiasticall
men
,
did
oftner
fall
into
heresies
and
blasphenies
from
misunderstanding
and
wresting
the
Scriptures
,
then
any
of
the
common
sort
of
people
,
who
were
often
also
by
the
learned
drawn
into
heresie
.
The
Papists
are
not
afraid
the
people
should
be
corrupted
by
reading
their
legends
,
and
lying
fables
,
by
their
Images
,
which
doe
naturally
teach
Idolatry
.
Ob.
The
Papists
further
object
,
that
the
Hebrews
did
not
permit
young
men
to
reade
part
of
Genesis
,
Canticles
,
Ezekiel
.
Sol.
First
,
we
must
know
the
reading
of
those
Scriptures
non
ablat
am
hominibus
,
sed
dilatam
fuisse
,
was
not
taken
away
from
them
,
Secondly
,
this
tradition
concerning
the
age
of
men
did
drive
away
as
well
the
Ecclesiasticke
as
the
lay
persons
.
Notwithstanding
all
this
that
hath
been
objected
by
the
Papists
,
we
hold
that
the
Scriptures
ought
to
be
translated
into
the
vulgar
and
mother
tongues
of
each
nation
,
and
that
all
[
*
](A47629-e13910-b)
*
V●rstius
in
his
answer
to
Bellarmine
joyns
these
two
together
,
the
promiscuous
reading
of
the
Scripture
,
and
the
turning
of
it
in
linguas
vernacul●●
.
men
ought
to
read
them
and
meditate
diligently
in
them
,
and
that
for
these
reasons
.
1.
From
the
Commandement
and
will
of
God
revealed
in
Scripture
;
he
hath
commanded
all
that
live
in
the
Church
to
study
[
a
](A47629-e13960-b)
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
maxime
obtinen●
maximi
placita
,
u●
in
Hispania
,
non
procurant
Pontificis
homines
tales
editiones
,
&
ab
aliis
procuratas
ferro
&
flammis
prosequuntur
.
Amesius
Bellarm.
e●erv
.
c.
3.
See
Col.
4.
16.
&
1
Thess.
5.
27.
2
John
13.
14.
the
Scriptures
,
and
read
them
,
Deut.
11.
18
,
19.
John
5.
3.
He
speaks
not
to
the
Scribes
and
Pharisees
,
but
to
the
people
in
generall
,
they
must
try
all
things
.
2.
From
Gods
intention
,
which
commanded
it
to
be
written
for
that
end
that
it
might
be
obvious
to
all
,
John
20.
31.
Rom.
15.
4.
3.
Those
are
commended
which
did
read
the
Scripture
,
as
the
Eunuch
,
8
Acts
22.
the
Bereans
,
Acts
17.
Acts
11.
and
dispraised
which
neglected
it
,
as
the
Israelites
Hos.
8.
12.
they
are
pronounced
blessed
who
diligently
meditate
in
the
Scriptures
,
Psal.
1.
2.
How
unlike
to
Peter
,
2
Pet.
1.
19.
are
those
which
pretend
to
be
his
Successors
.
4.
From
the
fact
of
the
Apostles
,
who
as
they
publiquely
preached
the
mysteries
of
salvation
to
the
people
;
so
also
in
their
Epistles
they
commended
the
whole
doctrine
of
salvation
to
be
read
by
them
.
The
Epistles
of
the
Romanes
,
Corinthians
,
Galathians
,
Ephesians
were
written
to
the
people
,
therefore
to
be
read
by
them
.
One
Epistle
of
John
was
written
to
Gaius
a
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
illightned
and
converted
by
reading
of
the
Scriptures
Psal.
19.
8
,
9
they
are
directed
by
them
as
most
faithfull
counsellers
in
in
all
their
waies
,
[
*
](A47629-e14160-b)
*
Quod
omnes
tangit
,
ab
omnibus
tractari
debet
.
by
them
against
the
fiery
darts
of
Satan
,
Ephes.
6.
16.
One
seeing
a
youth
reade
the
Scriptures
,
said
,
it
was
never
well
since
such
were
permitted
to
turne
over
the
Bible
;
but
he
answered
him
in
the
Psalmists
words
,
Psal.
119.
9.
6.
From
the
unanimous
consent
of
all
the
Fathers
,
Chrysostome
and
Jerome
especially
,
who
exhort
the
people
to
the
private
reading
of
the
Scriptures
,
and
testifie
that
the
Scriptures
were
publiquely
read
in
their
Ecclesiasticall
Assemblies
,
not
in
an
unknown
tongue
,
but
in
a
tongue
understood
by
the
people
[
*
](A47629-e14220-b)
*
Whitaker
.
contr.
1.
quae
.
2.
c.
14.
makes
mention
of
very
ancient
English
translations
,
and
Turretin●
of
old
French
translations
.
vide
Estium
ad
2
Tim.
3.
15.
.
It
was
decreed
by
the
Councell
of
Nice
,
that
no
Christian
should
be
without
a
Bible
in
his
house
.
And
the
Jewes
at
this
day
suffer
no
house
amongst
them
to
be
without
the
Bible
.
Christ
and
his
Apostles
teaching
and
disputing
before
the
people
,
appeale
to
the
Law
and
the
Prophets
,
without
the
name
of
the
Author
,
Booke
,
or
Chapter
,
because
they
knew
the
Bible
text
to
be
familiar
to
the
Israelites
.
In
an
unknowne
tougue
they
cannot
profit
the
people
,
ergo
they
ought
to
be
translated
into
a
tongue
known
to
the
people
[
a
](A47629-e14270-b)
a
The
word
of
God
was
written
by
the
Prophets
and
Apostles
linguis
ve●naculis
,
viz.
to
the
Hebrews
in
Hebrew
,
to
the
Greekes
in
Greek
.
,
1
Cor.
14.
[
b
](A47629-e14300-b)
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
,
then
10000
words
in
an
unknown
tongue
.
Those
arguments
before
urged
for
the
peoples
reading
of
the
Scripture
,
prove
this
also
;
for
they
cannot
reade
them
in
every
Nation
unlesse
they
be
translated
into
a
Tongue
they
understand
.
Christ
and
his
Apostles
taught
the
people
the
Scripture
in
their
mother
[
c
](A47629-e14310-b)
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
Syriacke
,
Arabicke
,
Aethiopicke
,
and
Latine
;
which
version●
are
yet
extant
,
and
differ
not
mainly
from
the
Greek
.
In
the
elder
&
purer
times
,
the
Scriptures
were
translated
into
innumerable
,
yea
into
all
Tongues
usuall
amongst
men
.
See
Gregories
preface
to
the
notes
on
passages
of
Scripture
.
The
plain
and
usuall
words
,
the
phrase
and
manner
of
speech
most
frequented
,
the
comparisons
and
similitudes
in
Scripture
most
familiar
,
taken
out
of
the
shops
and
fields
,
from
husbandry
and
houswifery
,
from
the
flock
[
*
](A47629-e14370-b)
*
Prov.
8.
9.
By
a
man
of
understanding
he
meaneth
every
one
that
is
godly
,
as
by
the
foole
the
wicked
.
3.
Consectary
.
and
the
herd
,
shew
that
the
Scriptures
were
written
for
the
capacity
and
understanding
of
the
unlearned
,
John
5.
39.
a
speciall
place
;
if
it
be
indicative
,
it
shewes
the
custome
[
a
](A47629-e14390-b)
a
Vtinam
omnes
saceremus
illud
quod
Scriptum
est
,
scrutamini
Scripturas
.
Origenes
.
of
the
Jewes
;
if
imperative
,
it
shewes
what
they
ought
to
doe
.
Many
amongst
us
are
to
be
blamed
for
not
having
the
Scripture
in
their
houses
,
and
for
not
reading
it
constantly
in
the
same
as
they
ought
to
doe
,
or
else
they
reade
it
as
other
bookes
,
not
with
such
respect
to
it
as
the
greatnesse
of
its
Authour
deserveth
;
I
meane
with
a
desire
and
purpose
to
believe
and
obey
all
that
they
finde
there
,
which
must
needs
be
the
duty
of
those
that
confesse
these
writings
come
from
God
.
We
should
receive
it
with
reverence
,
believe
it
with
confidence
,
exercise
our selves
in
it
with
diligence
and
delight
,
practice
it
with
obedience
.
Reading
the
Scripture
is
a
rehearsing
out
of
the
booke
such
things
as
are
there
written
barely
without
any
interpretation
.
[
*
](A47629-e14420-b)
*
The
Churches
of
Africk
had
this
custome
,
as
Augustin
sheweth
,
first
they
read
a
lesson
out
of
the
Prophets
,
then
out
of
the
Epistles
and
Gospell
,
with
a
Psalm
between
.
Acts
17.
11.
It
is
to
be
done
publikely
[
b
](A47629-e14440-b)
b
See
M.
T●gbels
womans
glory
,
Ch.
11.
about
womens
reading
of
the
Scripture
.
,
as
it
was
in
the
Synagogues
of
the
Jewes
who
had
the
reading
of
the
Law
and
Prophets
amongst
them
,
the
Prophets
were
read
in
their
eares
every
day
,
saith
Paul
,
and
after
the
lecture
of
the
Law
and
the
Prophets
,
in
another
place
.
We
honour
God
more
by
a
publique
then
a
private
reading
of
it
.
2.
Privately
the
godly
Jewes
of
Berea
did
search
the
Scriptures
,
and
the
King
is
commanded
to
read
in
the
Law
.
Some
good
Divines
hold
that
the
Scriptures
barely
read
(
though
preaching
be
not
joyned
with
it
)
may
be
the
instrument
of
regeneration
,
since
the
doctrine
of
the
Gospell
is
called
the
ministration
of
the
Spirit
,
Psal.
19.
the
law
of
the
Lord
converteth
the
soule
,
it
is
so
when
not
preached
;
but
the
word
of
God
is
made
effectuall
by
the
Spirit
,
more
often
,
more
ordinarily
to
beget
a
new
life
in
the
preaching
(
that
is
,
the
interpreting
and
applying
of
it
)
then
in
the
bare
reading
,
1
Tim.
4.
13.
Matth.
28.
29.
Christs
custome
was
(
as
we
may
collect
out
of
Luke
4.
where
one
instance
is
recorded
to
make
us
conceive
his
ordinary
practice
)
when
he
had
read
,
to
interpret
the
Scripture
,
and
often
to
apply
it
.
Let
us
all
learn
constantly
to
exercise
our selves
in
the
writings
of
God
,
Let
us
all
reade
[
*
](A47629-e14570-b)
*
Scripturam
sacram●
legendo
Cara
vocant
&
Micra
,
quod
in
ea
legenda
,
cognoscenda
,
operae
non
parum
ac
temporis
ponendum
sit
.
Ideo
praecipiunt
,
ut
homo
annos
aetatis
suae
dividat
in
tres●pares
,
quarum
tertiam
lectionioni
tribuat
sacrarum
literarum
.
D●usius
.
Ebraic
.
quaest.
●4
.
the
Scripture
.
1.
With
hearty
prayers
to
God
to
direct
us
,
and
open
the
sence
of
it
to
us
,
Psal.
119.
18.
JAmes
1.
5
,
17.
and
with
a
resolution
to
put
in
practice
that
which
we
learne
,
Jam.
1.
25.
Matth.
7.
24.
and
we
shall
finde
the
word
read
Gods
power
to
our
edification
and
salvation
.
Onely
a
Spirituall
understanding
can
discerne
an
excellency
in
the
Scripture
.
Nunquam
Pauli
mentem
intelliges
,
nisi
prius
Pauli
spiritum
imbiberis
.
2.
Diligently
,
attend
unto
reading
,
1
Tim.
4.
13
,
15.
John
5.
39.
Search
the
Scriptures
,
whether
the
Greeke
word
be
a
metaphor
from
hunting
dogges
,
or
from
diggers
in
mines
,
both
import
diligence
.
It
was
a
solemne
speech
used
in
holy
actions
,
hoc
age
.
The
passions
of
the
Martyrs
may
be
read
when
their
anniversarie
daies
are
celebrated
.
Whence
the
name
of
Legends
.
Chamier
.
3.
Orderly
,
that
we
may
be
better
acquained
with
the
whole
body
of
the
Scriptures
.
We
should
reade
on
in
Chronicles
and
Ezra
,
4.
With
faith
,
[
*
](A47629-e14740-b)
*
V●rbum
Scriptum
est
objectum
fidei
adaequatum
,
primum
fundamentum
.
à
quo
capit
initium
,
&
ultimum
illud
in
quod
resolvitur
.
Amesius
de
Circul●
Pontificio
.
Prima
veritas
est
fidei
objectum
formale
quo
;
&
Deus
ipse
sive
absolute
,
sive
in
Christo
,
est
ejusdem
objectum
formale
quod
.
Id
ib.
Heb.
4.
2.
The
word
of
God
consisteth
of
foure
parts
:
1.
History
,
2.
Commandements
,
3.
Promises
,
4.
Threats
.
All
truths
taught
in
the
History
of
the
Scripture
ought
to
be
believed
.
As
that
the
world
was
made
of
nothing
,
onely
by
the
word
of
God
,
Heb.
11.
3.
and
that
the
bodies
of
men
howsoever
they
died
,
shall
rise
againe
at
the
last
day
,
Job
19.
26.
2
All
precepts
,
Genes.
22.
6.
Abraham
went
doing
that
commandement
though
strange
.
3
All
promises
,
as
that
God
could
give
Abraham
when
he
was
100
yeeres
old
,
a
seed
and
posterity
which
should
be
as
innumerable
as
the
Stars
in
the
Firmament
,
Genes.
15.
5.
and
that
by
Sarah
an
old
and
barren
woman
,
Gen.
17.
16.
Abraham
and
Sarah
believed
it
,
Rom.
4.
20
,
21.
Heb.
11.
11.
4.
Threatnings
,
as
that
Gen.
6.
13.
17.
though
unlikely
,
Noab
believed
it
,
2
Pet.
2.
5.
because
God
had
said
it
,
Heb.
11.
7.
and
that
Jonah
3.
4.
the
people
of
Nineveh
believed
,
v.
5.
In
narrando
gravitas
,
in
imperando
authoritas
,
in
promittendo
liberalitas
,
in
minando
severitas
.
Spanhemius
or
at
.
de
officio
Theologi
.
5.
Constantly
.
Cyprian
was
so
much
delighted
with
the
reading
of
Tertullian
,
that
he
read
something
in
him
every
day
,
and
called
him
his
Master
,
[
a
](A47629-e14950-b)
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
Gods
command
,
the
examples
of
the
godly
,
and
our
owne
benefit
quicken
us
to
a
frequent
reading
of
the
holy
Scriptures
.
Mr
Bifield
hath
a
Kalender
,
shewing
what
number
of
Chapters
are
to
be
read
every
day
,
that
so
the
whole
Bible
may
be
read
over
in
the
yeere
.
The
number
of
Chapters
while
you
are
reading
the
old
Testament
,
is
for
the
most
part
three
a
day
,
and
when
you
come
to
the
new
Testament
it
is
but
two
[
*
](A47629-e14990-b)
*
Bifields
directions
for
private
reading
the
Scriptures
,
See
Practice
of
piety
,
p.
314.
;
sometimes
where
the
matter
is
Historicall
or
Typicall
,
or
the
Chapters
short
,
he
hath
set
down
a
greater
number
.
The
Martyrs
would
sit
up
all
night
in
reading
and
hearing
.
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
[
*
](A47629-e15020-b)
*
Psal.
1.
●
.
What
meditation
is
.
See
M.
Fenner
on
1
Hag.
5.
A
young
Disciple
asking
an
old
Rabbi
,
whether
he
might
not
have
time
to
learne
the
Greeke
Tongue
,
he
said
,
if
hee
would
doe
it
neither
by
night
nor
by
day
,
he
might
,
because
by
night
and
day
he
was
to
study
the
Law
.
1
Psalm
2.
of
the
soule
calling
things
to
mind
or
remembrance
,
and
discoursing
of
them
,
that
they
might
be
the
better
understood
,
retained
,
affected
,
and
possessed
.
It
is
as
it
were
every
mans
preaching
to
himselfe
,
and
is
a
setting
ones
selfe
seriously
to
consider
in
his
mind
,
and
apply
to
his
owne
soule
some
necessary
truth
of
Gods
word
,
till
the
mind
be
informed
,
and
the
heart
affected
,
as
the
nature
thereof
requires
,
and
is
the
wholesomest
and
usefullest
of
all
exercises
of
piety
.
This
is
to
ingrast
the
word
into
ones
soule
,
to
give
the
seed
much
earth
;
this
is
to
bind
it
to
the
Tables
of
our
heart
,
and
to
hide
it
in
the
furrows
of
our
soules
;
this
is
to
digest
it
,
and
make
it
our
owne
.
3.
We
[
a
](A47629-e15040-b)
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
owne
use
whatsoever
things
we
reade
and
understand
,
the
precepts
and
examples
of
the
Law
to
instruct
our
life
,
the
promises
and
comforts
of
the
Gospell
to
confirme
our
faith
.
It
serves
for
thankfulnesse
,
the
more
advised
,
the
latter
Interpreters
are
generally
the
quicker
sighted
.
All
those
are
to
be
reproved
which
contemne
or
unreverently
handle
the
Scriptures
.
1.
Atheists
,
[
*
](A47629-e15220-b)
*
Speculative
and
practicall
Atheists
.
who
impiously
oppose
the
word
of
God
,
and
all
prophane
wretches
who
live
loosely
and
wickedly
,
2.
Papists
,
who
1.
Set
up
Images
and
Pictures
instead
of
the
Scripture
;
the
Scriptures
(
they
say
)
may
teach
men
errors
,
but
may
not
Pictures
?
2.
Equall
the
Apocrypha
,
and
unwritten
verities
,
or
rather
vanities
,
with
the
sacred
Scriptures
.
3.
Charge
the
Scriptures
with
insufficiency
,
[
*
](A47629-e15350-b)
*
lis
,
qui
maxima
sibi
Christianorum
,
Catholicorum
nomen
venditant
,
nihil
tam
solenne
est
,
tamque
vulgatum
,
quam
Scripturas
calumnia●i
Chamierus
.
and
obscurity
,
allow
it
not
to
be
a
perfect
rule
.
4.
Make
it
of
no
force
to
binde
our
consciences
unlesse
the
Pope
ratifie
it
.
5.
Give
the
Pope
power
to
dispense
with
things
therein
forbidden
,
yea
and
with
oathes
and
vowes
,
which
no
Scripture
dispenseth
withall
.
6.
Teach
that
the
vulgar
Latine
is
to
be
received
as
Authenticke
.
7.
Wrest
and
turn
it
which
way
[
a
](A47629-e15410-b)
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.
Cardinall
Bellarmine
in
praefat.
l.
de
Summo
Pontifice
&
Baronius
,
say
,
that
by
precious
and
corner
stone
in
this
place
,
the
Pope
of
Rome
,
although
lesse
principally
,
is
meant
,
who
is
a
stumbling
stone
to
Hereticks
,
and
a
rocke
of
offence
,
but
to
Catholicks
a
tried
,
precious
corner
stone
;
yet
Peter
1.
2.
6.
&
8.
expoundeth
those
words
not
of
himselfe
,
but
of
Christ
.
Bellarmine
from
Matth.
21.
Feed
my
Lambs
and
Sheep
,
would
inferre
the
Popes
universall
dominion
;
Baronius
from
the
Acts
[
b
](A47629-e15490-b)
b
Pasco
o●es
meas
,
hoc
est
,
regio
more
impera
.
,
kill
and
eate
,
Psal.
8.
6.
under
his
feet
,
that
is
,
say
they
,
of
the
Pope
of
Rome
;
Sheep
)
i.
Christians
;
Oxen
)
that
is
,
Jewes
and
Hereticks
;
Beasts
of
the
field
,
i.
Pagans
;
Fowles
of
the
ayre
,
i.
Angels
.
Fishes
of
the
Sea
,
i.
soules
in
Purgatory
.
They
have
Tapers
in
their
Churches
in
the
day
time
,
because
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
Schoole
Divines
,
The
Schoole
men
perverting
the
[
a
](A47629-e15670-b)
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
prophaned
Divinity
with
Philosophy
,
or
rather
Sophistry
,
and
yet
are
called
Schoole
Divines
,
[
*
](A47629-e15690-b)
*
Dr.
Clerke
.
when
they
are
neither
Schollers
in
in
truth
nor
Divines
.
Behold
two
Swords
Luke
22.
83.
therefore
the
Pope
hath
two
Swords
;
one
Spirituall
,
another
Temporall
,
1
Cor.
2.
14.
ergo
,
The
Pope
judgeth
of
all
things
,
and
is
judged
of
none
.
The
Papils
stile
the
Scripture
Regulam
Lesbiam
,
nasum
cereum
,
Evangelium
nigrum
,
Theologiam
atramentariam
.
A
Lesbian
rule
,
a
nose
of
wax
,
the
black
Gospell
,
inky
Divinity
.
Bishop
Bonners
Chaplaine
called
the
Bible
his
little
pretty
Gods
book
,
[
*
](A47629-e15790-b)
*
Dr.
Rainolds
against
Hart.
Giford
and
Raynolds
said
it
contained
somethings
prophane
and
Apocryphall
.
The
Rebels
in
Ireland
tooke
the
Bibles
,
threw
them
into
the
chanels
,
[
b
](A47629-e15860-b)
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
Gospell
as
the
French
Lady
of
the
Crosse
,
Never
dog
barkt
at
the
Crosse
,
but
he
ran
mad
.
Contrarationem
nemo
sabrius
,
contra
Ecclesiam
nemo
pacificus
,
contra
Scripturas
nemo
Christianus
.
Thirdiy
,
The
Brownists
vainly
and
idly
[
*
](A47629-e15930-b)
*
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
margents
with
many
Texts
of
Scripture
,
but
nothing
to
the
purpose
,
and
misapply
it
;
they
alledge
those
Texts
of
Esay
52.
51.
and
Rev.
18.
4.
to
draw
men
from
all
the
assemblies
of
Gods
people
,
whither
any
wicked
men
doe
resort
.
Fourthly
,
The
Antinomians
,
or
Antinomists
,
who
cry
down
the
Law
of
God
,
and
call
those
that
preach
the
law
,
Legall
Preachers
,
and
stand
for
Evangelicall
grace
;
the
Law
is
part
of
Canonicall
Scripture
,
and
hath
something
peculiar
in
it
,
being
written
with
the
finger
of
God
,
and
delivered
with
Thunder
and
Lightning
.
See
Mr
Gatakers
Treatise
on
23
Numb
.
21.
and
Mr
Burgesse
his
Lectures
on
1
Tim.
1.
8
,
9.
Fifthly
,
Stage-players
,
who
jest
with
Scriptures
;
Witches
,
and
others
,
which
use
charmes
,
writing
a
piece
of
St
Johns
Gospell
to
cure
a
disease
,
or
the
like
,
are
to
be
condemned
for
abusing
the
Scripture
.
Per
v●●es
sacras
(
puta
Evang.
Johannis
,
orationem
Dominicam
frequenter
cum
Ave
Maria
recitatam
,
Symbolum
Apostolicum
,
&c.
)
morbos
curare
magicum
est
.
Voetius
.
Sixthly
,
Printers
,
who
print
the
Bible
in
bad
Paper
,
a
blind
print
,
and
corruptly
,
are
likewise
to
be
blamed
.
Seventhly
,
The
moderne
Jewes
call
Evangelium
aven
gilion
,
a
volume
of
lies
,
word
for
word
,
the
iniquity
of
the
Volume
;
The
blasphemous
Jewes
meane
(
I
suppose
)
the
volume
of
iniquity
.
Elias
Levita
in
Thishi
mentions
this
Etymologie
or
rather
Pseudologie
of
the
word
;
but
P.
Fagius
abhorred
to
translate
it
.
Scripture
arguments
are
the
chiefest
to
convince
an
unbeliever
.
v.
39.
They
are
they
which
testifie
of
me
.
Will
you
not
believe
John
,
my
miracles
,
my
word
from
Heaven
,
then
believe
the
written
word
.
If
we
believe
not
the
testimony
of
Scripture
,
The
Lord
in
executing
of
his
judgements
commonly
observes
proportion
and
retaliation
.
Antichrist
is
the
greatest
opposite
to
Gods
Law
and
Word
,
he
is
called
therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Thess.
2.
8.
the
lawlesse
one
;
He
is
without
Law
,
above
Law
,
against
Law
;
he
abuseth
Scripture
,
takes
upon
him
to
judge
,
and
interpret
Scripture
,
therefore
it
shall
be
his
ruine
,
2
Thess.
2.
8.
God
shall
destroy
him
with
the
Spirit
of
his
mouth
,
idest
,
verbo
suo
.
Beza
.
God
hath
consecrated
the
word
to
this
purpose
;
the
end
of
it
is
not
onely
to
save
,
but
destroy
,
being
the
savor
of
death
to
some
;
and
it
is
a
fit
instrument
for
such
a
worke
.
Antichrists
strength
is
in
mens
consciences
;
onely
this
will
pierce
thither
,
Heb.
4.
12.
God
useth
the
word
for
the
destruction
of
Antichrist
,
these
waies
:
1.
It
discovers
him
,
his
doctrine
,
his
errours
.
2.
It
hardens
him
.
3.
It
condemneth
him
,
and
passeth
sentence
against
him
.
CHAP.
III.
2.
The
Bookes
of
Scripture
:
FRom
the
Divine
flowes
the
Canonicall
authority
of
the
Scripture
.
The
bookes
of
Scripture
are
called
Canonicall
bookes
(
say
some
)
from
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Cor.
10.
13.
Phil.
3.
16.
Gal.
6.
16.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
marke
the
double
emphasis
,
this
notable
Canon
,
because
they
were
put
into
the
Canon
by
the
Universall
Church
&
acknowledged
to
be
divinely
inspired
by
it
,
and
also
are
made
a
perfect
Canon
or
rule
of
all
doctrine
concerning
religion
,
credendorum
&
agendorum
,
of
faith
and
manners
,
of
all
things
which
are
to
be
believed
or
done
toward
salvation
.
But
Cameron
thinks
it
is
not
termed
Canonicall
,
because
it
is
a
rule
,
for
that
booke
(
saith
he
)
is
called
Canonicall
,
which
is
put
into
the
Catalogue
(
which
the
ancients
called
a
Canon
)
of
those
writings
which
are
esteemed
Divine
.
Becanus
saith
,
[
*
](A47629-e16500-b)
*
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
Canonicall
,
both
because
they
containe
a
rule
which
we
ought
to
follow
in
faith
and
manners
,
and
because
they
are
put
into
the
Catalogue
of
Divine
bookes
.
The
conditions
of
a
Canon
are
these
:
1.
It
must
containe
truth
,
or
be
an
expresse
form
and
image
of
truth
,
which
is
in
the
divine
mind
.
2.
It
must
be
commanded
,
sanctified
and
confirmed
by
Divine
authority
,
that
it
may
be
a
Canon
to
us
in
the
Church
.
These
bookes
were
sanctified
,
either
commonly
all
of
both
Testaments
by
the
testimony
of
the
Spirit
and
Church
,
and
Canon
it selfe
,
or
the
books
of
the
old
Testament
were
specially
and
singularly
confirmed
by
word
,
signes
and
event
,
as
the
Pentateuch
,
but
the
Propheticall
books
and
Hagiographa
before
their
carrying
into
Babylon
by
extraordinary
signe
,
the
cloud
and
vaile
in
the
Temple
,
1
Kings
8.
10.
Levit.
16.
2.
and
Gods
answer
by
Ephod
,
Urim
,
and
Thummim
,
Exod
28.
30.
after
their
carrying
away
into
Babylon
by
singular
testimonies
of
events
.
The
books
of
the
new
Testament
are
confirmed
by
the
Sonne
of
God
revealed
in
flesh
,
by
his
sayings
and
deeds
,
Heb.
1.
2.
and
by
the
powerfull
ministery
of
the
Apostles
,
by
signes
,
vertues
and
miracles
,
Marke
16.
20.
There
is
a
threefold
Canon
in
the
Church
,
The
Divine
Canon
is
that
which
properly
and
by
itselfe
is
called
the
word
of
God
,
immediately
inspired
of
God
into
the
Prophets
and
Apostles
.
This
according
to
the
divers
times
of
the
Church
is
distinguished
into
the
old
and
new
Testament
,
2
Cor.
3.
6
,
14.
this
is
a
common
division
of
the
sacred
Bible
among
Christians
,
as
in
the
version
of
Tremelius
and
Junius
,
Testamenti
veteris
&
novi
Biblia
sacra
;
and
the
Geneva
gives
that
title
to
their
Bible
,
La
Bible
,
qui
est
toute
la
Saincte
Escriture
du
viel
&
novean
Testament
.
Austin
thinkes
they
are
better
called
,
Vetus
&
novum
Instrumentum
.
Heinsius
&
Grotius
,
vetus
&
novum
Foedus
.
vide
Grotii
Annotat.
in
libros
Evangelii
.
A
Covenant
is
an
agreement
between
two
;
a
Testament
is
the
declaration
of
the
will
of
one
.
It
is
called
in
regard
of
the
forme
,
convention
and
agreement
betweene
God
and
man
,
a
Covenant
;
in
regard
of
the
manner
of
confirming
it
a
Testament
.
For
1.
in
a
Testament
or
last
will
the
Testators
mind
is
declared
,
so
is
the
will
of
God
in
his
word
,
therefore
it
is
called
a
Testimony
often
,
Psal.
19.
&
119.
l
2.
Here
is
a
Testator
,
Christ
;
a
Legacy
,
eternall
life
;
Heires
,
the
elect
;
a
writing
,
the
Scripture
;
Seales
,
the
Sacraments
.
3.
Because
it
is
ratified
by
the
death
of
Christ
,
Heb.
9.
16
,
17.
The
Bookes
of
the
old
Testament
are
the
holy
Scriptures
given
by
God
to
the
Church
of
the
Jewes
,
All
the
bookes
of
the
old
Testament
were
written
originally
[
*
](A47629-e16750-b)
*
Vt
veterum
librorum
fides
,
de
Hebraeis
vs
.
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
](A47629-e16780-b)
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
Authours
hold
,
that
the
Hebrew
was
the
first
Tongue
,
and
mother
of
all
the
rest
;
and
it
may
probably
be
collected
from
the
names
of
our
first
parents
.
It
was
called
Hebrew
(
saith
Erpenius
)
not
from
Heber
of
the
posterity
of
Sem
,
as
Josephus
,
Jerome
,
and
others
thinke
,
when
it
is
manifest
that
he
rather
spake
Chaldee
then
Hebrew
,
because
Abraham
the
Patriarke
which
drew
his
originall
from
him
was
a
Chaldean
;
but
it
was
so
called
,
saith
Erpenius
[
*
](A47629-e16880-b)
*
Erpenius
o●
at
,
de
ling.
Ebr.
dignitate
.
Some
say
the
Hebrewes
were
so
called
from
Abrahams
passing
over
Euphrat●s
.
id
.
ib.
,
(
as
all
the
Rabbines
,
Origen
and
others
testifie
)
from
the
Hebrews
,
which
people
arose
from
Canaan
.
It
is
honoured
with
the
title
of
the
holy
Tongue
(
saith
the
same
Erpenius
)
because
the
most
holy
God
spoke
it
to
his
Prophets
,
delivered
his
holy
will
written
in
it
to
the
Church
;
and
because
it
is
very
probable
from
the
opinion
of
great
men
,
that
holy
men
shall
use
it
with
God
hereafter
in
Heaven
,
[
a
](A47629-e16950-b)
a
Omnes
libri
Canonici
v●teris
Testamenti
Ebraic●
scripti
fuerunt
.
Dantele
&
Ezra
sunt
quedam
partes
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
Hebraismes
also
in
the
new
Testament
,
many
words
and
phrases
rather
used
according
to
the
manner
of
the
Hebrews
then
the
Greeks
;
by
which
it
is
mauifest
that
the
same
Spirit
was
the
Authour
of
the
old
and
new
Testament
.
The
knowledge
of
the
Hebrew
much
conduceth
to
the
learning
of
those
famous
Orientall
Tongues
,
the
Chaldee
,
Syriacke
,
Arabicke
,
and
Aethiopicke
,
by
reason
of
the
great
affinity
which
they
have
with
their
mother
.
The
bookes
of
the
old
Testament
may
be
divided
severall
waies
;
in
respect
of
the
stile
,
some
were
written
in
prose
,
some
in
verse
:
in
respect
of
time
,
some
were
written
before
their
being
taken
captives
into
Babylon
,
as
Samuel
,
Esay
,
H●sea
,
and
many
others
;
some
in
the
Captivity
[
b
](A47629-e16990-b)
b
As
Ezechiel
;
Daniel
.
Jerome
hath
followed
this
division
of
the
Hebrewes
.
,
and
some
after
,
as
Haggai
,
Zachary
,
Malachy
.
The
Hebrewes
divide
the
Bible
(
ex
instituto
Esdrae
)
into
three
speciall
parts
:
1.
The
Law
,
the
five
Bookes
of
Moses
.
2.
The
Prophets
.
1.
The
former
,
Joshua
,
Judges
,
two
bookes
of
Samuel
.
and
two
of
the
Kings
.
2.
The
latter
.
1.
Greater
,
three
.
2.
Lesser
,
twelve
.
3.
The
Hagiographa
,
for
want
of
a
more
speciall
name
,
by
which
title
all
the
rest
are
understood
,
and
they
are
eleven
[
*
](A47629-e17080-b)
*
Both
the
Chronicles
,
the
Psalmes
,
Proverbs
,
Job
,
Ruth
,
Daniel
,
Ecclesiastes
,
Canticles
,
Lamentations
,
Hester
,
Ezra
,
and
Nehemiah
,
counted
for
one
booke
.
.
Our
Saviour
himselfe
mentions
this
most
ancient
distinction
,
Luke
24.
44.
calling
all
the
rest
of
the
bookes
(
besides
the
Law
and
Prophets
,
)
Psalmes
.
All
the
Scriptures
of
the
old
Testament
(
in
other
places
)
are
comprised
in
the
Law
and
Prophets
Matth.
5.
17.
&
7.
12.
&
11.
13.
&
20.
40.
Acts
13.
15.
&
24.
14.
&
26.
22.
&
28.
23.
Rom.
3.
21.
or
Moses
and
the
Prophets
,
Luke
24.
27.
&
16.
29.
or
in
the
Scriptures
of
the
Prophets
,
Rom.
16.
26.
or
the
Prophets
alone
,
Luke
1.
70.
&
24.
25
,
27.
Rom.
1.
2.
Heb.
1.
1.
the
name
Prophet
being
taken
as
it
is
given
to
every
holy
writer
.
The
Jewes
,
and
the
Ancient
reckon
22
[
*
](A47629-e17230-b)
*
Joseph
.
contra
Appion
l.
1.
Euseb.
l.
3.
c.
10.
Some
of
the
Jewes
reckon
24.
See
Sextus
Senensis
his
Biblieth
l.
1.
sect.
2.
Some
27.
Bookes
in
the
old
Testament
,
according
to
the
number
of
the
Letters
of
the
Alphabet
,
for
memory
sake
,
Ruth
being
joyned
with
the
Booke
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
bookes
of
both
Testaments
are
66.
39
of
the
old
,
and
27
of
the
new
Testament
.
Some
would
have
Hugo
Cardinall
to
be
the
first
Authour
of
that
division
of
the
Bible
into
Chapters
,
Robert
Stephen
;
[
a
](A47629-e17370-b)
a
Henric
:
Steph.
Lect.
in
Cancordant
.
Graec.
N.
T.
Grotius
de
Iure
Belli
.
l.
1.
c.
2.
Rive●us
,
Isag.
ad
Script
.
sac
.
c.
29.
holpen
by
no
Booke
,
Greeke
or
Latine
.
Vide
Croii
observat.
in
novum
Testam
.
c.
7.
This
arithmeticall
distinction
of
Chapters
which
we
have
in
our
Bibles
was
not
from
the
first
authours
.
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
](A47629-e17400-b)
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
helpes
the
reader
,
but
it
sometimes
obscures
the
sense
.
Dr
Raynolds
gives
this
counsell
to
young
Students
in
the
study
of
Divinity
,
that
they
first
take
their
greatest
travell
with
the
helpe
of
some
learned
interpreter
in
understanding
St
Johns
Gospell
,
and
the
Epistle
to
the
Romans
,
the
sum
of
the
new
Testament
,
Esay
the
Prophet
and
the
Psalmes
of
David
,
the
summe
of
the
old
,
and
in
the
rest
they
shall
doe
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
Bookes
of
the
old
Testament
are
:
1.
Legall
.
2.
Historicall
.
3.
Poeticall
.
4.
Propheticall
.
1.
Legall
(
which
the
Hebrews
call
from
the
chiefe
part
Torah
Deut.
31.
9.
&
33.
4.
the
Grecians
from
the
number
Pentateuch
)
the
five
Bookes
of
Moses
:
Genesis
,
Exodus
,
Leviticus
,
Numbers
,
Deuteronomy
;
all
written
by
Moses
,
(
as
it
is
commonly
agreed
)
except
the
last
Chapter
in
the
end
of
Deuteronomy
,
concerning
his
death
,
written
by
Joshua
.
In
which
five
Bookes
are
described
the
things
done
in
the
Church
from
the
beginning
of
the
world
to
the
death
of
Moses
.
l.
1.
exercit
.
evang.
c.
22.
Anciently
it
was
not
the
custome
of
holy
writers
to
adde
Titles
to
what
they
had
written
,
but
either
left
their
workes
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
historicall
bookes
of
the
new
Testament
,
as
Matthew
,
Marke
Luke
,
John
.
With
the
Hebrews
the
Titles
of
bookes
are
taken
sometimes
from
the
subject
matter
or
argument
,
Judges
,
Ruth
,
Kings
,
Proverbs
,
and
others
of
that
kinde
;
sometimes
from
the
Authors
or
amanuenses
rather
,
as
in
the
bookes
of
Joshua
and
the
Prophets
;
sometimes
from
the
initiall
words
with
which
the
bookes
begin
,
which
Jerome
followes
.
The
Bookes
of
Moses
are
denominated
from
the
initiall
words
.
-
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1.
in
principie
.
i.
e.
[
*
](A47629-e17830-b)
*
Nomina
h●rum
quinque
librorum
ab
Hebraeis
sumuntur
de
primis
verbis
librorum
,
Graeci
&
Latini
denominant
hos
libros
à
materia
dequa
agitur
in
principl●
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
againe
into
[
a
](A47629-e17970-b)
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
Latine
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
,
Sixtus
Senensis
.
and
containes
a
History
of
2368
yeeres
from
the
creation
of
the
world
,
to
the
death
of
Joseph
.
The
best
Expositors
of
this
booke
are
Mercer
,
River
,
Pareus
,
Caelvin
,
Peter
Martyr
on
40
Chapters
,
Willet
,
Ainsworth
.
Origen
upon
the
Canticles
,
and
Jerome
[
*
](A47629-e18230-b)
*
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
Hebrewes
forbad
those
that
had
not
attained
to
the
age
of
the
Priesthood
,
and
judgement
,
viz.
30
yeeres
,
to
reade
in
three
bookes
,
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
Authour
,
are
easily
through
youthfull
affection
elsewhere
drawne
and
wrested
.
This
booke
of
Genesis
is
not
onely
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
chiefe
parts
of
it
.
2
Exodus
)
The
second
booke
of
Moses
is
called
in
Hebrew
Shemoth
,
in
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
word
the
Latines
have
retained
.
It
consists
of
40
Chapters
,
and
containes
a
History
(
say
Junius
and
Tremelius
)
of
142
yeeres
,
The
best
Expositors
of
it
are
Rivet
,
Willet
,
Calvin
,
Ainsworth
.
3
Leviticus
)
in
Hebrew
Vaiicra
,
The
best
Expositors
of
it
are
Calvin
,
Ainswarth
,
and
Willet
.
4
Numbers
)
in
Hebrew
Vaie
dabber
,
in
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Latine
Numeri
,
in
English
Numbers
,
because
it
begins
with
declaring
the
number
of
the
people
,
and
because
many
numberings
are
reckoned
up
in
this
booke
.
It
containes
a
History
of
38
yeeres
,
and
consists
of
36
Chapters
.
The
best
Expositors
of
it
are
Calvin
,
Attersoll
,
Ainsworth
.
5
Deuteronomy
)
in
Hebrew
Haddebarim
,
from
the
first
words
,
in
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Latine
retaines
,
because
it
containes
a
second
repetition
of
many
necessary
points
of
the
Law
.
It
consists
of
34
Chapters
,
and
containes
a
history
of
the
two
last
moneths
of
the
yeere
.
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
Historicall
.
Nebii●n
R●shonim
,
the
Books
of
the
former
P●●phets
,
as
Joshua
,
Judges
,
Samuel
,
Kings
.
The
third
Nebiius
Acharouim
,
later
Prophets
,
Esay
,
Jeremy
,
Ezekiel
.
And
the
lesser
being
12.
but
one
booke
.
A
Sepher
Ketubim
the
Hagiographall
bookes
.
-
1.
Before
the
Captivity
,
Joshua
,
Judges
,
Ruth
,
Samuel
,
Kings
.
-
2
After
the
Captivity
,
both
the
Chronicles
Ezra
,
Nehemiah
.
The
sixth
Booke
in
the
old
Testament
is
called
Joshua
,
because
it
containes
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
containes
a
History
of
18
yeeres
,
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
booke
is
called
Shophetim
,
Matth.
2
ult.
Vide
Bezam
Bucer
.
&
Calvin
.
in
loc.
Judges
,
because
it
containes
things
done
under
the
government
of
the
12
Judges
.
There
is
nothing
certaine
of
the
authour
of
this
Booke
,
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
[
*
](A47629-e19070-b)
*
Petrus
Martyr
in
praefat.
com
.
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
containes
a
History
of
299
yeeres
,
say
some
;
of
300
at
least
,
saith
Spanhemius
.
The
best
Expositors
of
it
are
Peter
Martyr
,
Drusius
,
Lavater
,
Serrarius
.
The
eighth
is
Ruth
,
the
authour
of
which
booke
is
unknowne
;
many
thinke
it
was
written
by
Samuel
,
who
added
this
as
a
part
or
conclusion
of
the
booke
of
Judges
.
It
consists
of
foure
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
bookes
of
Samuel
,
[
*
](A47629-e19210-b)
*
The
Authors
of
these
Books
of
Samuel
,
are
thought
to
be
Samuel
,
Nathan
,
and
Gad
1
Samuel
of
the
first
Booke
to
the
25
Chapter
,
where
his
death
is
reheased
,
Nathan
and
Gad
continued
it
.
1
▪
Chron.
29.
29.
which
containe
in
them
an
History
of
120
y●eres
.
The
first
beginning
an
History
of
80
yeeres
,
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
Booke
is
a
History
of
40
yeeres
,
even
from
the
death
of
Saul
to
the
end
of
Davids
Kingdome
,
and
consists
of
24
Chapters
.
These
two
Bookes
in
the
Originall
have
two
severall
Titles
:
[
a
](A47629-e19320-b)
a
They
are
called
the
first
and
second
of
Kings
by
the
Greeks
and
Latines
.
They
containe
a
large
History
of
things
done
by
Kings
,
the
History
of
Samuel
being
praeposed
.
The
ordinary
glosse
saith
,
he
wrote
a
good
part
of
the
first
Booke
.
Scriptor
h●rum
librorum
quatuor
Hebraeorum
eruditissimis
creditur
esse
Jeremias
.
Sermonis
forma
non
discrepat
,
Eum
credibile
est
usum
commentariis
illis
Nathanis
&
Gadis
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
Bookes
,
and
in
opposition
to
that
of
Judges
;
for
as
in
that
Story
the
Regiment
of
Judges
was
described
in
one
Booke
,
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
principall
subject
of
the
first
part
thereof
.
2.
Because
it
continueth
the
narration
so
farre
,
till
the
infallible
truth
of
Samuels
principall
Prophesie
(
which
seemed
to
remaine
in
great
doubtfulnesse
,
at
least
when
he
ended
his
daies
)
was
fully
accomplished
in
establishing
the
Kingdome
upon
the
person
and
family
of
David
the
sonne
of
Jesse
.
The
best
Expositors
of
both
the
Samuels
,
are
Peter
Martyr
,
Drusius
;
Willet
also
hath
expounded
them
,
but
not
so
well
as
he
hath
other
Bookes
of
Scripture
.
The
tenth
is
the
two
Bookes
of
the
Kings
,
in
Hebrew
Melachim
,
The
best
Expositors
of
both
the
Kings
are
Peter
Martyr
,
and
Gaspar
Sanctius
.
The
eleventh
Booke
is
the
two
Bookes
of
Chronicles
,
which
is
called
Dibrei
Hajamim
,
rendred
it
,
the
bookes
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
Greekes
and
Latines
divide
it
into
two
;
with
the
Greekes
it
is
called
liber
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
q.
d.
praetermissorum
,
because
he
summarily
explaines
somethings
either
omitted
,
or
not
fully
described
in
the
Pentateuch
,
the
bookes
of
Joshua
,
Judges
,
Samuel
,
and
the
Kings
.
Of
the
Latines
liber
Chronicorum
,
q.
d.
Chronologicum
;
which
appellation
Luther
retaines
in
the
Dutch
version
of
the
Bible
.
There
is
nothing
certaine
of
the
authour
of
these
Bookes
,
though
Esdras
be
thought
to
be
the
authour
.
The
first
Booke
consists
of
29
Chapters
,
and
containes
a
History
of
2985
yeeres
,
viz.
from
the
creation
of
the
world
even
to
the
Kingdome
of
Salomon
.
The
second
consists
of
32
Chapters
,
and
describes
a
History
from
the
beginning
of
the
Kingdome
of
Salomon
,
even
to
the
returne
out
of
the
captivity
of
Babylon
.
The
best
Expositor
on
both
the
Chronicles
is
Lavater
.
Twelfthly
,
Ezra
was
so
called
from
the
Authour
,
which
was
a
Scribe
,
most
skild
in
the
law
of
God
,
as
appeares
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
Booke
of
Ezra
,
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
containes
the
re-edifying
of
the
City
of
Jerusalem
,
caused
by
Nehemiah
.
It
consists
of
13
Chapters
,
and
containes
a
Hi●tory
of
55
yeeres
,
viz.
from
the
20
yeere
of
Artaxerxes
to
the
Kingdome
of
the
last
Darius
.
The
best
Expositors
of
it
are
Wolphius
and
Pilkinton
.
The
next
Booke
is
Esther
,
called
in
Hebrew
the
Volume
of
Esther
.
Moses
Camius
saith
it
was
written
by
the
men
of
the
great
Synagogue
.
Philo
Judaeus
saith
,
Joachim
a
Priest
of
the
Hebrewes
,
sonne
of
the
hight
Priest
,
was
the
composer
of
it
,
and
that
he
did
it
at
the
intreaty
of
Mordecai
the
Jew
.
It
consists
of
ten
Chapters
,
and
containes
a
History
of
10
,
or
(
as
others
will
)
of
20
[
*
](A47629-e20210-b)
*
Martinius
.
yeeres
,
concerning
the
preservation
of
the
Church
of
the
Jewes
in
Persia
by
Hester
.
Drusius
,
Serrarius
and
Merlin
have
done
well
on
this
Booke
.
3.
Poeticall
.
Job
,
Psalmes
,
Proverbs
,
Ecclesiastes
,
Canticles
;
to
which
some
adde
the
Lamentations
.
Those
parts
of
Scripture
wich
set
forth
strongest
affections
,
are
composed
in
verse
:
as
those
holy
flames
of
Spirituall
love
betweene
Christ
and
his
Spouse
in
the
Canticles
of
Salomon
.
The
triumphant
joy
of
Deborah
,
after
deliverance
from
Sisera's
Army
:
I
b
,
whose
subj●ct
is
sorrow
,
hath
a
composure
answerable
to
the
matter
.
Pa●lion
hath
most
scope
in
Verse
,
and
is
freest
when
tied
up
in
numbers
.
Job
)
There
is
great
varieiy
of
judgement
about
the
Authour
and
Penman
of
this
Booke
;
Moses
;
Hugo
Cardinall
,
Suidas
,
and
Pineda
conceive
that
Job
himselfe
was
the
authour
of
this
book
,
and
it
is
thus
proved
,
because
when
any
Booke
is
inscribed
by
the
name
of
any
person
,
and
there
appeares
no
urgent
reason
,
wherefor
it
could
not
be
written
by
him
,
such
a
person
is
to
be
thought
the
authour
,
and
not
the
matter
of
the
Booke
,
as
is
manifest
in
the
Booke
of
Joshua
and
those
of
the
greater
and
lesser
Prophets
▪
The
Ap●stle
,
1
Cor.
3.
19.
proves
it
to
be
of
divine
authority
.
The
Arabicall
speeches
with
which
it
abounds
,
note
that
it
was
written
by
some
man
living
neere
Arabia
,
as
Job
did
Neither
doth
it
hinder
,
that
Job
[
*
](A47629-e20570-b)
*
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.
speakes
of
himselfe
in
the
third
person
,
for
Canonicall
writers
are
wont
to
doe
this
out
of
modesty
,
Num.
12.
3.
John
21.
24.
It
is
conceived
to
be
the
first
piece
of
Scripture
that
was
written
,
if
Moses
wrote
it
,
it
is
probable
that
he
wrote
it
before
the
deliverance
of
the
people
of
Israel
out
of
Aegypt
,
while
he
was
in
Midian
.
The
maine
and
principall
subject
of
this
booke
is
contained
in
34
Psal
19.
Many
are
the
afflictions
of
the
righteous
,
but
the
Lord
delivereth
him
out
of
all
.
We
may
divide
the
Booke
into
three
parts
,
and
so
it
sets
forth
:
1.
Jobs
happy
condition
,
both
in
regard
of
externals
,
and
internals
,
in
the
first
five
verses
.
2.
Jobs
fall
,
his
calamity
,
from
that
to
the
seventh
verse
of
the
42
Chapter
.
3.
Jobs
restitution
,
or
restoring
,
from
thence
to
the
end
.
Beza
,
Mercer
,
and
Pineda
,
have
well
expounded
it
.
The
Psalmes
are
called
in
the
Hebrew
Sepher
Tehillim
,
They
are
in
all
150
,
in
Greeke
151.
Austin
and
Chrysostome
ascribe
them
all
to
David
as
the
Authour
,
so
doe
Theophylact
,
Ludo
vicus
de
Tena
.
Some
thinke
that
after
the
Captivity
Esdras
collected
these
Psalmes
,
dispersed
here
and
there
,
into
one
Volume
.
There
are
ten
Authors
whose
names
are
put
in
the
Titles
of
the
Psalmes
,
viz.
David
,
Salomon
,
Moses
,
Asaph
,
Etham
,
Eman
,
Jeduthun
,
and
the
three
sonnes
of
Corah
.
Odae
istae
Davidis
dicuntur
,
quod
is
multas
veteres
collegerit
,
multas
ipse
Psallendi
sciens
,
The
Hebrewes
divide
the
Psames
into
five
Bookes
or
parts
.
The
first
Booke
hath
the
first
41
Psalmes
;
the
second
31
,
from
42
to
73
;
the
third
17
,
from
73
to
90
;
the
fourth
17
,
from
90
even
to
107
;
the
fifth
43
,
from
the
107
to
150.
Vide
Genebr
.
in
Psal.
1.
v.
a.
1.
Tituli
sunt
Psalmoeum
claves
,
the
Titles
are
Keys
as
it
were
of
the
Psalmes
,
saith
Jerome
.
The
best
Expositors
on
the
Psalmes
are
Musculus
,
Mollerus
,
Muis
,
Calvin
.
The
Scripture
is
the
choicest
booke
;
the
Psalmes
the
choycest
piece
of
Scripture
,
and
the
119
Psalme
the
choicest
part
of
the
Psalmes
.
Among
176
verses
in
that
Psalme
there
are
scarce
foure
or
five
at
most
wherein
there
is
not
some
commendation
of
the
word
.
Proverbs
)
The
booke
of
Proverbs
is
compared
to
a
great
heape
of
Gold
rings
,
rich
and
orient
severally
,
and
every
one
shining
with
a
distinst
[
*
](A47629-e21000-b)
*
Mr.
Bolton
on
Prov.
18
14.
Sententiae
,
verba
,
sive
dicta
graviter
&
paueis
concinnata
,
quae
in
omnium
anim●
haerere
,
&
inore
versari
debent
,
denique
speculum
esse
totius
vitae
&
administrationis
nostrae
.
Junius
.
What
speciall
pretogatives
this
Book
hath
above
the
rest
of
Canonicall
Bookes
,
see
M
Cawdrey
on
Prov.
29.
8.
sence
by
it selfe
:
but
other
contexts
of
holy
Writ
,
to
Gold
chaines
,
so
enterwoven
and
linked
together
;
that
they
must
be
illightned
and
receive
mutuall
illustration
one
from
another
.
It
consists
of
31
Chapters
;
it
was
written
by
Saomon
;
saith
Austin
,
17
Ch.
of
his
20
booke
de
oivitate
Dei
;
and
Josephus
in
the
8th
Booke
and
2d
Chapter
of
his
Jewish
Antiquities
;
and
it
is
proved
,
1
Kings
432.
though
there
indeed
it
is
said
onely
,
he
spake
them
,
yet
it
is
likely
also
he
wrote
them
.
Prov.
1.
1.
they
are
called
the
Proverbs
of
Salomon
.
It
is
a
Treatise
of
Christian
manners
,
touching
piety
toward
God
,
and
justice
toward
our
neighbours
.
The
best
Expositors
on
it
,
are
Mercer
,
Cartwright
,
Dod
,
Lavater
.
Graece
dieitur
hic
liber
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nimirum
Hebraeum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
proprie
comparationem
significat
,
&
quia
ex
comparationibus
curtatis
plerumque
fiebaut
Proverbia
,
inde
coepit
sumi
in
significatione
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Grotius
.
Ecclesiastes
)
in
Hebrew
[
*
](A47629-e21230-b)
*
Quòd
in
eum
librum
collectae
sunt
omnes
lcientiae
:
vet
quòd
sapientia
Sal●nonis
hic
homines
congreget
ad
ipsam
audendiam
.
M●rtinius
.
The
Proverb
were
Salomons
Ethicks
.
Ecclesiastes
his
Physicks
.
Canticles
his
Met●physicks
.
Proverb●a
Scripta
sunt
potissimum
pro
atate
juvenil●
,
Ecclesiastes
pro
virili
,
Conticum
pro
sen●li
.
Coheleth
,
the
feminine
hath
respect
either
to
wisdome
or
to
the
soule
,
the
nobler
part
.
The
Authour
of
this
booke
was
Salomon
,
who
either
at
his
Table
,
or
in
his
familiar
conference
propounded
these
doctrines
to
his
Courtiers
,
as
may
be
collected
out
of
1
Kings
10.
8.
Many
of
the
Hebrews
say
,
that
this
Booke
was
written
by
Salomon
to
testifie
his
repentance
of
his
ill
led
life
.
It
consists
of
twelve
Chapters
.
The
summe
and
scope
of
the
whole
Booke
is
explained
in
the
last
Chapter
,
viz
that
all
things
in
the
world
are
vaine
;
therefore
that
nothing
is
more
profitable
and
necessary
then
to
feare
God
and
keepe
his
Commandements
.
The
principall
parts
of
it
are
two
:
The
first
concerning
the
vanity
of
humane
matters
and
studies
in
the
world
,
the
latter
of
the
stability
and
profit
of
godlinesse
and
the
feare
of
God
.
The
best
Expositors
on
it
are
Mercer
,
Cartwright
,
Mr
Pemble
,
Granger
.
Canticles
are
called
in
Hebrew
Shirha
Shirim
,
by
the
Latines
Cantica
[
*
](A47629-e21410-b)
*
Id
est
,
summum
&
praestantiss●mum
vide
Gen.
9.
25.
Est
autem
haec
generalis
totius
libri
inscriptio
,
libri
argumentum
scriptorem
que
expenens
.
Argumenium
est
epithalamium
excell
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
.
Salomon
was
the
Authour
of
it
,
1
Kings
4.
32.
Many
of
the
Ancients
refer
it
to
the
spiritual
marriage
betweene
Christ
and
the
Church
,
or
every
faithfull
soule
.
It
consists
of
eight
Chapters
,
and
perpetuall
Dialogues
.
The
Jewes
had
this
Book
in
such
reverence
and
account
,
that
before
thirty
yeeres
of
age
none
would
study
it
.
The
best
Expositors
are
Mercer
,
Brightman
,
Ainsworth
,
Dr
Gouge
.
This
Booke
which
treats
of
that
Spirituall
and
Heavenly
fellowship
the
sanctified
soule
hath
with
Christ
,
cannot
be
throughly
understood
in
the
true
life
of
it
,
but
by
those
that
are
Sanctified
.
4.
Propheticall
.
-
The
-
Greater
Prophets
4.
-
Lesser
Prophets
12.
-
Esay
,
Jeremy
,
Ezechiel
,
Daniel
.
-
Hosea
,
Joel
,
Amos
,
Obadiah
,
Jonah
,
-
Micah
,
Nahum
Habbakuk
,
Zephany
-
Haggai
,
Zachary
Malachy
.
Grotius
orders
them
thus
:
Hosea
,
Joel
,
Amos
,
Obadiah
Jona
,
Esay
,
Micha
,
Nahum
,
Habbacuc
,
Zephany
,
Daniel
,
Jeremy
,
Ezechiel
,
Haggai
,
Zachary
,
Malachy
.
They
are
called
Propheticall
Bookes
,
because
they
were
written
by
Prophets
,
by
Gods
Commandement
;
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
Antient
then
all
the
rest
;
for
some
say
that
Jonah
[
*
](A47629-e21710-b)
*
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
Hoasts
.
and
Amos
were
before
him
in
time
,
others
that
Hosea
was
before
him
,
for
Isays
beginning
was
in
the
dayes
of
Vzziah
.
Now
Hosea
was
in
the
dayes
of
Jerobeam
,
and
Jeroboam
was
before
Vzziah
.
This
Master
Burrouhs
saith
is
one
reason
,
why
though
he
intends
to
goe
over
the
whole
propheticall
Bookes
,
yet
he
rather
pitcheth
upon
Hosea
first
,
because
indeed
he
was
the
first
Prophet
,
but
Isay
[
a
](A47629-e21850-b)
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
Propheticall
Oracles
which
he
explaines
,
and
because
his
prophesie
is
longer
then
all
the
rest
.
He
is
eloquent
in
his
speech
,
being
a
Noble
man
therefore
the
translation
can
hardly
expresse
his
elegancie
.
He
brings
so
many
and
such
evident
Testimonies
of
the
coming
,
incarnation
,
miracles
,
preaching
,
life
,
passion
,
death
and
resurrection
of
Christ
,
that
he
seemes
rather
to
write
a
History
of
things
past
,
then
to
prophesie
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
publikely
,
and
expound
in
the
Synagogue
of
his
own
Country
;
and
in
the
new
Testament
,
he
is
oftner
cited
,
then
all
the
rest
of
the
Prophets
.
He
began
to
Prophesie
in
the
yeare
3160
seven
hundred
yeares
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
foure
Kings
of
Judath
,
viz.
Vzziah
,
Jathan
,
Achaz
,
and
Hezehiab
;
The
Hebrewes
say
he
was
of
the
Bloud
Royall
,
and
that
he
was
sawed
to
death
with
a
woodden
Saw
by
Manasseth
,
an
Idolatrous
King
,
after
he
taught
60
yeares
.
His
Prophesie
consists
of
66
Chapters
.
The
best
Expositors
of
it
are
Calvin
,
Scultetus
,
Forerius
,
M●llerus
.
Jeremie
,
)
the
reject
of
the
Lord
,
so
he
was
in
regard
of
his
condition
.
This
Booke
was
alwayes
esteemed
as
Canonicall
,
and
written
by
Jeremie
.
He
prophesied
under
Josiah
,
Jehoahaz
,
Joachim
,
and
Zedekiah
.
His
prophesie
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.
yeares
,
and
afterward
4.
yeares
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
containes
sad
and
mourning
complaints
of
the
State
of
the
Common-wealth
of
Israel
,
into
which
it
fell
after
the
death
of
Josiah
;
it
consists
of
five
Chapters
.
The
best
expositors
of
it
are
P.
Martyr
,
Vdall
.
Ezechiel
)
[
b
](A47629-e22250-b)
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
Prophesie
is
full
of
Majesty
,
obscurity
,
and
difficulty
.
Calvin
spent
his
last
breath
on
this
Prophet
.
Daniel
)
[
*
](A47629-e22380-b)
*
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
prophesie
after
the
Captivity
,
Chap.
1.
21.
and
10.
1.
while
the
visions
are
generall
,
and
not
dangerous
to
the
Jewes
,
Daniel
writeth
in
the
Syriacke
tongue
generall
over
the
East
,
from
Chap.
1.
v.
4.
to
the
8.
Chapter
.
But
when
the
oppressors
are
named
,
Medes
and
the
Jewes
plainly
described
to
be
the
people
,
whom
God
defendeth
,
then
in
the
8.
Chapter
,
and
all
after
he
writeth
in
Hebrew
,
and
hath
a
Commandement
to
keepe
close
to
the
plaine
exposition
in
Chapter
12.
4.
Some
reckon
Daniel
among
the
Prophets
,
but
the
Jewes
place
it
among
the
Hagiographa
.
It
consists
of
12.
Chapters
,
the
six
first
of
which
containe
matters
Historicall
,
the
six
last
Propheticall
.
The
best
Expositors
of
it
are
Polanus
,
Junius
,
Willet
,
Broughton
,
Huit
.
The
Latines
give
the
first
place
to
the
greater
Prophets
,
the
Greekes
to
the
lesser
,
because
there
are
many
among
them
,
very
Antient.
Gratius
.
The
12.
lesser
Prophets
are
so
called
,
because
their
writings
are
briefer
then
the
foure
first
greater
;
the
Hebrewes
have
them
all
in
one
Booke
;
the
later
Prophets
spake
more
plainly
,
precisely
,
and
distinctly
,
touching
the
coming
of
the
Messiah
,
then
the
former
.
Daneus
,
Gualter
,
Ribera
,
Tarnovius
,
and
Drusius
have
done
best
on
all
the
small
Prophets
;
Mercer
,
and
Livelie
have
done
well
on
the
five
first
of
them
.
The
Hebrewes
thus
place
them
.
Hosea
,
Amos
,
Micha
,
Joel
,
Obadiah
,
Jonah
,
Nahum
,
Habakkuk
,
Zephanie
,
Haggai
,
Zecharie
,
Malachi
.
Hosea
)
[
*
](A47629-e22620-b)
*
In
the
order
of
the
12.
Prophets
all
give
the
chiefe
place
to
Hosea
,
he
Hebrewes
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
Prophesie
although
it
consist
of
more
Chapters
then
Daniel
,
yet
the
other
is
more
prolixe
.
Hosheang
noteth
Salvator
Saviour
,
he
is
therefore
so
called
,
because
he
published
Salvation
to
the
house
of
Judah
,
and
spake
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
foure
Kings
of
Judah
,
Vzziah
,
Iothan
,
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
Kingdome
of
Israel
:
It
consists
of
14
Chapters
.
The
best
Expositors
of
it
are
Zanchius
,
Tremelius
,
Pareus
,
Rivet
,
&
Livelie
.
Diu
vixi
Osee
,
&
Prophetam
egit
,
●ut
volunt
Hebraei
,
per
annos
90
ita
multos
habuit
Prophetas
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ut
Isaiam
Ioelem
,
Amosum
,
Abdiam
,
Iouam
,
Michaeam
,
ut
notat
Hieronymus
.
Joel
,
he
prophesied
in
the
time
of
Hezeohia
.
it
consists
of
three
Chapters
,
which
containe
partly
exhortation
to
repentance
;
and
partly
comfort
to
the
penitent
.
Daneus
,
Pareus
,
Amos
)
Of
a
Shepheard
he
was
made
a
Prophet
,
1
Chap.
1.
v.
and
7.
14.
He
was
contemporary
to
Isay
,
and
Hosea
.
He
prophesied
to
the
Kingdome
of
Israel
or
the
ten
Tribes
,
1.
1.
and
3.
1.
and
4.
1.
and
5.
1.
He
utters
a
few
things
concerning
the
Kingdome
of
Judah
,
2.
4.
and
6.
1.
It
consists
of
nine
Chapters
,
Daneus
,
Pareus
,
Livelie
,
and
Drusius
are
the
best
Interpreters
of
it
;
Doctor
Benfield
hath
done
well
on
two
Chapters
.
Obadiah
[
*
](A47629-e23170-b)
*
Gnabadeiah
servus
dei
,
a
Minister
of
God
.
Jeremie
49
Chapter
and
Ezek
25.
tooke
many
things
out
of
this
prophesie
.
)
He
was
almost
contemporary
to
Jeremy
.
It
is
but
one
Chapter
.
Doctor
Rainolds
hath
well
expounded
this
prophesie
.
The
destruction
of
the
Enemies
of
the
Church
is
handled
in
the
16.
first
verses
,
the
Salvation
thereof
by
the
Ministery
of
Pastors
in
the
five
last
.
Jonah
[
a
](A47629-e23250-b)
a
Columba
,
quomodo
dictus
videtur
a
mansuetudine
&
facilitate
morum
.
Jonas
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
Hebrewes
that
he
was
contemporary
with
Hosea
and
Amos.
It
consists
of
foure
Chapters
.
Abbots
,
and
King
have
both
commented
well
in
English
on
this
prophesie
.
Micah
)
Humiliatus
sic
dictus
Propheta
ab
insigni
&
miranda
humilitate
.
He
prophesied
in
the
times
of
Iotham
,
Achaz
,
and
Hezechiah
Kings
of
Judah
,
as
appeares
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
Christs
Birth
5.
Chap.
2.
v.
It
consists
of
7.
Chapters
.
Daneus
and
Chythrae●s
have
done
well
on
it
.
Nahum
[
b
](A47629-e23430-b)
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
yeares
after
Jonah
.
It
consists
of
three
Chapters
,
which
containe
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
bookes
were
Anciently
placed
,
and
the
things
themselves
which
are
contained
in
their
writings
doe
intimate
as
much
.
Grotius
.
Habacue
,
Luctator
.
It
is
probable
that
he
lived
about
Jeremies
time
,
or
a
little
before
.
It
consists
of
three
Chapters
.
Grineus
and
Daneus
,
have
done
well
on
him
.
Zephanie
[
*
](A47629-e23600-b)
*
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
Kingdome
of
Judah
.
It
consists
of
three
Chapters
.
Daneus
hath
done
well
on
this
prophesie
.
Haggai
[
a
](A47629-e23670-b)
a
He
excites
and
earnestly
exhor●s
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
prophesie
after
the
Babylonish
captivity
in
the
second
yeare
of
Darius
,
King
of
Persia
,
Esd.
5.
1.
Hag.
1.
1.
Grineus
and
Daneus
have
done
well
on
this
.
Zacharie
[
*
](A47629-e23750-b)
*
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
moneths
;
he
handleth
the
same
subject
;
it
consists
of
14.
Chapters
.
His
Booke
is
more
large
,
and
obscure
then
any
of
the
12.
Prophets
;
Daneus
hath
done
well
on
the
whole
and
Master
Pemble
.
on
9.
Chapters
.
Malachie
)
Nuncius
seu
Angelus
meus
Mal.
4.
4.
5.
He
was
the
last
Prophet
of
the
old
Testament
.
See
Grotius
of
him
.
Tertull.
cals
him
the
limit
&
land-marke
of
both
Testaments
,
limes
inter
vetus
&
novum
Testamentum
.
It
consists
of
foure
Chapters
,
Daneus
,
and
Polanus
,
and
Stocke
have
commented
well
on
this
Book
.
So
much
concerning
the
severall
Books
of
the
old
Testament
CHAP.
IV.
THe
new
Canon
is
that
which
the
Christian
Church
hath
had
written
in
Greek
,
from
the
time
of
Christ
and
his
Apostles
,
and
it
summarily
containes
the
word
published
by
Christ
,
and
his
righteous
acts
.
The
History
of
which
is
in
the
foure
Bookes
of
the
Evangelists
,
the
examples
in
the
Acts
of
the
Apostles
,
the
exposition
in
the
21.
Epistles
,
and
lastly
the
prophesie
in
the
Revelation
.
All
the
Bookes
of
the
new
Testament
,
were
written
in
Greeke
[
a
](A47629-e23930-b)
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.
[
☞
](A47629-e23940-b)
vide
Salmasium
de
Hellenistica
.
for
divers
reasons
.
First
,
because
that
tongue
in
the
time
of
Chist
and
his
Apostles
was
the
most
excellent
of
all
,
among
the
Languages
of
the
Gentiles
.
Secondly
,
because
it
was
then
most
Common
,
as
Latine
is
now
.
Tullie
shewes
orat
[
*
](A47629-e23990-b)
*
Walterus
in
officina
Biblica
.
Graeca
leguntur
in
ominibus
ferè
gentibus
,
Latina
suis
finibus
exiguis
sauè
continentur
.
pro
Archia
poeta
,
how
farre
the
Greeke
Tongue
spread
.
Thirdly
,
because
in
this
tongue
all
the
Philosophie
,
and
Sciences
of
the
Gentiles
were
written
.
The
Greeke
tongue
by
the
writing
of
Philosophers
,
Orators
,
Historians
and
Poets
,
was
fraught
with
the
best
learning
,
which
Heathenisme
afforded
.
It
came
to
passe
by
the
singular
providence
of
God
,
that
this
Testament
was
written
in
one
tongue
onely
;
for
what
Nation
else
would
have
yeelded
to
another
,
that
the
Scriptures
in
their
tongue
were
authentique
,
and
so
the
seeds
of
debate
might
have
beene
sowne
amonst
them
.
All
almost
agree
in
this
,
Matthew
,
Marke
,
and
the
Epistle
to
the
Hebrewes
,
many
affirm
that
the
Gospell
of
Matthew
,
was
written
by
Matthew
in
Hebrew
or
rather
in
Syriacke
,
the
Language
used
by
Hebrewes
in
the
time
of
Christ
and
his
Apostles
;
that
the
Epi●●le
to
the
Hebrews
was
written
in
Hebrew
,
&
Mark
in
Latin
.
It
is
certaine
,
that
the
Primitive
Church
from
the
first
times
,
used
the
Gospell
of
Matthew
written
in
Greeke
[
*
](A47629-e24120-b)
*
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
,
●osterior
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
authenticall
.
If
any
one
say
that
the
Latine
Edition
of
Marke
,
in
the
vulgar
is
not
a
version
,
but
the
first
Copie
,
he
may
easily
be
refuted
from
the
uniforme
stile
in
it
with
other
Latine
Gospels
,
and
it
will
appeare
to
any
Reader
,
that
the
Gospell
of
Marke
,
which
the
Roman
Church
useth
,
is
later
then
the
Greeke
,
and
that
the
Latine
was
made
from
it
.
For
the
Epistle
to
the
Hebrewes
,
though
many
among
the
Antient
,
thought
it
was
written
in
Hebrew
,
yet
all
agree
that
the
Greek
Edition
was
in
use
thence
from
the
first
times
of
the
Church
.
Glassias
saith
Matthew
wrote
his
Gospell
first
in
Greek
,
for
his
stile
agrees
with
Marke
.
Writers
acknowledge
that
there
is
an
Ancient
Hebrew
Copie
of
Matthew
,
but
upon
good
ground
deny
that
it
is
the
originall
truth
,
for
besides
that
by
;
received
Tradition
,
it
is
held
otherwise
,
Matth.
1.
23.
and
other
such
like
places
doe
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
Gospell
of
Matthew
and
the
Epistle
to
the
Hebrewes
was
written
in
Hebrew
;
yet
(
saith
he
)
it
is
very
uncertaine
,
and
so
propius
falso
.
I
thinke
(
saith
Rivet
[
a
](A47629-e24300-b)
a
In
Exod.
24.
v.
8.
)
that
the
Epistle
to
the
Hebrewes
was
written
in
Greeke
,
a
tongue
then
most
common
,
and
which
was
used
by
many
Hebrewes
,
which
were
called
Hellenists
.
That
Marke
[
*
](A47629-e24330-b)
*
Sixtus
Senensis
saith
Expr●sly
that
Marke
wrote
in
Greeke
Bibl.
Sanct.
l.
1.
should
be
written
in
Latine
originally
is
improbable
;
many
of
the
reasons
alleaged
to
prove
that
Matthew
was
not
written
in
Hebrew
are
of
force
here
also
;
the
Jewes
at
that
time
of
the
writing
of
the
new
Testament
did
speake
Syriacke
[
d
](A47629-e24380-b)
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
.
Nam
&
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
mixt
consisting
of
Hebrew
,
and
Chaldee
;
therefore
(
saith
Whitaker
)
it
is
more
probable
that
Matthew
,
and
he
which
wrote
the
Epistle
to
the
Hebrewes
wrote
in
Greek
,
because
the
Greeke
tongue
was
not
unknowne
to
the
Jewes
,
which
were
Hellenists
Act.
6.
1.
and
other
Apostles
wrote
in
Greeke
which
wrote
peculiarly
to
the
Jewes
,
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
needfull
that
the
Gospell
should
be
written
by
many
.
First
,
for
the
certainty
.
Secondly
,
for
the
perfection
of
it
.
Amongst
all
the
Evangelists
,
there
is
a
Generall
agreement
,
and
a
speciall
difference
;
they
all
agree
in
the
maine
scope
and
Subject
,
Christ
;
they
differ
in
the
speciall
argument
and
order
.
All
describe
the
life
of
Christ
,
some
more
largely
,
some
more
briefely
,
some
more
loftily
,
some
more
plainely
,
yet
because
all
were
inspired
by
the
same
Spirit
,
they
all
have
equall
authority
.
The
difference
of
Evangelists
in
some
smaller
matters
proveth
their
consent
in
the
greater
to
be
the
voyce
of
truth
;
for
had
they
conspired
all
together
to
have
deceived
the
world
,
they
would
in
all
things
have
more
fully
agreed
.
The
doctrine
of
the
Covenant
of
grace
is
more
plainly
expounded
;
the
will
of
God
,
and
way
to
salvation
more
plentifully
set
down
in
the
new
Testament
,
then
ever
it
was
in
the
daies
of
Moses
or
the
Prophets
;
and
in
these
bookes
of
the
new
Testament
all
things
are
so
established
as
to
continue
to
the
end
,
so
that
we
must
not
looke
for
any
new
revelation
.
All
these
Bookes
we
receive
as
Canonicall
,
because
they
are
divine
for
matter
and
forme
,
divinely
inspired
by
God
,
sanctified
and
given
to
the
Church
for
their
direction
,
written
by
the
Apostles
or
Apostolicall
men
,
sweetly
consenting
with
other
parts
of
holy
Scripture
,
and
with
themselves
;
received
alwaies
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
voyce
first
preached
,
because
it
was
needfull
that
the
doctrine
of
the
Gospell
should
by
their
preaching
,
as
also
by
signes
and
wonders
be
confirmed
against
the
contradictions
and
cavils
of
the
Jewes
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
bookes
are
acknowledged
Canonicall
both
by
us
and
the
Papists
;
so
that
touching
this
matter
there
is
no
controversie
between
us
and
them
.
The
Epistles
[
*
](A47629-e24490-b)
*
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
Jude
,
and
the
Revelation
;
of
which
I
shall
treate
more
when
I
come
to
handle
the
bookes
of
the
new
Testament
particularly
.
The
story
of
the
woman
taken
in
adultery
hath
met
with
very
much
opposition
.
[
*
](A47629-e24630-b)
*
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
bookes
are
false
,
The
subscriptions
[
a
](A47629-e24690-b)
a
Vide
Scultetum
&
Bezam
.
of
the
latter
Epistle
to
Timothy
,
and
also
to
Titus
are
supposititious
;
they
are
neither
found
in
the
Syriacke
nor
in
all
Greeke
copies
,
[
*
](A47629-e24720-b)
*
Timothy
is
expresly
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
yeeres
after
the
Apostles
.
The
Canonicall
Bookes
of
the
new
Testament
are
either
Historicall
,
Doctrinall
,
or
Propheticall
.
1.
Historicall
,
[
*
](A47629-e24800-b)
*
We
call
them
Historicall
in
which
is
contained
an
Historicall
natration
of
things
done
:
for
although
in
them
there
be
many
things
pertaining
to
doctrine
,
yet
the
chiefest
thred
and
scope
of
the
speech
containeth
a
narration
of
an
History
done
,
hence
they
are
called
Historicall
.
containing
matters
of
fact
,
the
history
of
1.
Christ
exhibited
in
the
foure
Evangelists
or
Gospels
,
as
they
are
stiled
by
God
himselfe
,
Marke
1.
1.
Matthew
,
Marke
,
Luke
,
and
John
,
so
called
because
they
containe
a
message
of
joy
and
gladnesse
.
They
all
treate
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
yeeres
after
Christs
ascention
,
so
termed
of
the
principall
subject
of
the
History
,
though
the
acts
of
others
not
Apostles
,
are
there
recorded
.
Dogmaticall
or
Doctrinall
,
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
Gospell
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.
Jewes
.
To
the
Hebrews
.
-
2.
To
particular
persons
,
-
1.
Timothy
.
-
2.
Titus
.
-
3.
Philemon
.
-
2.
JAmes
,
one
.
-
3.
Peter
,
two
.
-
4.
John
,
three
.
-
5.
Jude
,
one
.
3.
Propheticall
,
wherein
under
certaine
resemblances
,
the
state
of
the
Church
of
Christ
till
the
end
of
the
wolrd
,
from
the
time
of
John
the
Evangelist
,
is
most
truely
and
wonderfully
described
,
and
receiveth
its
name
Apoealyps
of
the
Argument
.
Beza
,
Piscator
,
Calvin
,
Erasmus
,
have
do●e
well
on
all
the
new
Testament
.
Of
the
Papists
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
;
Marke
and
Luke
Evangelists
.
Apostles
is
a
name
of
office
or
dignity
.
It
notes
one
sent
from
another
with
command
;
in
speciall
certain
famous
Ambassadours
of
Christ
.
The
Evangelists
accompanied
the
Apostles
in
preaching
the
Gospell
.
Matthew
)
There
was
never
any
in
the
Church
which
doubted
of
its
authority
.
Some
say
he
wrote
in
Hebrew
,
but
that
is
uncertaine
,
(
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
authenticall
Copy
and
Prototype
to
be
lost
?
for
it
is
not
now
extant
.
How
ever
,
the
Greeke
edition
is
Authenticall
,
because
it
came
forth
when
the
Apostles
were
living
,
and
was
approved
by
them
,
which
the
Ancients
confirme
.
Of
the
time
when
Matthew
wrote
,
Authours
agree
not
;
Eusebius
[
*
](A47629-e25440-b)
*
In
Chronica
:
vide
Seldenum
de
jure
naturali
,
l.
7.
c.
12.
Lib.
2
:
c.
24.
saith
,
that
he
wrote
in
the
third
yeere
of
Cajus
Caesar
;
others
say
he
wrote
after
Claudius
.
He
wrote
his
Gospell
in
the
fifteenth
yeere
after
Christs
ascention
,
saith
Nicephorus
;
the
21
,
saith
[
a
](A47629-e25480-b)
a
Lib.
3.
c.
1.
Irenaeus
;
in
the
eighth
yeere
,
saith
Theophylact.
It
[
b
](A47629-e25520-b)
b
Tertullian
cals
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
.
Marke
)
He
was
the
Disciple
of
Peter
,
and
wrote
his
Gospell
from
him
,
in
the
fourth
yeere
of
Claudius
Caesar
,
say
some
.
He
wrote
not
in
Latine
(
as
Bellarmine
saith
)
but
in
Greeke
.
Concerning
the
Archetypall
Language
in
which
the
Gospels
of
Marke
and
Luke
were
written
,
see
Mr
Selden
in
Eutichii
.
orig.
.
It
consists
of
16
Chapters
,
in
which
Christs
threefold
Office
is
also
explained
.
The
best
Expositors
on
it
are
Calvin
,
Beza
,
Piscator
,
Maldonate
,
Jansenius
.
Luke
)
He
was
for
Countrey
,
of
Antioch
;
for
profession
,
a
Physitian
;
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
onely
makes
a
Preface
before
his
Gospell
,
that
he
may
briefly
shew
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
;
It
consists
of
21
Chapters
,
in
which
the
person
of
Christ
,
consisting
of
the
Divine
and
humane
nature
,
is
described
.
In
his
Gospell
is
described
:
first
,
Christs
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
[
*
](A47629-e25930-b)
*
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
Gospell
written
by
him
,
that
he
might
professe
himselfe
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
Kingdome
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
Apostolicall
.
They
have
their
name
Epistles
,
à
fornia
Epistolari
qua
conscriptae
sunt
.
A
Lapide
,
Estius
,
Grotius
and
Vorstius
,
have
done
well
on
all
the
Epistles
,
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
meerly
religious
,
concerning
certaine
Articles
of
faith
,
or
piety
of
life
,
or
about
the
use
of
things
indifferent
;
or
else
familiar
things
,
witnessing
their
mutuall
good
will
.
3.
The
conclusion
:
in
which
are
exhortations
,
salutations
,
wishes
,
or
other
familiar
matters
.
There
are
21
Epistles
;
14
written
by
Paul
,
and
seven
more
written
by
Peter
,
John
,
JAmes
,
and
Jude
.
Concerning
the
time
and
place
in
which
the
severall
Epistles
were
written
,
it
is
not
easie
to
determine
.
I
will
premise
something
about
the
order
of
the
Epistles
,
before
I
speake
of
them
particularly
.
Some
of
Pauls
Epistles
were
written
before
his
imprisonment
;
some
in
his
bonds
,
both
former
and
latter
.
Before
his
imprisonment
,
Titus
was
written
by
Paul
in
those
two
yeeres
that
he
staied
at
Ephesus
.
Galatians
)
At
the
end
of
the
two
yeeres
that
Paul
was
at
Ephesus
,
the
Epistle
to
the
Galathians
seemes
to
be
written
,
1
Cor.
16.
2.
by
which
words
the
Apostle
seems
to
intimate
,
Corinthians
)
Paul
living
two
yeeres
at
Ephesus
,
in
the
11th
and
12th
yeere
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
backe
the
first
Epistle
to
the
Corinthians
,
The
second
Epi●●ile
to
the
Corinthians
,
and
the
first
of
Tim●thy
strive
for
priority
,
&
sub
judice
lis
est
.
Both
of
them
were
written
a
little
after
Paul
departed
from
Ephesus
,
and
while
he
travelled
to
Macedonia
,
but
it
is
not
manifest
which
was
the
first
.
First
Epistle
to
Timothy
)
Some
thinke
that
this
Epistle
was
written
by
Paul
in
his
bonds
,
Romans
)
The
Epistle
to
the
Romans
was
written
at
Corinth
,
when
Paul
having
spent
three
moneths
in
Greece
,
These
are
the
Epistles
which
seem
to
be
written
by
Paul
out
of
imprisonment
;
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
carefull
for
him
,
sent
Epaphroditus
thither
,
who
visited
Paul
in
his
bonds
,
and
ministred
to
him
necessary
helpes
for
the
preserving
of
his
life
,
as
appeares
by
the
2d
chapter
and
25
verse
of
that
Epistle
,
and
the
4th
chapter
,
10.
and
18.
verses
.
Paul
sent
him
backe
againe
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
,
Epaphras
,
Aristarchus
,
Marke
,
Luke
,
Demas
,
as
is
manifest
by
comparihg
the
fourth
Chapter
of
the
Epistle
to
the
Colossians
,
v.
10
,
12
,
14.
with
the
22
&
24.
of
the
Epistle
to
Philemon
.
For
this
and
other
reasons
Capellus
supposeth
they
were
both
written
at
the
same
time
.
That
the
Epistle
to
the
Ephesians
was
written
also
at
the
same
time
,
it
may
be
thus
confirmed
:
1.
Because
it
was
written
by
Paul
in
his
bonds
,
viz.
from
Rome
,
as
is
manifest
Chap.
3.
vers.
1.
&
4.
1.
2.
It
was
sent
by
Tychicus
,
Chap.
6.
21
,
22.
by
which
also
that
to
the
Colossians
was
sent
.
That
these
three
Epistles
were
written
also
by
Paul
in
his
former
not
latter
bonds
,
it
is
hence
manifest
,
because
Phil.
1.
25.
&
26.
&
2.
24.
also
in
the
22
verse
of
Philemon
,
Paul
sheweth
that
he
had
a
most
certaine
hope
,
that
he
should
be
freed
shortly
.
The
Epistle
to
the
Hebrews
was
written
by
Paul
from
Rome
,
toward
the
end
of
his
former
bonds
.
He
expresly
mentions
his
bonds
,
Chap.
10.
34.
and
sheweth
that
he
hopes
shortly
to
be
set
free
,
Chap.
13.
v.
19.
The
latter
Epistle
to
Timothy
was
the
last
of
all
Pauls
Epistles
,
written
by
him
in
his
latter
bonds
,
of
which
he
writes
Chap.
1.
8.
&
2.
9.
and
from
Rome
,
Chap.
1.
v.
17.
a
little
before
his
martyrdome
,
which
he
seems
to
intimate
Chap.
4.
v.
6
,
7
,
8.
Thus
having
by
the
●helpe
of
Capellus
something
cleared
the
order
of
Pauls
Epistles
for
the
time
of
their
writing
,
I
shall
speake
of
them
now
according
to
the
method
wherein
they
are
commonly
disposed
in
our
Bibles
.
Romans
)
That
Epistle
is
the
first
,
not
in
time
of
writing
,
but
in
dignity
,
because
of
the
majesty
of
the
things
it
handleth
,
Justification
and
Predestination
.
It
is
rightly
called
Clavis
Theologiae
,
or
the
epitome
of
Christian
religion
.
It
consists
of
16
Chapters
.
The
best
Expositors
of
it
are
Dr
Selater
on
the
first
three
chapters
,
and
Pareus
with
Peter
Martyr
and
P●r
on
the
whole
Voetius
saith
,
Willetus
est
instar
omnium
.
First
to
the
Corinthians
.
)
[
*
](A47629-e27400-b)
*
The
City
of
Corinth
was
a
famous
Metropolis
in
Achaia
,
notable
for
wisdome
;
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
Corinths
hath
in
establishing
Ecclesiasticall
Discipline
;
therefore
Antiquity
hath
placed
it
next
the
other
.
It
consists
likewise
of
16
Chapters
.
The
best
Expositors
of
it
are
Pareus
,
Peter
Martyr
,
Morton
,
Dr
Sclater
.
The
second
to
the
Corinthians
[
a
](A47629-e27510-b)
a
It
was
famous
also
for
riches
and
merchandise
;
and
for
pride
,
luxury
,
lust
:
whence
the
Proverbe
,
Non
cuivis
homini
conting
it
●dire
Corinthum
.
L●is
there
asking
a
great
sum
of
money
of
Demosthenes
for
a
nights
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
workes
of
the
Law
,
whether
ceremoniall
or
morall
,
no
flesh
can
be
justified
before
God
;
using
the
same
words
in
both
,
Rom.
3.
20
,
28.
and
Galat.
2.
16.
It
consists
of
six
Chapters
.
The
best
Expositors
of
it
are
Mr
Perkins
and
Par●●s
.
Ephesians
)
Ephesus
was
a
Mother-city
in
the
lesser
Asia
,
famous
for
idolatry
,
and
the
Temple
of
Diana
,
as
the
[
a
](A47629-e27710-b)
a
Acts
1●
.
&
20.
16
,
17.
Acts
of
the
Apostles
testifie
,
so
given
to
all
ryot
that
it
banished
Hermodore
because
he
was
an
honest
sober
man
;
yet
here
God
[
b
](A47629-e27740-b)
b
〈…〉
5.
Ephes.
1●
.
had
his
Church
.
It
consists
of
six
Chapters
.
The
best
Expositor
of
it
is
Zanchi●●
,
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
foure
Chapters
.
Zanchy
,
and
Dr
Airie
have
done
well
on
this
booke
.
Coloss●ans
)
Colosse
was
the
chiefe
City
of
Phrygia
in
lesser
Asia
;
the
Apostle
directs
this
Epistle
to
the
inhabitants
of
that
City
.
It
consists
of
foure
Chapters
.
Bishop
Davenant
,
Bifield
,
and
Elton
,
have
done
best
on
this
Booke
.
Thessalonians
2.
)
These
were
written
to
those
which
dwelt
at
Thessalonica
;
Zanchius
and
Dr
S●later
have
done
well
on
both
these
Epistles
;
Jackson
and
Bradshaw
also
on
the
second
.
Timothy
2.
[
*
](A47629-e28050-b)
*
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
foure
Chapters
.
Scultetus
hath
done
well
on
it
,
and
Espensaeus
on
both
those
Epistles
.
Titus
)
Titus
,
to
whom
this
Epistle
was
written
,
was
a
faithfull
Minister
,
and
beloved
friend
of
the
Apostle
,
2
Cor.
2.
13.
&
7.
6.
and
8.
23.
Paul
sent
his
Epistle
to
him
out
of
Macedonia
,
which
is
of
the
same
Subject
with
the
first
to
Timothy
.
It
consists
of
three
Chapters
.
Scultetus
,
Espencaeus
and
Dr
Tailor
have
done
best
on
this
booke
.
Philemon
[
a
](A47629-e28300-b)
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
Heretickes
,
as
Marcion
aud
Arius
;
it
is
now
received
as
Canonicall
,
because
it
was
inspired
of
God
,
doth
in
all
things
fully
agree
with
all
other
parts
of
Propheticall
and
Apostolicall
writings
,
and
was
received
of
the
greatest
part
of
the
ancient
Church
,
though
upon
weake
and
slender
grounds
the
Latine
church
for
a
time
did
not
receive
the
same
.
Hierom
in
Catalogo
scriptorum
Ecclesiasticorum
,
after
he
hath
recited
all
the
Epistles
of
Paul
,
at
length
he
commeth
to
this
Epistle
;
[
*
](A47629-e28410-b)
*
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
shewes
that
it
was
written
not
by
Paul
,
Euchirid
.
lib.
1.
c.
8.
and
l.
10.
de
civitate
Dei
,
cap.
5.
Beza
,
Hemingius
,
Aretius
,
leave
it
in
medio
.
Calvin
and
Marlorat
deny
that
it
was
Pauls
.
The
reasons
(
saith
Cartwright
in
his
confutation
of
the
Rhemists
)
moving
us
to
esteeme
it
none
of
Pauls
,
are
first
,
that
his
name
is
not
prefixed
,
as
in
all
the
epistles
undoubtedly
knowne
to
be
his
.
Another
reason
is
,
that
this
writer
confesseth
that
he
received
the
doctrine
of
the
Gospell
,
not
of
Christ
himselfe
,
but
of
those
which
heard
it
of
Christ
,
Heb.
2.
3.
whereas
Paul
received
his
doctrine
immediately
from
Christ
,
and
heard
it
himselfe
of
Christ
,
and
not
of
them
that
heard
it
from
him
.
To
the
first
objection
by
Fulke
it
is
easily
answered
,
the
diversity
of
stile
doth
not
prove
that
Paul
was
not
the
authour
of
this
epistle
;
for
as
men
have
written
divers
things
in
divers
stiles
in
respect
of
matter
and
persons
to
whom
they
wrote
;
as
Tully
his
offices
,
orations
,
and
epistles
;
so
the
Spirit
of
God
could
and
might
inspire
one
and
the
same
man
to
pen
in
a
different
manner
.
2.
The
other
argument
also
against
it
being
Pauls
,
because
his
name
is
not
prefixed
,
hath
but
little
force
in
it
.
1.
If
it
be
not
Pauls
because
his
name
is
not
prefixed
,
then
it
is
nones
because
no
mans
name
is
prefixed
;
so
Jerome
,
and
from
him
Beza
and
Bellarmine
both
thus
answer
.
2.
The
Authour
of
this
epistle
did
con●eale
his
name
,
that
thereby
he
might
not
offend
the
weake
Jewes
to
whom
he
wrote
,
with
whom
he
knew
his
name
was
hatefull
.
3.
Beza
saith
,
he
found
Pauls
name
[
*
](A47629-e28810-b)
*
〈…〉
suum
invisum
Hebraeit
esse
,
〈◊〉
ad
fidem
jam
conversis
,
〈◊〉
quod
ipse
prae
〈◊〉
legem
●●terem
esse
〈…〉
cujus
legis
illi
〈…〉
Dei
.
c.
17.
Vide
Bezam
in
〈◊〉
illum
,
Epistol●
〈◊〉
Apostoli
ad
Hebre●
.
added
to
this
epistle
in
all
ancient
Greeke
copies
,
one
excepted
.
Other
bookes
have
no
name
prefixed
,
as
the
first
epistle
of
John
hath
not
his
name
prefixed
,
and
yet
certainly
believed
to
be
his
.
For
the
last
Objection
,
Beza
answers
that
he
reckons
himselfe
among
the
hearers
of
the
Apostles
,
to
avoyd
the
envy
of
Apostleship
,
see
1
Pet.
4.
3.
All
the
Grecians
,
and
many
of
the
more
famous
of
the
Ancient
Latines
,
as
Austin
,
Ambrose
,
Gregory
,
and
many
moderne
writers
of
note
,
as
Beza
,
Bellarmine
,
Gerhard
,
Cap●llus
,
Martinius
,
Walter
,
Cornelius
a
Lapide
hold
it
was
written
by
Paul
,
and
for
divers
reasons
.
1.
The
Authour
of
this
Epistle
commends
a
certaine
famous
Disciple
Timothy
,
Chap.
13.
v.
23.
but
none
had
such
a
one
but
Paul
.
2.
He
remembers
his
bonds
,
Chap.
10.
v.
34.
which
is
a
usuall
thing
with
Paul
,
Phil.
1.
7.
Col.
4.
18.
2
Tim.
2.
9.
Philem.
v.
9.
&
10.
3.
He
hath
many
of
the
same
axomes
with
Paul
;
compare
Heb.
1.
●
.
&
3.
with
Col.
1.
14
,
15
,
16
,
17.
Heb.
5.
12
,
&
13.
with
1
Cor.
3.
1
,
&
2.
and
divers
other
places
.
Paul
saith
,
by
that
signe
his
Epistles
may
be
known
and
distinguished
from
others
,
viz.
that
subscription
,
the
grace
of
our
Lord
,
2
Thes.
3.
18.
which
clause
is
found
in
the
end
of
this
Epistle
,
Pet.
3.
15.
Beza
having
alledged
foure
reasons
urged
by
some
why
this
Epistle
〈◊〉
not
be
written
by
Paul
▪
saith
,
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
truely
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
thinke
(
as
I
have
touched
it
before
)
that
this
Epistle
was
originally
written
in
[
*
](A47629-e29130-b)
*
Epistola
Pauli
ad
Hebraeos
Hebraico
,
id
est
,
s●rmone
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
doe
Graecam
redolere
eloquentiam
,
non
Hebrae●m
.
2.
If
it
was
written
in
Hebrew
,
the
Hebraismes
would
appeare
in
the
Greeke
version
,
which
yet
are
rarer
here
then
in
other
Epistles
.
3.
The
Scriptures
of
the
old
Testament
are
cited
in
it
,
not
according
to
the
Hebrew
fountains
,
but
according
to
the
version
of
the
Seventy
.
4.
The
Apostle
Ch.
7.
[
*
](A47629-e29150-b)
*
Waltherus
in
officina
Biblica
&
Bellarminus
ubi
supra
.
interprets
the
Hebrew
name
Melchisedech
,
King
of
righteousnesse
;
and
Salem
,
peace
;
which
he
would
not
have
done
if
he
had
written
in
Hebrew
.
Junius
[
a
](A47629-e29190-b)
a
Jun.
Paralel
.
l.
3.
c.
9.
p.
466.
Vile
Waltheri
officinam
Biblicam
.
in
his
paralels
▪
holds
it
to
be
Pauls
,
and
written
in
Greeke
.
Ribera
and
Ludovieus
a
Te●a
,
two
Papists
,
have
written
on
this
Epistle
.
Pareus
and
Dixon
have
done
best
on
the
whole
Booke
,
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
Jude
,
have
unfit
Titles
prefixed
before
them
,
in
that
they
are
called
sometime
Canonicall
,
specially
of
the
Latine
Church
;
and
sometime
Catholicke
[
*
](A47629-e29360-b)
*
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
Greeke
Church
:
neither
of
which
were
given
them
by
any
Apostle
,
or
Apostolicke
writer
.
Yet
though
this
title
Catholicke
cannot
be
defended
,
it
may
be
excused
and
tolerated
as
a
Title
of
distinction
,
to
distinguish
them
from
the
other
Epistles
.
Also
they
may
have
this
Title
Canonicall
set
before
them
,
(
as
some
bookes
of
the
old
Testament
were
termed
Hagiographa
by
the
Jewes
)
not
because
they
were
of
greater
authority
then
other
holy
writings
,
but
to
shew
that
they
ought
to
be
esteemed
of
,
and
imbraced
as
Divine
,
howsoever
in
former
times
they
were
unjustly
suspected
.
Vide
Bezam
.
The
second
inscription
of
Catholique
is
as
unsit
as
the
former
;
therefore
the
Rhemists
unjustly
blame
us
for
leaving
out
that
Title
in
our
English
Bibles
;
for
it
is
well
knowne
that
that
Title
is
not
given
by
the
Holy
Ghost
,
but
by
the
Scholiast
who
tooke
it
from
Eusebius
,
Generall
is
a
meere
English
term
,
&
of
no
doubtfull
signi●ication
;
Catholicke
is
both
Greeke
,
and
(
by
their
saying
)
of
double
,
and
therefore
doubtfull
signification
.
The
Syriack
interpter
hath
this
inscription
of
these
Epistles
,
(
as
Tremellius
sheweth
)
Tres
Epistolae
trium
Apostolorum
,
ante
quorum
oculos
Dominus
noster
se
transformavit
,
id
est
,
Jacobi
,
Petri
,
&
Johannis
.
For
the
Syrians
doe
not
esteem
the
second
of
Peter
,
nor
the
second
and
third
of
John
nor
the
Epistle
of
Jude
Canonicall
.
The
Apostles
JAmes
,
Peter
,
JAmes
)
For
the
difference
which
seemes
to
be
between
Jam.
2.
21
22.
and
Rom.
4.
2.
&
3.
28.
most
likely
this
booke
was
doubted
of
in
ancient
times
,
as
Eusebius
and
Jerome
witnesse
.
But
yet
then
also
publiquely
allowed
in
many
Churches
,
and
ever
since
received
in
all
,
[
*
](A47629-e29690-b)
*
This
may
be
see●
in
the
harmony
of
confessions
.
with
one
consent
admit
this
Epistle
for
Canonicall
.
Vide
Polani
Syntagma
.
I
light
upon
an
old
Dutch
Testament
of
Luthers
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
himselfe
(
I
thinke
)
afterwards
,
seeing
these
words
in
a
latter
edition
are
left
out
.
It
is
nowhere
found
in
Luthers
workes
,
that
he
called
the
Epistle
of
JAmes
,
inanem
&
stramineam
.
Edmund
Campian
was
convicted
of
falshood
about
that
in
England
,
where
when
he
had
objected
that
,
he
could
finde
no
such
thing
at
any
time
in
the
Bookes
he
[
*
](A47629-e29820-b)
*
Riveti
Jesuit
a
vapulans
,
c.
9.
produced
.
Some
in
the
preface
of
the
German
edition
say
that
Luther
wrote
,
that
it
cannot
contend
in
dignity
with
the
Epistles
of
Paul
and
Peter
,
but
is
strawie
,
if
it
be
compared
with
them
.
Which
judgement
of
Luther
we
approve
not
of
,
and
it
is
hence
manifest
that
it
was
disliked
by
him
,
because
these
words
are
found
in
no
other
edition
from
the
yeere
1526.
Luthers
disciples
now
hold
that
it
is
Canonicall
and
Apostolicall
;
John
Gerard.
We
may
reply
against
the
Papists
,
who
often
object
this
opinion
of
Luthers
,
that
Cajetan
their
Cardinall
[
*
](A47629-e29980-b)
*
Rainoldus
de
lib.
Apoc.
tomo
primo
praelect.
quarta
.
denieth
the
Epistle
to
the
Hebrews
to
be
Canonicall
;
yea
(
which
is
far
worse
)
he
affirmeth
that
the
Authour
thereof
hath
erred
,
not
onely
in
words
,
but
in
the
sence
and
meaning
of
the
Scriptures
.
It
consists
of
five
Chapters
.
Pareus
and
Laurentius
have
done
best
on
it
.
First
of
Peter
)
This
Epistle
is
called
in
the
Title
Catholicall
,
because
it
is
not
written
to
any
one
person
,
as
that
of
Paul
to
Timothy
,
Titus
,
and
Philemon
;
nor
to
any
one
particular
Church
,
as
those
of
Paul
to
the
Romans
,
Corint●s
:
but
to
the
converted
of
the
Jewes
dispersed
here
and
there
,
as
appeares
by
the
inscription
.
It
consists
of
five
Chapters
.
Gerhard
,
Laurentius
,
Gomarus
,
and
Dr
Ames
have
expounded
both
these
Epistles
.
Bifield
hath
interpreted
part
of
the
first
Epistle
.
Second
of
Peter
)
Some
in
the
Primitive
Church
doubted
of
its
[
*
](A47629-e30230-b)
*
As
Eusebius
and
Jerome
witnesse
.
authority
,
and
the
Syriack
hath
it
not
;
but
the
Church
generally
allowed
it
,
and
many
reasons
may
perswade
that
it
is
Apostolicall
,
and
was
written
by
Peter
.
1.
Because
the
Authour
of
It
expresly
calleth
himselfe
Simon
Peter
,
the
Apostle
of
Jesus
Christ
.
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
Canonicall
.
1.
Their
Authour
cals
himselfe
an
Elder
;
so
doth
Peter
,
1
Pet.
5.
1.
by
which
name
an
Ecclesiasticall
office
is
often
signified
,
Grace
mercy
and
peace
.
3.
In
sentences
and
words
they
agree
with
the
first
Epistle
.
4.
The
Fathers
alledge
them
for
Johns
,
and
reckon
them
among
the
Canonicall
bookes
.
Each
of
these
Epistles
is
but
a
Chapter
.
Jude
)
This
Epistle
also
in
times
past
was
questioned
by
some
;
Athanasius
,
Tertullian
,
Cyprian
,
Origen
,
Jerome
,
under
Judes
name
.
John
neither
in
his
Epistles
nor
Revelation
cals
himselfe
an
Apostle
.
That
the
writer
of
the
Epistle
doth
not
call
himselfe
an
Apostle
is
of
no
moment
to
infringe
the
authority
thereof
,
for
the
judgement
of
the
writer
is
free
in
that
case
;
that
Title
was
specially
used
by
Paul
and
Peter
;
JAmes
and
John
quit
the
same
Title
,
yea
Paul
in
his
Epstles
to
the
Philippians
,
Thessalonians
and
Philemon
,
doth
not
call
himselfe
an
Apostle
,
and
yet
those
Epistles
were
never
doubted
of
.
It
is
but
one
Chapter
.
Willet
and
Mr
Perkins
have
done
well
upon
it
.
Revelation
[
*
](A47629-e30720-b)
*
Vocatur
iste
liber
Apocalypsis
seu
Revelationis
,
quia
in
eo
continentur
ea
quae
Deus
revelavit
Joanni
&
Joannes
Ecclesiae
.
Ludov.
de
Tena
.
)
It
is
called
according
to
the
Greeke
Apocalyps
,
and
according
to
the
Latine
Revelation
;
that
is
a
discovery
or
manifestation
of
things
which
before
were
hidden
and
secret
,
for
the
common
good
of
the
Church
.
Eusebius
l.
3.
c.
17.
saith
Domitian
cast
John
the
Evangelist
into
a
fornace
of
scalding
Oyle
,
but
when
he
saw
he
came
forth
unhurt
,
he
banished
him
into
the
Isle
Pathmos
,
where
he
writ
this
Revelation
.
This
booke
describeth
the
state
of
the
Church
from
the
time
of
John
the
last
of
the
Apostles
,
First
,
the
Revelation
of
Jesus
Christ
,
Chap.
1.
vers.
1.
who
professeth
himselfe
to
be
the
first
and
the
last
,
vers.
11.
so
in
the
severall
Epistles
to
the
Churchs
in
severall
stiles
he
challengeth
them
to
be
his
.
Thus
saith
he
1.
that
holdeth
the
seven
starres
in
his
right
hand
.
2.
He
which
is
first
and
last
,
which
was
dead
,
and
is
alive
.
3.
Which
hath
the
sharpe
two
edged
Sword
.
4.
Which
hath
eyes
like
a
flame
of
fire
,
and
his
feete
like
brasse
.
5.
Which
hath
the
seven
Spirits
of
God
,
and
the
seven
starres
.
6.
He
who
is
holy
and
true
,
who
hath
the
key
of
David
.
7.
He
who
is
Amen
,
the
faithfull
and
true
witnesse
,
the
beginning
of
the
creatures
of
God
.
Secondly
,
Joh.
1.
1.
&
14.
jam
verò
eandem
appellationem
tribuit
Filio
Dei
in
hoc
libro
Apoc.
19.
v.
13.
Gerhardus
Waltherus
.
the
instrument
or
pen-man
,
his
servant
John
the
Evangelist
,
the
Apostle
,
the
Divine
,
who
for
the
farther
and
more
full
authority
of
it
,
repeateth
his
name
at
least
,
thrice
,
saying
,
I
John
,
Chap.
1.
9.
&
21.
1
,
2.
&
22.
8.
whereas
in
the
Gospell
he
never
maketh
mention
of
his
name
;
there
he
writes
the
history
of
Christ
,
here
he
writes
of
himself
,
and
the
Revelations
declared
to
him
.
Thirdly
,
in
the
last
Chapter
are
five
testimonies
heaped
together
,
v.
5
,
6
,
7
,
8.
1.
Of
the
Angels
.
2.
Of
God
himselfe
,
the
Lord
of
the
holy
Prophets
.
3.
Of
Jesus
Christ
,
behold
I
come
shortly
.
4.
Of
John
,
I
John
heard
and
saw
all
these
things
.
5.
The
protestation
of
Jesus
Christ
,
vers.
18.
Fourthly
,
the
matter
of
the
Booke
doth
convince
the
authority
thereof
,
seeing
everywhere
the
Divinity
of
a
Propheticall
spirit
doth
appeare
;
the
words
and
sentences
of
other
Prophets
are
there
set
downe
;
Fifthly
,
The
most
ancient
Fathers
,
Greeke
and
Latine
ascribe
this
Booke
to
John
the
Apostle
.
Theophylact
,
Origen
,
Chys●stome
,
Tertullian
,
Hilary
,
Austin
,
Ambrose
,
Irenaeus
.
To
deny
then
the
truth
of
this
booke
is
contra
solem
obloqui
,
to
gainsay
the
shining
of
the
Sunne
it selfe
.
The
Chyliasts
abuse
many
testimonies
out
of
this
Booke
,
Apoc.
tomo
2.
but
those
places
have
been
cleared
long
agoe
by
the
learned
,
as
bearing
another
sence
.
See
Dr
Raynolds
conf.
with
Hart
,
Chap.
8.
p.
406.
Calvin
being
demanded
his
opinion
,
what
he
thought
of
the
Revelation
,
answered
ingenuously
,
[
*
](A47629-e31160-b)
*
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
.
Zepherus
.
he
knew
not
at
all
what
so
obscure
a
writer
meant
.
Se
penitus
ignorare
quid
velit
tam
obscurus
scriptor
.
Cajetan
at
the
end
of
his
Exposition
of
Jude
confesseth
that
he
understands
not
the
literall
sence
of
the
Revelation
,
and
therefore
exponat
(
saith
he
)
cui
Deus
concesserit
.
It
consists
of
22
Chapters
;
Ribera
,
Brightman
,
Pareus
,
Cartwright
,
Dent
,
Forbes
,
Mode
,
Simonds
.
1.
The
Scriptures
written
by
Moses
and
the
Prophe●s
sufficiently
prove
that
Christ
is
the
Messiah
that
was
to
come
;
John
5.
39.
They
,
that
is
,
those
parts
of
Scripture
written
by
Moses
and
the
Prophets
;
So
much
may
suffice
to
have
spoken
concerning
the
Divine
Canon
;
the
Ecclesiasticall
and
false
Canon
follow
.
CHAP.
V.
SOme
Hereticks
utterly
abolisht
the
Divine
Canon
,
as
the
Swingfeldians
and
Libertines
who
contemned
all
Scriptures
;
Some
diminish
this
Canon
,
as
the
Sadduces
who
(
as
Whitaker
and
others
hold
)
rejected
all
the
other
Prophets
but
Moses
;
some
inlarge
it
as
the
Papists
,
who
hold
that
divers
other
Bookes
called
by
us
Aprcrypha
(
i.
hidden
)
doe
belong
to
the
old
Testament
,
and
are
of
the
same
authority
with
the
other
before
named
;
and
they
adde
also
their
traditions
and
unwritten
word
,
equalling
it
with
the
Scripture
;
both
these
are
accursed
,
Rev.
22.
18.
But
against
the
first
we
thus
argue
:
whatsoever
Scripture
,
1.
is
divinely
inspired
,
2.
Christ
commandeth
to
search
,
3.
To
which
Christ
and
his
Apostles
appeale
and
confirme
their
doctrine
by
it
,
that
is
Canonicall
and
of
equall
authority
with
the
new
Testament
.
But
the
holy
Scripture
of
the
old
Testament
is
divinely
inspired
,
Vide
Whitakeri
controver.
1.
quaest.
3.
cap.
3.
pag.
210.
2
Tim.
3.
16.
where
he
speakes
even
of
the
Bookes
of
the
old
Testament
,
as
is
gathered
both
from
the
universall
all
writing
,
viz.
holy
,
in
the
15
verse
;
and
from
the
circumstance
of
time
,
because
in
the
time
of
Timothies
infancy
little
or
nothing
of
the
new
Testament
was
published
.
2.
Christ
speakes
not
to
the
Scribes
and
Pharisees
,
but
to
the
people
in
generall
,
to
search
it
John
5.
39.
this
famous
elogium
being
added
,
that
it
gives
testimony
of
him
,
and
that
we
may
finde
eternall
life
in
it
.
3.
Christ
and
his
Apostles
appeale
to
it
,
and
confirme
their
doctrine
by
it
,
Luke
24.
27.
Rom.
3.
21.
Acts
10.
43.
&
17.
11.
&
20
43
▪
&
26.
20.
the
new
Testament
gives
testimony
of
the
old
,
and
Peter
,
2
Pet.
1.
19.
of
Pauls
Epistles
.
The
Ecclesiasticall
Canon
(
which
is
also
called
the
second
Canon
)
followeth
,
to
which
these
Bookes
belong
,
Tobit
,
Judith
,
first
and
second
of
the
Machabees
,
Wisdome
,
Ecclesiasticus
,
Baruch
,
Additions
to
[
*
](A47629-e31640-b)
*
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
containe
truth
perfectly
in
themselves
;
nor
are
sanctified
by
God
in
the
Church
,
that
they
may
be
a
Canon
of
faith
;
and
although
abusively
from
custome
they
were
called
Canonicall
,
yet
properly
in
the
Church
they
are
distinguished
from
the
Canonicall
by
the
name
of
Apocryphall
.
The
false
Canon
is
that
which
after
the
authority
of
the
Apocrypha
increased
,
was
constituted
by
humane
opinion
;
for
the
Papists
as
well
as
we
reject
for
Apocryphall
the
third
and
fourth
Booke
of
Esdras
,
Thomas
Aquinas
,
Sixtus
Senensis
,
Bellarmine
,
and
so
the
Councell
of
Trent
confesse
,
when
they
omit
these
and
reckon
up
the
whole
Canon
.
The
state
therefore
of
the
controversie
betwixt
us
and
the
Papists
is
,
Syrach
,
Wisdome
,
Baruch
,
the
first
booke
of
Machabees
,
and
the
prayer
of
Manasses
:
or
more
impure
,
as
the
rest
,
Toby
;
Judith
,
the
second
of
Machabees
,
the
supplement
of
Hester
and
Daniel
.
whether
those
seven
whole
bookes
with
the
Appendices
,
be
Sacred
,
Divine
,
Canonicall
.
We
doe
not
deny
but
many
of
these
,
especially
Wisdome
and
Ecclesiasticus
are
very
good
and
profitable
,
and
to
be
preferred
before
all
humane
Tractates
;
but
that
they
are
properly
and
by
an
excellency
Canonicall
,
and
of
infallible
truth
,
out
of
which
firme
arguments
may
be
drawne
,
that
we
deny
.
Those
Bookes
which
the
Jewes
of
old
and
the
reformed
Churches
now
reckon
for
truely
Canonicall
in
the
old
Testament
,
are
received
all
even
by
our
adversaries
for
Canonicall
without
any
exception
;
2.
for
the
Canonicall
Bookes
of
the
new
Testament
there
is
no
controversie
between
us
,
and
so
far
we
agree
;
but
in
the
old
Testament
whole
Bookes
are
reckoned
by
them
for
Canonicall
which
we
hold
Apocryphall
.
The
reason
why
these
Bookes
at
first
were
added
to
holy
writ
,
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
Jewes
in
their
later
times
,
before
and
at
the
comming
of
Christ
were
of
two
sorts
;
some
properly
and
for
distinction
sake
named
Hebrews
,
inhabiting
Jerusalem
and
the
holy
Land
;
others
were
Hellenists
,
that
is
,
the
Jewes
of
the
dispersion
mingled
with
the
Graecians
.
These
had
written
sundry
bookes
in
Greeke
which
they
made
use
of
,
together
with
other
parts
of
the
old
Testament
,
which
they
had
in
Greeke
of
the
translation
of
the
70
when
they
now
understood
not
the
Hebrew
;
but
the
Hebrewes
received
onely
the
22
Bookes
before
mentioned
.
Hence
it
came
that
the
Jewes
delivered
a
double
Canon
of
Scripture
to
the
Christian
Church
,
the
one
pure
,
unquestioned
and
Divine
,
which
is
the
Hebrew
Canon
;
the
other
in
Greeke
adulterate
,
corrupted
by
the
addition
of
certaine
bookes
written
in
those
times
when
God
raised
up
no
more
Prophets
among
his
people
.
Drus.
praeterit
.
l.
5.
Annotat.
ad
Act.
Apost.
c.
6.
Jun.
Animad.
in
Bell.
cont.
1.
l.
1.
c.
4.
&
l.
2.
c.
15.
sect.
21.
Tertul.
in
Apol.
c.
19.
They
are
called
Apocryphall
(
i.
secret
and
hidden
)
not
because
the
names
of
the
writers
are
unknowne
(
by
that
reason
Judges
and
Ruth
should
be
Apocryphall
)
but
because
they
were
not
wont
to
be
read
[
*
](A47629-e31960-b)
*
Chamierus
de
Canone
l.
4.
c.
2
▪
Musculus
,
Waltherus
.
openly
in
the
Church
of
God
as
the
Canonicall
bookes
,
but
secretly
and
in
private
by
private
persons
,
or
because
their
authority
was
obscure
and
doubtfull
with
the
Ancient
.
These
bookes
our
Church
rejecteth
,
as
not
written
by
Divine
inspiration
for
these
reasons
.
All
the
Canonicall
bookes
of
the
old
Testament
were
written
by
the
Prophets
;
[
a
](A47629-e31990-b)
a
Because
they
were
the
Scriptures
of
the
Prophets
,
Rom.
16.
26.
a
Propheticall
speech
.
2
Pet.
1.
19
,
20.
Luke
1.
70.
&
16.
39.
&
24.
27
,
44
,
45.
but
none
of
these
bookes
were
written
by
any
of
the
Prophets
,
for
1.
The
last
of
the
Prophets
of
the
Jewes
was
Malachy
,
Mal.
4.
4
,
5.
between
whom
and
John
Baptist
came
no
Prophet
.
Marke
begins
with
the
same
words
almost
with
which
Malachy
ended
;
a
good
argument
to
prove
that
the
new
Testament
is
next
to
the
old
.
But
these
Bookes
[
*
](A47629-e32070-b)
*
These
bookes
in
question
were
neve●
admitted
into
the
Canon
of
the
Jewes
,
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
)
testifie
,
as
Sixtus
Senensis
&
Bellarm.
confesse
.
were
written
by
such
who
lived
most
of
them
after
Malachy
.
2.
All
the
Prophets
wrote
in
Hebrew
,
the
language
which
the
Jewes
understood
;
but
the
Fathers
affirme
and
Papists
acknowledge
that
most
of
these
bookes
were
written
in
Greeke
;
ergo
,
being
not
written
by
the
Prophets
they
are
not
Canonicall
.
2.
All
the
bookes
of
the
old
Testament
were
committed
to
the
Jewes
and
safely
kept
by
them
,
Rom.
3.
2.
our
Saviour
Christ
which
reproved
the
Jewes
[
*
](A47629-e32150-b)
*
Euseb.
●ist
.
l.
3.
c.
10.
Aug.
Epist.
3.
&
59.
for
corrupting
the
sence
of
the
Scripture
,
did
yet
never
reprove
them
for
rejecting
those
bookes
which
were
divinely
inspired
,
which
sacriledge
he
would
not
have
concealed
;
yea
our
Saviour
sendeth
us
unto
the
Scriptures
,
as
they
received
them
,
John
.
5.
39.
E●ras
after
the
captivity
is
reported
to
have
gathered
all
the
Bookes
of
holy
Scripture
,
[
*
](A47629-e32200-b)
*
Luke
24
,
44.
the
Prophets
and
Psalmes
;
with
which
agreeth
the
old
distribution
of
the
Hebrews
,
into
the
Law
,
Prophets
,
and
Hagiographa
.
3
,
There
are
two
waies
to
know
a
booke
to
be
Canonicall
;
one
by
the
testimony
of
some
Prophet
or
Apostle
:
the
other
by
the
certaine
testimony
of
them
which
did
live
when
the
booke
was
published
,
John
5.
39.
&
10.
35.
Rom.
16.
26.
Luke
16.
29
,
31.
&
Ch.
24.
v.
25
,
27
,
44.
The
most
of
all
in
speciall
,
Genesis
Matth.
19.
4
,
5
,
6.
Exodus
Matth.
5.
21
,
27
,
33
,
38.
Leviticus
Gal.
3.
12.
Numbers
John
3.
14.
Deuteronomy
Acts
3.
22.
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.
Psalmes
Acts
4.
25.
Proverbs
Heb.
12.
5
,
6
,
7.
Esay
Matth.
1.
23.
Jeremy
Heb.
10.
16
,
17.
Ezechiel
Matth.
25.
35.
Daniel
Matth.
24.
25.
All
the
lesser
Prophets
Acts
7.
42.
&
15.
15
,
16.
Hosea
Matth.
12.
7.
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
bookes
were
not
cited
by
Christ
and
his
Apostles
for
confirmation
of
their
doctrine
.
Ob.
If
they
be
not
Canonicall
,
therefore
because
they
are
not
cited
;
then
Na●um
and
Zephany
are
not
Canonicall
.
Aratus
,
Menander
,
and
Epimenides
,
prophane
Poets
are
Canonicall
▪
because
they
are
cited
Acts
17.
28.
1
Cor.
15.
33.
Titus
1.
12.
Sol.
They
are
not
therefore
not
Canonicall
onely
because
they
are
not
cited
,
but
especially
because
they
have
not
the
characters
of
Divine
Scripture
.
2
Nahu●
and
Zephany
are
implicitely
quoted
,
when
the
bookes
of
the
Prophets
are
mentioned
Acts
7.
41.
&
15.
15
,
16.
The
Poets
are
not
cited
as
Canonicall
,
4
Those
bookes
which
containe
manifest
untruths
coutrary
to
the
Word
of
God
,
and
the
books
of
holy
Scripture
,
were
not
inspired
of
God
;
for
as
God
is
true
,
so
is
his
word
John
17.
17
:
sweetly
agreeeng
with
it selfe
,
and
every
part
with
other
;
these
bookes
commend
false
things
as
true
,
and
approve
things
evill
as
right
.
Judith
chap
:
9
:
v
:
2
:
commends
killing
the
Sichemites
against
Gen.
49.
6
,
7.
2
Mac.
14.
42.
Razis
is
commended
for
killing
himselfe
,
the
fact
is
not
onely
related
but
commended
also
in
these
words
,
nobly
,
manfully
;
and
this
commendation
doth
plainly
shew
that
the
Authour
thereof
was
not
inspired
[
*
](A47629-e32470-b)
*
He
craves
pardon
of
his
Reader
,
which
is
nor
●●tting
for
the
holy
Ghost
.
of
God
,
when
the
Donatists
out
of
this
booke
urged
that
it
was
lawfull
for
them
to
kill
themselves
as
Razis
did
.
Augustine
[
a
](A47629-e32500-b)
a
August
controvers.
2.
Epist.
Gaudentii
.
c.
23.
then
was
forced
to
acknowledge
,
that
the
authority
of
this
booke
was
uncertaine
and
questionable
,
and
proves
it
by
the
judgement
of
the
Jewish
Church
,
Christ
,
and
the
Christians
.
Manifest
fables
are
told
in
some
of
them
for
true
histories
,
as
that
of
[
b
](A47629-e32510-b)
b
Chap.
6.
9.
That
the
heart
and
liver
of
a
Fish
,
broiled
upon
Coales
,
doth
drive
away
the
Devill
from
man
or
woman
,
that
he
shal
trouble
them
no
more
,
contrary
to
Matth.
17.
21.
See
Eusebius
l.
4.
hist.
c.
26.
&
l.
6.
c.
25.
Toby
,
Judith
,
Bell
,
and
the
Dragon
.
If
any
desire
a
particular
con●utation
of
the
severall
Bookes
of
the
Apocrypha
,
I
commend
to
his
reading
that
learned
Treatise
of
Dr
Raynolds
de
libris
Apocryphis
,
who
hath
so
exactly
handled
this
subject
,
that
to
write
of
it
after
him
were
to
write
Iliads
after
Homer
,
or
to
draw
a
line
after
Apelles
.
5.
The
most
ancient
Fathers
,
and
Councels
which
lived
the
best
and
first
500
yeeres
after
[
*
](A47629-e32630-b)
*
Cartw.
in
his
preface
to
the
Confutation
of
the
Remish
Testament
.
Christ
,
rejected
the
same
bookes
which
we
doe
.
Jerome
on
Matth.
23.
saith
concerning
a
testimony
cited
out
of
the
Apocrypha
,
Hoc
quoniam
ex
Scriptura
nihil
habet
authoritatis
,
eadem
facilitate
rejicitur
,
qua
profertur
.
Because
this
hath
no
authority
out
of
Scripture
,
it
may
as
easily
be
rejected
as
it
is
offered
.
All
that
the
Papists
object
for
these
Bookes
in
the
generall
,
is
,
that
the
third
Councell
at
Carthage
,
the
Florentine
councell
and
that
of
Trent
doe
approve
the
said
Bookes
to
be
Canonicall
,
as
also
Augustine
and
Innocentius
.
To
which
it
may
be
answered
,
the
Jewes
rejected
the
Apocrypha
à
Canone
fidei
,
the
Church
admits
it
into
Canonem
morum
.
They
are
given
us
to
be
read
,
Non
eum
credendi
necessitate
,
sed
cum
judicandi
libertate
.
Austin
.
1.
That
the
Councell
of
Carthage
was
but
a
Provinciall
Councell
,
and
therefore
it
cannot
binde
the
whole
world
.
Moreover
in
that
Councell
there
are
divers
things
which
the
Papists
will
not
endure
;
as
in
the
26
Canon
,
there
is
a
decree
that
no
Bishop
shall
be
called
chiefe
or
universall
Bishop
,
no
not
the
Bishop
of
Rome
;
how
should
the
Papists
binde
us
with
the
authority
of
that
Councell
with
which
they
will
not
binde
themselves
?
2.
The
Latine
[
*
](A47629-e32760-b)
*
Jerome
and
Augustine
.
Fathers
judged
these
bookes
fit
to
be
read
for
example
of
life
and
instruction
of
manners
;
but
not
for
confirmation
of
faith
,
or
establishing
any
doctrine
.
3.
These
Bookes
are
not
Proto
Canonicall
,
truely
and
properly
Canonicall
,
inspired
by
God
,
containing
the
immediate
and
unchangeable
truth
of
God
,
sanctified
by
him
,
and
given
to
the
Church
to
be
a
perfect
rule
of
sound
doctrine
and
good
life
;
but
Deutero-canonicall
or
rather
Ecclesiasticall
,
as
they
are
stiled
.
In
this
sence
Augustine
and
Innocentius
are
to
be
taken
,
when
they
reckon
these
Bookes
among
the
Canonicall
.
4.
No
Councell
hath
authority
to
define
what
Bookes
are
Canonicall
,
what
not
,
seeing
Bookes
truely
Divine
receive
authority
from
God
himselfe
,
and
are
to
be
esteemed
of
undoubted
truth
,
although
all
the
world
should
barke
against
them
.
These
two
Councels
[
a
](A47629-e32810-b)
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
Scripturis
.
are
of
too
late
standing
to
oppose
against
the
other
ancient
Councels
,
which
reject
these
Bookes
.
The
co●ncell
of
Trent
was
gathered
and
kept
against
all
Civill
and
Ecclesiasticall
right
;
neither
was
there
any
forme
of
justice
observed
in
it
.
1.
It
was
not
kept
in
a
lawfull
place
;
for
whereas
it
was
intended
against
the
Protestants
,
and
the
Germans
were
the
parties
accused
,
it
ought
to
have
been
kept
in
Germany
,
according
to
the
request
exhibited
by
the
body
of
the
States
of
Germany
assembled
at
Noremberg
;
this
equity
was
not
observed
,
Lastly
,
all
Councels
ought
to
be
free
;
but
in
this
,
Protestants
might
not
propound
their
cause
,
nor
defend
it
[
*
](A47629-e32880-b)
*
Sleidan
l.
23.
,
neither
might
any
thing
be
proposed
,
but
according
to
the
mind
of
the
Legates
,
Spiritum
Sanctum
Roma
p●r
peram
mitti
Tridentum
.
The
Holy
Ghost
came
to
Trent
packt
up
in
a
Cloke-bag
.
We
hope
therefore
since
the
Apocrypha
are
justly
rejected
out
of
the
Canon
,
that
hereafter
they
will
neither
have
the
honour
to
be
bound
with
our
Bibles
,
nor
read
in
our
Churches
.
The
Apocrypha
was
never
received
by
the
Church
of
the
Israelites
,
before
Christ
his
comming
;
nor
of
the
Apostolicke
[
a
](A47629-e32940-b)
a
Ful●e
in
preface
to
his
answer
to
〈◊〉
in
defence
of
the
English
Translation
.
and
Primitive
Church
,
for
more
then
300
yeeres
after
,
as
both
Eusebius
out
of
Origen
,
and
the
Councell
of
Laodicea
Can.
59.
confirmed
afterward
by
the
sixth
generall
councell
of
Constantinople
sheweth
for
the
Greeke
Church
,
CHAP.
VI.
Of
the
Authenticall
edition
of
the
Scripture
.
NOw
we
must
enquire
which
is
the
Authenticall
edition
of
holy
Scriptures
,
it
being
necessary
that
this
heavenly
truth
committed
to
writing
,
should
be
delivered
in
some
forme
of
words
,
and
in
some
language
which
may
be
understood
.
Lawyers
,
from
whom
the
use
of
the
word
Authentique
[
*
](A47629-e33050-b)
*
Authenticū
est
quod
ex
se
fidem
sacit
,
sua
authoritate
nititur
,
ab
iis
de
quorum
authoritate
constat
comprobatur
.
To
be
authenticall
is
to
have
authority
of
it selfe
.
seemeth
borrowed
,
doe
call
those
instruments
and
writings
authentique
which
have
a
certaine
and
just
authority
in
themselves
.
A
booke
or
writing
is
authentique
either
by
divine
or
humane
institution
;
those
are
by
Divine
appointment
and
institution
authenticall
which
have
from
God
sufficient
and
absolute
authority
to
command
and
approve
themselves
worthy
credit
and
faith
,
in
as
much
as
God
himselfe
doth
approve
thtm
;
by
humane
institution
such
writings
are
held
authenticall
which
by
the
opinion
and
sentence
of
learned
men
in
their
severall
professions
may
be
esteemed
worthy
credit
and
beliefe
for
themselves
,
and
for
the
truth
in
them
.
There
is
a
great
diversity
of
editions
of
holy
Scripture
;
all
cannot
be
simply
and
perpetually
authenticall
,
in
of
,
and
for
themselves
,
without
reference
unto
another
,
no
more
then
many
draughts
of
the
same
Lease
or
Deed
,
or
copy
of
one
pardon
can
be
.
Some
amongst
many
are
authentique
,
whence
the
others
are
transcribed
;
yea
it
cannot
be
that
there
should
be
many
;
but
although
there
may
be
many
counterpanes
of
the
deed
,
yet
there
is
but
one
or
two
principall
Deeds
:
so
,
amongst
this
great
variety
of
editions
one
or
more
ought
to
be
as
principall
and
authenticall
.
Thrre
is
a
question
betwixt
the
Church
of
Rome
and
the
reformed
Churches
about
the
authentique
edition
of
Scripture
;
they
say
,
that
the
edition
of
the
Bible
in
Hebrew
and
Greeke
i●
not
authenticall
,
but
rather
the
vulgar
Latine
.
We
hold
,
that
the
vulgar
Latine
is
very
corrupt
and
false
;
that
the
Hebrew
[
*
](A47629-e33100-b)
*
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
Greeke
for
the
new
is
the
sincere
and
authenticall
writing
of
God
;
therefore
that
all
things
are
to
be
determined
by
them
;
and
that
the
other
versions
are
so
far
to
be
approved
of
,
as
they
agree
with
these
fountaines
.
The
Tridentine
Councell
thus
[
a
](A47629-e33120-b)
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
Latine
Translation
should
be
taken
for
authentique
before
the
Hebrew
or
Greeke
,
and
that
no
man
should
presume
upon
any
occasion
to
reject
it
,
or
to
appeale
from
it
.
When
the
Councell
of
Trent
saith
the
vulgar
Latine
is
authenticall
,
it
compares
it
with
other
Latine
Translations
,
not
with
the
Hebrew
.
Muis.
Andradius
(
the
chiefest
of
the
Divines
at
the
Councell
of
Trent
)
thinketh
that
the
Councell
of
Trent
did
not
meane
either
to
condemne
the
Hebrew
truth
(
as
he
calleth
it
)
or
to
acquit
the
Latine
Translation
from
all
errour
,
when
they
called
it
Authenticall
;
but
onely
that
the
Latine
hath
no
such
errour
by
which
any
pestilent
opinion
in
faith
and
manners
may
be
gathered
.
This
saith
Rainolds
against
Hart.
ch.
6.
p.
202.
&
Chamier
tomo
1.
l.
12.
c.
2.
The
Rhemists
in
their
preface
to
the
new
Testament
,
translated
by
them
,
prolixly
extoll
this
Latine
edition
,
and
contend
that
it
is
not
onely
far
better
than
all
the
Latine
versions
,
but
then
the
Greeke
it
sele
,
which
is
the
Prototype
.
Before
we
come
to
defend
our
owne
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
severall
versions
and
Translations
of
the
Scripture
.
We
deny
not
that
part
of
Daniel
and
Ezra
which
was
written
in
the
Chaldee
dialect
to
be
authenticall
,
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
forraigne
Nations
and
their
Chronicles
for
witnesses
,
least
any
of
them
should
doubt
of
the
truth
thereof
.
[
*
](A47629-e33300-b)
*
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
stirre
up
the
Jewes
to
receive
Daniel
as
a
Prophet
of
God
whom
the
Heathens
admired
.
If
there
be
any
footsteps
of
the
Chaldee
and
Arabique
in
Job
as
some
learned
say
;
we
doe
not
exclude
them
from
authentique
authority
;
for
we
say
the
whole
old
Testament
for
the
most
part
in
Hebrew
,
and
few
parcels
in
Chaldee
,
are
the
authentique
edition
of
the
old
Testament
.
The
Greeke
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
Gospell
of
Matthew
and
the
Epistle
to
the
Hebrews
being
written
in
Hebrew
,
and
Marke
in
Latine
,
we
have
refuted
that
opinion
already
;
the
Greeke
edition
of
those
three
Bookes
,
as
well
as
of
all
the
other
of
the
new
Testament
is
authenticall
.
The
versions
of
the
Scripture
are
either
the
Chaldee
and
Greeke
of
the
old
Testament
,
the
Syriacke
and
Arabicke
of
the
new
,
the
Latine
,
Italian
,
French
,
and
English
of
both
Testaments
.
All
the
versions
[
*
](A47629-e33400-b)
*
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
originall
tongue
;
and
to
say
that
any
Translation
is
pure
and
uncorrupt
,
and
that
the
very
fountaines
are
muddy
,
is
both
a
foolish
and
impions
blasphemy
.
The
tongue
and
dialect
is
but
an
accident
,
and
as
it
were
an
argument
of
the
Divine
truth
,
which
remains
one
and
the
same
in
all
Idiomes
;
therefore
the
faith
of
the
unlearned
depends
on
God
,
not
on
men
;
although
the
Translations
,
by
benefit
of
which
they
are
brought
to
believe
,
be
perfected
by
the
labour
of
men
.
Gods
providence
and
care
of
the
Church
is
such
that
he
would
never
let
it
be
long
destitute
of
a
fit
Translation
[
b
](A47629-e33430-b)
b
The
accurate
inspection
of
the
Hebrew
Bible
teacheth
which
Translation
hath
most
exactly
exprest
the
meaning
of
the
holy
Ghost
.
,
which
being
publisht
by
learned
men
,
and
approved
of
by
the
Church
,
how
ever
it
failed
in
some
things
,
yet
following
the
truth
constantly
in
the
more
principall
and
necessary
things
,
might
be
sufficient
to
all
for
wholsome
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
againe
the
Vulgar
.
Osiander
,
LXX
varie
.
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
](A47629-e33520-b)
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
,
&c.
Targum
,
though
some
conceive
that
there
is
some
kind
of
distinction
(
to
speake
accurately
)
between
the
Chaldee
Paraphrase
and
Targum
.
Targum
being
a
generall
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
bookes
.
Rabbi
Achilam
or
Aquila
,
who
is
vulgarly
called
Onkelos
upon
the
five
bookes
of
Moses
;
Rabbi
Jonathan
the
sonne
of
Vziel
upon
the
former
and
later
Prophets
;
Rabbi
Joseph
coecus
(
or
as
some
will
a
certaine
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
lesse
certaine
,
it
being
doubtfull
both
who
was
the
authour
,
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
Jewes
(
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
,
Helvicus
Gen.
49.
10.
The
Chaldee
Paraphrasts
both
of
them
most
excellently
expound
the
place
,
which
themselves
understood
not
:
being
like
therein
to
Virgils
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
Kingdome
pertaineth
,
and
him
shall
the
people
obey
.
The
[
*
](A47629-e33840-b)
*
Livelie
in
his
Chronology
of
the
Persian
Monarchy
.
Chald●ica
lingua
in
vet.
Test.
perinde
ut
&
Syra
in
nov●
,
purior
longè
est
,
quàm
ea
quibus
paraphra●es
Chaldai●e
conscripta
sunt
.
Wal.
〈◊〉
.
other
called
the
Interpreter
of
Jerusalem
,
thus
:
Kings
of
the
house
of
Juda
shall
not
faile
,
neither
skilfull
Law-teachers
of
his
posterity
,
unto
the
time
wherein
the
King
Christ
shall
come
:
unto
whom
the
Kingdome
pertaineth
,
and
all
the
Kingdomes
of
the
Earth
shall
be
subdued
unto
him
.
Joh.
Isaac
.
l.
2.
contra
Lindanum
.
If
Christ
came
when
authority
was
gone
,
and
authority
went
away
at
Jerusalems
fall
,
needs
must
one
comming
of
Christ
be
referred
to
the
overthrow
of
that
City
.
The
Talmundici
and
latter
Rabbines
,
Rabbi
Sal.
Jarchi
,
Rabbi
Dav.
Kimchi
expound
it
of
the
Messiah
,
as
Buxtorf
shews
.
There
are
many
profitable
explications
in
that
Paraphase
on
the
Pentateuch
,
but
it
is
too
late
to
be
of
authentique
authority
;
Onkelos
his
Paraphrase
seldome
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
Greeke
Translation
of
the
old
Testament
.
There
is
a
most
ancient
rare
parchment
[
*
](A47629-e34120-b)
*
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
Greeke
in
our
Kings
Library
at
St
JAmes
,
sent
to
His
Majesty
that
now
is
by
Cyrillus
then
Patriarke
of
Alexandria
.
The
Postscripts
of
the
second
Epistle
to
Timothy
,
and
that
to
Titus
in
that
Manuscript
agree
in
the
maine
with
the
Syriacke
Testament
.
The
second
to
Timothy
written
from
Laodicea
;
to
Titus
,
written
from
Nicopolis
.
There
be
divers
[
*
](A47629-e34210-b)
*
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
interpretes
in
Aegypto
,
Ptolomaei
Philadelphi
piae
voluntati
morem
gerentes
,
authores
extit●runt
.
Whitakerus
.
de
Scripturis
.
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
Commandement
)
were
the
Authors
.
It
was
made
not
a
whole
100
yeares
after
the
death
of
the
Author
of
Nehemiah
,
and
300
yeares
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
sheweth
where
he
speakes
of
their
edition
,
as
the
Centumviri
which
were
105.
Ptolomeus
Philadelphus
the
most
learned
of
all
the
Ptolomies
,
had
made
a
Library
at
Alexandria
which
he
stored
with
many
thousands
of
Books
,
and
understanding
that
the
Divine
Books
of
the
Prophets
full
of
all
good
Doctrine
,
were
kept
amongst
the
Jewes
,
written
in
their
tongue
,
by
the
motion
of
Demetrius
Phalerius
the
best
Grammarian
of
that
age
,
whom
Ptolomy
had
appointed
the
Library-keeper
,
he
requested
of
Eleazar
the
High
Priest
of
the
Jewes
those
Bookes
,
[
a
](A47629-e34390-b)
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
doe
it
without
much
swerving
from
the
sence
of
the
Prophets
,
both
to
shew
their
Liberty
;
and
that
in
things
indifferent
and
of
little
consequence
,
they
would
not
give
occasion
of
cavill
to
the
wicked
,
nor
of
scandall
to
the
weake
.
The
70
Interpreters
doe
manifestly
swerve
from
the
Hebrew
truth
in
reckoning
of
yeares
;
The
Syriacke
translation
of
the
New
Testament
[
b
](A47629-e34480-b)
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
thinkes
a
little
after
Christs
time
,
the
greate
elegancy
and
purity
of
speech
,
doth
shew
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
,
Jude
,
the
Revelation
,
are
left
out
,
which
though
they
were
written
by
inspiration
,
yet
they
were
questioned
by
Ecclesiasticall
writers
,
because
they
were
omitted
by
the
Syriacke
translator
.
It
is
very
profitable
for
the
understanding
of
the
Greeke
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
signifie
our
Lord
cometh
.
The
Papists
indeavour
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
Syriacke
so
renders
it
Comendentes
vos
&
bibentes
.
Andreas
Masius
in
his
Syriacke
Grammar
saith
that
the
Syrians
doe
not
write
sinistr●rsum
toward
the
left
hand
,
as
the
Hebrewes
,
nor
dextrorsum
toward
the
right
hand
,
as
the
Greekes
and
Latines
,
but
deorsum
downward
;
which
manner
of
writing
(
it
is
probable
)
was
then
observed
by
Christ
,
John
8.
[
*
](A47629-e34690-b)
*
Aethiopibus
qui
à
sinistra
dextram
versus
scribunt
Waltherw
.
6.
because
at
that
time
,
the
Jewes
used
the
Syriacke
tongue
.
The
New
Testament
in
Syriacke
is
in
Latine
of
Trostius
his
Edition
,
the
Revelation
was
de
Dieu's
Edition
,
the
later
Epistle
of
Peter
,
and
two
Epistles
of
John
,
and
that
of
Jude
,
are
Pococks
Edition
.
[
*
](A47629-e34790-b)
*
Piscator
.
Schol.
in
loc.
&
Waltherus
in
officina
Biblica
n●vi
Testamenti
Syram
editionem
magni
faciunt
omnes
decti
.
Chamierus
.
The
Arabique
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
,
In
the
yeare
1592.
the
New
Testament
in
Arabicke
,
was
first
divulged
at
Rome
.
The
Arabicke
tongue
(
saith
Walter
)
is
thought
to
be
a
branch
of
the
Chaldee
and
Syriacke
proceeding
from
both
,
Waltherus
in
but
that
it
exceeds
them
in
6.
letters
,
there
being
28.
in
the
Arabicke
tongue
.
It
was
in
use
Anciently
with
the
Ishmalites
and
Hagarenes
,
who
drew
their
originall
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
[
*
](A47629-e34980-b)
*
officina
Biblica
.
Orat
1.
de
Ling.
Arab.
dignitate
.
(
who
was
excellently
skil'd
in
this
tongue
)
saith
it
is
more
necessary
and
excellent
then
either
the
Syriacke
,
Aethiopicke
,
Persian
,
or
Turkish
language
;
he
extols
it
for
its
antiquity
,
largenesse
,
elegancie
and
profit
.
The
Arabians
(
saith
he
)
have
many
more
accurate
for
Geographie
then
Ptol●mie
;
Avice●ma
,
and
other
famous
Physitians
have
written
in
this
tongue
.
He
saith
32
thousand
of
Arabicke
Bookes
were
to
be
had
in
one
Library
in
Ma●●itania
.
Joseph
Scaliger
,
Raphelengius
,
Isaac
Casa●bone
,
Emmanuell
Tremellius
,
Franciscus
Junius
,
all
learned
men
of
speciall
note
much
esteemed
this
tongue
,
and
promoted
the
study
of
it
,
as
their
writings
shew
.
Mercer
who
was
most
versed
in
the
Hebrew
and
Chaldee
tongues
,
in
his
old
age
a
little
before
he
died
,
thought
to
have
travelled
into
the
cast
,
only
out
of
a
desire
learne
the
Arabicke
tongue
.
The
Latine
translations
were
so
many
that
Augustine
[
a
](A47629-e35140-b)
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
numbred
.
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
sence
,
and
genuine
signification
of
all
the
Hebrew
and
Greek
words
.
Amongst
many
and
divers
Latine
translations
,
there
was
one
more
common
then
the
rest
of
the
Old
and
New
Te●●ament
,
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
](A47629-e35280-b)
b
Maldon
.
ad
Luc.
16.
1.
&
Eslius
ad
1
Cor.
5.
6.
&
ad
Ephel
.
1.
10.
Latine
,
being
skilfull
in
the
Latine
tongue
,
but
the
vulgar
trans●ation
is
barbarous
in
many
places
.
Therefore
Pagnine
,
[
*
](A47629-e35320-b)
*
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
Authenticall
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
uncertaine
and
unknown
Authour
saith
Whitaker
.
Bootius
in
the
Index
of
his
Sacred
Animadversions
,
ascribes
it
to
Jerome
.
Vide
Whitakerum
de
Scripturis
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
versione
,
saith
Spanbemius
.
The
question
betwixt
us
and
the
Papists
,
now
cometh
to
be
considered
,
which
of
these
Editions
is
authenticall
,
that
is
,
which
of
it selfe
hath
credit
and
authority
,
being
sufficient
of
it selfe
to
prove
and
commend
it selfe
,
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
Greeke
,
all
other
Editions
are
but
of
humane
authority
.
This
proposition
true
in
it selfe
,
is
yet
divers
wayes
opposed
by
the
Papists
,
whose
opinions
may
be
set
downe
in
three
propositions
.
1.
That
the
Hebrew
and
Greeke
Text
are
corrupt
,
and
therefore
not
[
*
](A47629-e35560-b)
*
Bellarm.
l.
2.
de
verbo
Dei
c.
2.
and
Rhemists
Preface
before
the
new
Testament
.
Authenticall
,
for
the
fountaine
is
to
be
preferred
before
the
streames
if
it
come
unto
our
hands
uncorruptly
.
The
Book
of
Moses
[
a
](A47629-e35600-b)
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
Gods
Commandement
was
preserved
in
the
Arke
,
and
that
very
Gospell
written
by
Matthew
,
those
autographs
(
saith
Morinus
)
are
certainely
the
rule
of
all
versions
.
The
second
proposition
is
,
that
the
70.
Translaters
,
were
not
so
much
Translaters
as
Prophets
,
who
wrote
by
divine
inspiration
,
so
that
their
translation
had
been
authentique
,
if
it
had
come
to
our
hands
purely
and
had
not
perished
.
The
third
is
,
that
the
vulgar
Translation
is
of
authentique
authority
,
and
ought
so
to
be
received
,
neither
may
any
man
presume
to
reject
it
upon
any
pretence
;
they
say
it
hangeth
betweene
the
Hebrew
and
Greek
as
Christ
did
between
the
two
Theeves
.
To
these
3.
Propositions
we
oppose
3.
which
are
most
true
,
and
shall
prevaile
.
1.
The
Hebrew
of
the
old
Testament
[
a
](A47629-e35680-b)
a
Scriptura
Hebraea
in
v.
●
.
&
Graeca
in
N.
T.
ab
Hierony
morectè
vocantur
fontes
veritatli
.
and
the
Greeke
of
the
new
is
the
authentique
Edition
,
and
the
pure
fountain
of
divine
truth
.
2.
The
70.
were
not
Prophets
,
but
Translators
.
3.
The
vulgar
translation
neither
is
authenticall
nor
perfect
,
neither
ought
it
in
any
case
so
to
be
esteemed
.
Reasons
Proving
that
the
Hebrew
of
the
old
Testament
,
and
the
Greeke
of
the
New
,
are
authenticall
and
pure
.
To
prove
our
first
Proposition
,
these
arguments
may
be
brought
.
The
Hebrew
of
the
old
,
and
Greek
[
*
](A47629-e35740-b)
*
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
individuall
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
speake
of
the
originall
and
authenticke
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
onely
of
the
originall
*
or
the
primogeniall
Text
in
that
tongue
,
out
of
which
divers
versions
[
a
](A47629-e35770-b)
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
Chirst
,
the
Hebrew
was
not
only
the
alone
authentique
Copy
,
but
the
only
Edition
which
was
extant
in
the
world
.
In
the
dayes
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
Jewes
read
in
their
Synagognes
,
and
in
their
solemne
meetings
,
but
onely
this
Hebrew
Edition
?
After
the
time
of
Christ
,
for
the
space
of
600
yeeres
,
the
Hebrew
Edition
of
the
old
Testament
,
and
the
Greeke
of
the
new
,
were
held
Authentique
,
and
no
other
.
3.
If
any
thing
be
erroneous
,
doubtfull
,
lesse
emphaticall
,
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
Greeke
of
the
new
Testament
,
as
Augustine
[
b
](A47629-e35850-b)
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
fountaines
,
1.
When
in
the
Latine
Edition
there
be
any
errours
of
the
Scribe
.
2.
When
there
are
divers
readings
.
3.
When
there
is
any
thing
doubtfull
in
the
words
of
sentence
.
4.
To
understand
the
force
and
Energy
of
the
word
,
because
all
things
are
more
emphaticall
in
the
originall
.
4.
If
the
authority
of
the
authenticall
Copies
in
Hebrew
,
Chaldee
,
and
Greek
fall
,
then
there
is
no
pure
Scripture
in
the
Church
of
God
,
there
is
no
high
court
of
appeale
where
controversies
[
*
](A47629-e35910-b)
*
●●eronymus
&
coaevus
ei
Augustmus
diffi
.
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
asking
how
it
is
written
,
and
how
readest
thou
,
is
now
either
of
none
effect
,
or
not
sufficient
.
The
Papists
differ
among
themselves
in
this
controversie
[
a
](A47629-e35960-b)
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
Greeke
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
](A47629-e35980-b)
b
As
Canus
l.
2.
c.
13.
de
locis
Theologi●
is
Lind●nus
l.
1.
c.
11.
de
optimo
genere
interpret
.
say
that
the
Jewes
in
hatred
of
the
Christian
faith
depraved
and
much
corrupted
the
Hebrew
Text
of
the
Old
Tes●ament
.
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
Bellarmines
,
before
I
come
to
answer
the
particular
objections
of
the
Papists
.
1.
Jerome
and
Origen
thus
argue
,
if
the
Jewes
corrupted
the
Hebrew
Text
of
the
Old
Testament
,
then
they
did
this
before
the
coming
of
Christ
or
after
it
,
not
before
his
coming
,
for
there
was
no
cause
why
the
Jewes
should
do
it
,
and
our
Saviour
Christ
would
never
have
suffered
so
grosse
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
Christs
coming
,
then
the
Testimonies
cited
〈◊〉
Christ
,
and
his
Apostles
would
have
been
expunged
by
them
,
and
the
speciall
prophesies
concerning
Christ
,
But
they
are
all
extant
.
The
Jewes
have
and
yet
still
doe
keep
the
holy
Text
[
c
](A47629-e36080-b)
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
appeare
,
since
(
as
Johannes
Isaac
contra
Lind
in
.
l.
2.
a
Learned
Jew
writeth
)
that
there
are
above
200
arguments
against
the
Jewes
opinion
,
more
evident
and
expresse
in
the
Hebrew
Text
of
the
old
Testament
,
then
there
be
in
the
Latine
translation
.
From
the
dayes
of
our
Saviour
Christ
untill
this
time
,
the
Jewes
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
,
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
Latine
,
wherein
he
hath
reproved
that
Treatise
of
Lindan
,
and
disclosed
his
folly
.
Muis
(
who
hath
written
a
Commentary
on
the
Psalmes
)
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
wee
written
twice
,
or
if
one
letter
but
touched
another
that
Copy
was
not
admitted
into
their
Synagognes
,
but
onely
allowable
to
be
read
in
Schooles
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
Jewes
did
keep
the
holy
Scripture
with
so
great
fidelity
,
that
they
would
rather
dye
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
numbring
of
the
words
and
Letters
,
with
the
variations
of
pointing
and
writing
,
l●●st
any
place
or
suspicion
should
be
given
of
falsifying
it
,
seemes
to
be
a
good
plea
also
against
the
Jewes
wilfull
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
paines
,
in
translating
the
Bibles
out
of
Hebrew
.
Yet
Morinus
would
seeme
to
give
answer
to
this
,
viz.
that
we
might
convince
the
Jewes
out
of
their
own
Books
.
Jerome
doth
in
a
thousand
places
call
it
the
Hebrew
truth
,
&
fontem
limpidissimum
,
and
preferres
it
before
the
translation
of
the
Septuagint
,
and
all
other
versions
whatsoever
.
He
cals
the
Hebrew
in
the
old
and
Greek
in
the
New
Testament
,
fontes
veritatis
.
Farther
if
the
Jewes
would
have
corrupted
the
Scripture
they
could
[
*
](A47629-e36400-b)
*
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
Jewes
then
being
so
farre
dispersed
themselves
,
conferre
together
,
and
corrupt
them
all
with
one
consent
?
The
Books
were
not
onely
in
the
hands
of
the
Jewes
,
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
.
Adde
,
if
the
Jewes
would
have
corrupted
the
Scripture
,
they
would
have
corrupted
those
places
which
make
most
against
them
,
concerning
Christs
person
,
and
office
;
as
that
prophesie
,
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
then
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
Jewes
deny
,
that
by
Shilo
there
is
understood
the
Messias
?
but
the
threefold
Paraphrase
there
hath
expressely
added
the
word
Messias
,
and
stops
the
mouths
of
the
Jewes
,
who
must
not
deny
their
authority
,
so
that
they
feare
nothing
more
then
to
[
*
](A47629-e36480-b)
*
Amoma
Antibarb
.
Bibl.
l.
1.
contest
with
those
Christians
,
who
read
and
understand
the
Chaldee
Paraphrases
,
and
interpretations
of
the
Rabbines
.
See
Master
Mede
on
that
Text.
Psalme
2.
12.
where
the
vulgar
Latine
hath
apprehendite
disciplinam
(
quae
lectio
nihil
magnificum
de
Christo
praedicat
)
the
Hebrewes
read
osculamini
filium
,
which
is
more
forcible
[
a
](A47629-e36540-b)
a
Ipse
Bellarminus
fatetur
,
ex
Textu
Hebrae●
Judaeos
fortius
constringi
&
vexari
saepius
pesse
,
quam
ex
versione
Latina
.
to
prove
the
mystery
of
Christs
Kingdome
,
and
celebrate
his
ample
dominion
over
all
.
That
place
53.
of
Esay
containes
both
the
prophesie
,
and
whole
passion
of
Christ
in
it selfe
.
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
[
*
](A47629-e36580-b)
*
l.
2.
contra
Lind.
p.
82.
saith
that
this
Chapter
converted
him
,
that
he
read
it
over
more
then
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
Rabbines
at
Frankford
,
he
urged
this
Chapter
against
them
,
and
thereby
brought
them
into
those
straights
,
and
so
stopped
their
mouths
,
that
they
could
not
reply
to
his
arguments
.
We
have
the
second
Psalme
,
the
21.
the
110.
and
all
others
entire
and
complete
,
in
which
there
are
most
manifest
[
*
](A47629-e36620-b)
*
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.
prophesies
concerning
Christ
.
There
are
many
besides
the
Papists
,
who
have
stood
for
the
uncorrupt
truth
of
the
fountaines
and
have
defended
the
Jews
faithfulnesse
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
,
then
Salomon
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
Jewes
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
](A47629-e36760-b)
a
L.
●
.
de
verbo
Dei
c.
2.
onely
produceth
5.
places
of
Scripture
,
in
which
he
indevours
to
prove
not
that
the
Hebrew
text
is
corrupted
by
the
labour
or
malice
[
b
](A47629-e36790-b)
b
Alijs
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
Jewes
,
(
that
opinion
he
evidently
and
solidly
refutes
)
yet
that
it
is
not
altogether
pure
and
perfect
,
but
hath
its
errours
brought
in
from
the
negligence
of
the
Scribes
,
and
Ignorance
of
the
Rabbines
.
Cotton
saith
the
originals
are
miserably
corrupted
;
and
that
there
is
a
multitude
almost
incredible
of
depravations
,
and
falsifications
made
by
the
Rabbines
and
Massorites
.
But
Bellarmine
who
was
more
learned
than
he
,
and
from
whom
he
hath
stollen
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
onely
argument
[
*
](A47629-e36930-b)
*
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
to●is
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
faire
penfer
à
une
malicieuse
entrepri●se
de
Juifs
.
Benedict
.
Turretin
response
à
la
Preface
de
Coton
.
which
Lindon
hath
of
any
shew
,
to
prove
that
the
Jewes
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
easie
(
saith
Whitaker
)
to
vindicate
this
place
from
their
calumnie
.
For
first
learned
men
witnesse
,
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
margine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
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
Kings
professor
of
Hebrew
in
Paris
on
the
place
concludes
that
the
Jewes
did
not
corrupt
this
word
.
Vide
sil
in
loc
.
The
Chaldee
Paraphrast
hath
joyned
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
writt
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.
[
*
](A47629-e37300-b)
*
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
sence
,
and
the
Apostle
followed
them
.
The
scope
of
the
Psalme
is
,
that
Gods
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
sheweth
how
they
were
taught
by
the
works
of
God
,
thence
to
the
end
;
they
were
instructed
by
his
word
;
the
Apostle
alledgeth
this
Psalme
to
prove
that
the
Jewes
might
come
to
know
God
by
his
word
,
and
thereby
might
have
faith
in
Christ
Jesus
;
the
sense
therefore
is
not
onely
the
delineation
and
constitution
of
things
created
,
but
also
the
word
of
God
,
and
the
doctrine
of
the
Gospell
,
long
since
propounded
to
the
Jewes
,
and
so
propounded
as
they
could
not
but
heare
,
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
Gospell
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
Gospell
;
and
to
this
end
he
did
foreshew
that
he
would
give
unto
them
preachers
.
Coton
urgeth
2
other
places
,
to
shew
that
the
Hebrew
Text
is
corrupted
,
2
Matth
23.
and
27.
of
Matthew
.
Ob.
2
Matth.
23.
He
shall
be
called
a
[
*
](A47629-e37570-b)
*
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
;
an
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
originall
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
paralels
;
Piscator
,
Dr.
Taylor
,
Master
Dod
goe
the
same
way
.
Chrysostome
and
Theophylact
,
because
they
cannot
undoe
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
seeme
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.
[
*
](A47629-e37880-b)
*
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
margine
scriptum
fuisse
Jeremiam
,
quod
postea
scriptorum
incogitantia
intertextū
irrepserit
.
Ad
hoc
facit
,
quod
in
Syra
versione
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
cites
Jeremie
for
that
which
is
to
be
found
onely
in
Zacharie
.
Sol.
Junius
in
his
paralels
and
Doctor
Taylor
on
the
temptation
bring
6.
answers
to
reconcile
these
places
.
1.
Some
say
it
joynes
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
Jeremies
writings
which
are
Canonicall
,
but
in
some
Aprocryphall
writings
of
Jeremy
which
the
Jewes
had
,
and
which
Chrysostome
confesseth
he
saw
,
wherein
these
words
were
;
but
it
is
not
likely
,
that
the
holy
Evangelist
would
leave
a
Canonicall
Text
,
and
cite
an
Apocryphall
,
or
give
such
credit
to
it
,
or
seek
to
build
our
faith
upon
it
;
and
by
our
rule
,
that
Book
should
be
Canonicall
,
which
is
cited
by
Christ
or
his
Apostles
.
3.
Some
say
that
Matthew
forgat
,
and
for
Zachary
put
downe
Jeremies
;
so
Augustine
,
and
Erasmus
;
but
with
more
forgetfulnesse
,
for
holy
men
wrote
as
they
were
moved
by
Gods
Spirit
.
4.
Some
thinke
it
the
errour
of
heedlesse
writers
,
who
might
easily
so
erre
;
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
spake
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
usuall
among
the
Jewes
,
as
Salomon
was
called
Jedidiah
,
Iehoiacim
Jeconias
and
Coniah
;
Simon
;
Peter
,
Cephas
,
and
Bariona
;
Matthew
,
Levi.
So
farre
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
,
1
Chamier
distinguisheth
of
a
twofold
depravation
,
one
of
Interpretation
,
herein
we
excuse
not
,
nor
defend
the
Jewes
.
Second
of
the
letter
,
herein
they
are
to
be
patroniz'd
against
the
Papists
,
The
Hebrew
Edition
then
(
notwithstanding
these
and
such
like
frivolous
objections
)
is
sincere
and
uncorrupt
,
and
if
any
errours
crept
in
through
negligence
or
Ignorance
of
the
Pennien
,
which
Copyed
out
the
Bookes
,
yet
Bellarimine
himselfe
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
Jesuites
alledge
,
why
the
Hebrew
and
the
Greeke
,
which
kept
their
integrity
400
yeares
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
lesse
danger
,
and
greater
quiet
,
loose
not
their
beauty
onely
,
but
their
Chastity
also
.
And
we
marvell
that
the
Jesuites
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
Greeke
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
[
*
](A47629-e38530-b)
*
The
Greeke
Scholiast
,
Oecumenius
,
so
reade
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
Jesuite
confesseth
,
serving
the
Lord
,
and
it
appeareth
in
the
Syriacke
translation
:
and
who
seeth
not
,
that
it
might
rather
be
an
oversight
of
the
writer
taking
one
word
for
another
,
rather
then
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
our selves
to
the
corrupt
customes
and
manners
of
the
times
;
but
to
keep
time
in
all
our
actions
,
and
doe
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
doxologie
,
for
thine
is
the
Kingdome
,
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
Latine
,
because
it
hath
them
not
.
Tertullian
,
Cyprian
,
Ambrose
,
Jerome
,
and
Augustine
doe
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
forme
of
expression
,
sed
irrepsisse
in
contextum
,
&
quae
in
vetustissimis
aliquot
codicibus
Graecis
desit
,
It
is
not
presently
trifles
,
whatsoever
Erasmus
or
any
other
man
shall
reject
out
of
the
Greek
Copy
under
that
name
,
and
yet
they
doe
Erasmus
wrong
,
to
say
that
he
called
that
part
of
the
Lords
Prayer
trifles
absolutely
;
for
he
stiles
it
so
conditionally
,
if
it
be
not
part
of
the
Ancient
Text.
2.
If
Erasmus
had
understood
that
that
passage
had
beene
taken
out
of
the
Book
of
Chronicles
written
by
the
penne
of
the
holy
Ghost
,
David
,
1
Chron.
29.
11.
with
some
Abridgement
of
the
Prophets
words
.
3.
That
cannot
be
superstuous
without
the
which
we
should
not
have
had
a
perfect
form
of
Prayer
;
Qua
tuum
est
regnum
,
&c.
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
.
Deest
quoque
in
versione
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
beene
wanting
,
there
had
wanted
a
forme
of
that
Prayer
which
standeth
in
praise
and
thanksgiving
.
4.
If
to
give
a
substantiall
reason
of
that
which
goeth
before
be
superfluous
,
then
this
conclusion
may
be
so
.
5.
For
confirmation
of
this
reading
,
we
may
alleadge
besides
the
consent
of
the
Greek
Copies
,
the
Syrian
interpretation
which
is
very
Ancient
.
Chrysostome
,
Theophylact
,
and
Euthymius
expound
it
.
The
Lords
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
Gospell
,
which
Luke
hath
not
.
Salmeron
reproves
Cajetan
for
calling
this
Multil●quium
,
since
there
is
a
notable
confession
of
4
properties
of
God
,
his
Kingdome
,
Power
,
Glory
,
and
Eternity
.
I
should
now
shew
,
that
neither
the
translation
of
the
Seventy
,
nor
of
the
vulgar
Latine
are
authenticall
;
but
there
are
two
questions
of
great
moment
,
first
to
be
discussed
.
The
first
is
,
whether
any
Bookes
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
Bookes
of
Scripture
,
some
were
Historicall
,
Ethicall
,
or
Physicall
,
[
*
](A47629-e39170-b)
*
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
bodie
.
Chamier●●
.
others
Dogmaticall
.
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
finde
none
so
intituled
in
the
Canon
thereof
,
is
easily
answered
.
Either
they
were
Civill
and
common-wealth
Stories
,
whether
the
Reader
is
referred
if
it
like
him
to
read
the
stories
more
at
large
,
which
the
Prophets
touched
shortly
;
or
else
they
are
contained
in
the
Books
of
the
Kings
,
which
are
manifestly
proved
to
be
written
by
divers
Prophets
in
their
severall
ages
,
wherein
they
prophesied
.
Salomons
Books
which
he
wrote
of
generall
Philosophy
fell
away
,
but
all
the
other
Books
of
the
Scripture
do
still
remain
.
First
,
they
are
all
of
God
,
all
whose
works
remain
for
ever
,
therefore
the
holy
Scriptures
being
not
onely
his
handy-work
,
but
as
it
were
the
chief
and
Master-work
of
all
other
,
must
have
a
continuall
endurance
.
Secondly
,
they
all
are
written
generally
for
our
instruction
,
and
more
particularly
for
admonition
and
warning
,
for
comfort
and
consolation
,
unlesse
we
will
say
that
God
may
be
deceived
in
his
purpose
and
end
wherefore
he
ordained
them
;
it
must
needs
be
,
that
it
must
continue
whatsoever
hath
been
written
in
that
respect
.
Thirdly
,
if
the
Lord
have
kept
unto
us
the
whole
Book
of
Leviticus
,
and
(
in
it
)
the
ceremonies
(
which
are
abolished
,
and
whereof
there
is
now
no
practice
)
because
they
have
a
necessary
and
profitable
use
in
the
Church
of
God
;
Bodie
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
heare
the
Scripture
it self
,
witnessing
of
it
own
authority
and
durablenesse
to
all
ages
;
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
.
also
professeth
,
that
he
knew
long
before
,
that
the
Lord
had
founded
his
testimonies
for
ever-more
.
But
our
Saviour
Christs
testimony
is
of
all
other
most
evident
:
And
yet
more
vehemently
,
not
one
jot
,
or
small
letter
,
prick
[
a
](A47629-e39430-b)
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
passe
untill
all
be
fulfilled
.
Rom
15.
4.
therefore
none
of
those
which
were
written
for
that
end
,
are
lost
.
Origen
in
praefat.
in
Cant.
Canticorum
,
Augustine
l.
18.
de
civitate
Dei
.
c.
38.
thought
it
could
not
neither
stand
with
the
Divine
providence
,
nor
with
the
honour
of
the
Church
,
that
any
Canonicall
Books
,
and
given
for
such
to
the
Church
,
should
be
lost
.
Of
this
opinion
are
many
worthy
moderne
Divines
.
Junius
,
Chamierus
,
Tomo
.
1.
L.
9.
c.
5.
Polanus
,
Wendelinus
,
Waltherus
,
Spanhemius
,
Cartwright
,
Gerardus
in
exegesi
loci
primi
de
Scriptura
sacra
.
c.
6.
Joh.
Camero
Tomo
.
3.
in
Praelectionibus
de
verbo
Dei
.
Cap.
15.
Rivetus
in
Isagoge
ad
S.
Script
.
c.
6.
&
in
Summa
Controversiarum
Tom.
1.
Tract
.
1.
Quaest.
1.
Altingi
us
.
But
Chrysost.
and
Whitaker
,
also
Bellarmine
l.
4.
de
verbo
Dei
.
c.
4.
Gr●ther
and
Becanus
hold
that
some
Canonicall
Books
are
lost
.
I
rather
subscribe
to
the
judgement
of
the
former
Reverend
Divines
who
held
the
contrary
.
The
second
question
is
,
whether
the
Scripture
of
the
old
Testament
was
punctata
Cevalerius
,
Buxtorsius
,
Marinus
,
Junius
,
and
other
very
godly
and
learned
men
have
defended
the
antiquity
of
the
pricks
,
which
to
the
Hebrews
are
in
stead
of
Vowels
,
and
say
that
the
Bibles
were
punctata
in
our
Saviour
Christs
time
and
that
he
approved
of
the
same
Matth.
5.
[
*
](A47629-e39680-b)
*
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
yeares
after
Christs
birth
;
this
opinion
divers
learned
men
have
defended
with
most
weighty
reasons
,
as
Martinius
in
Technologia
,
Luther
,
Mercer
,
Scaliger
,
and
Drusius
,
Calvin
upon
the
11.
of
Zacharie
,
Zuinglius
in
his
Preface
on
Esay
.
Raynolds
in
his
censure
of
the
Apocryphall
Books
.
But
above
all
Capellus
in
his
Book
entitled
Arcanum
punctationis
revelatum
,
hath
so
strongly
confirmed
that
opinion
,
and
hath
so
solidly
confuted
the
reasons
which
are
commonly
brought
to
the
contrary
,
that
he
hath
drawn
some
learned
Divines
to
his
opinion
,
which
before
did
stiffely
adhere
to
the
contrary
opinion
,
and
left
others
very
doubtfull
:
He
hath
well
answered
that
place
,
Matth.
5.
18.
l.
2.
c.
14.
But
(
as
Amana
saith
)
if
any
will
not
be
moved
from
the
other
opinion
,
suum
Cuique
liberum
sit
judicium
.
Vide
Fulleri
Miscell
Sac.
l.
4.
c.
4.
Mercerum
ad
Gen.
16.
13.
&
Drusium
ad
difficuliora
loca
Genes.
Buxtor
fij
dissertationem
de
Ebraeorum
literis
.
Our
Saviour
saith
,
Matth.
5.
18.
that
not
one
jot
or
prick
of
the
Law
shall
perish
,
whereby
it
should
appeare
that
the
Law
and
the
Prophets
(
for
of
both
he
speaketh
immediately
[
*
](A47629-e39880-b)
*
B●shop
Ushers
Body
of
Divinity
p.
13.
before
)
had
vowels
&
pricks
:
whereunto
also
belong
all
those
places
of
Scripture
,
which
testifie
of
the
clearnesse
,
and
certainty
of
the
Scripture
,
which
could
not
at
all
be
now
,
if
it
lacked
Vowels
.
Yet
this
is
not
B.
Vshers
judgement
,
as
himselfe
told
me
.
Non
est
improbabile
argumentum
ex
Matth.
5.
v.
18.
[
*
](A47629-e39910-b)
*
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
shew
that
neither
the
translation
of
the
Seventy
,
nor
the
vulgar
Latine
are
anthenticall
.
1.
The
Greek
translation
of
the
Old
Testament
,
which
is
commonly
ascribed
to
the
Seventy
Interpreters
,
is
not
Divinely
[
*
](A47629-e40070-b)
*
In
editione
Graecâ
Librorum
Mosis
,
Psalmorum
,
&
Prophetarum
,
nihil
fermè
est
quod
peregrinum
non
sonet
,
&
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
chiefe
Pillars
of
the
Primitive
Church
ranne
into
this
errour
,
whence
sprung
many
other
errours
.
The
Greek
Fathers
,
who
were
generally
unskilfull
both
in
Hebrew
and
Latine
(
some
few
excepted
)
were
the
lesse
to
be
blamed
here
,
since
they
made
use
of
no
other
Editions
,
therefore
they
more
confidently
affirmed
their
own
to
be
Authenticall
.
Augustine
,
Tertullian
,
and
many
of
the
Latine
Fathers
(
whom
divers
Divines
follow
)
ascribed
too
much
to
the
Seventy
Interpreters
.
Yet
there
was
a
controversie
between
Augustine
and
Jerome
concerning
their
authority
,
as
is
evident
by
both
their
Epistles
.
Bellarmine
[
*
](A47629-e40130-b)
*
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
,
least
they
should
erre
in
any
thing
,
so
that
they
may
seeme
rather
to
be
Prophets
then
Interpreters
.
Gretzer
bestoweth
a
Prophetique
spirit
upon
them
,
because
they
did
so
agree
and
absolved
their
taske
in
so
short
a
space
of
time
,
viz.
in
72.
[
*
](A47629-e40160-b)
*
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●
parte
1●
.
Dub.
22.
dayes
,
They
are
said
to
have
been
put
a
part
in
72.
celles
,
and
to
have
all
agreed
in
their
translation
,
and
the
ruines
thereof
were
(
as
is
reported
)
shewed
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
chiefe
man
about
King
Ptolomie
,
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
[
*
](A47629-e40280-b)
*
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
mixt
and
confused
translation
of
many
.
If
the
Seventy
,
as
well
as
the
Hebrew
had
been
authenticall
,
the
Lord
would
have
been
carefull
to
have
kept
it
pure
and
uncorrupt
unto
our
dayes
,
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
[
*
](A47629-e40350-b)
*
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
ha-buit
,
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
mixt
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
Graecians
;
and
cited
it
sometimes
where
there
is
a
most
manifest
difference
from
the
Hebrew
Text
but
yet
they
did
not
alwayes
use
that
translation
,
which
they
would
have
done
,
if
they
had
esteemed
it
Divine
and
Authenticall
.
Spanhemius
Dub
Evangel.
parte
1a
.
Dub.
23.
and
Amama
Antibarb
.
Bibl.
l.
2.
both
thinke
that
conjecture
of
Heinsius
(
in
his
holy
Aristarchus
)
very
probable
,
viz.
that
the
fable
of
the
number
,
and
consent
of
the
Interpreters
took
its
originall
from
the
24.
of
Ex●dus
.
Hence
(
saith
Henisius
there
)
without
doubt
the
History
concerning
Ptolomie
,
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
worke
,
and
proceeded
from
Interpreters
not
Prophets
,
it
couldbe
neither
Authenticall
nor
fide
digna
,
any
farther
then
it
agreed
[
*
](A47629-e40510-b)
*
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
compl●●s
.
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
consisten●
in
judicio
,
〈◊〉
quia
condemu●●●●tur
.
Chamierus
ibid.
with
the
Hebrew
Text.
The
Ancients
themselves
Commenting
upon
Scripture
,
used
not
the
Septuagint
Edition
as
authenticke
,
from
which
it
would
not
have
been
then
lawfull
to
depart
;
but
rather
often
correct
it
,
as
Origen
and
Jerome
from
the
Hebrew
fountaines
:
which
every
one
knoweth
that
is
versed
in
their
workes
.
They
are
most
bold
in
changing
numbers
without
any
reason
,
as
Gen.
5.
to
Seth
,
Enos
,
Cainaan
,
Malaleel
,
they
give
each
a
100
yeares
beyond
the
Hebrew
truth
.
In
the
46
Chapter
of
Genesis
for
Seventy
soules
they
say
75.
The
Seventie
read
Prov.
8.
23
in
the
beginning
God
created
me
,
for
,
in
the
beginning
God
possessed
me
,
whether
because
they
mistook
the
Hebrew
word
Chava
for
Cava
,
upon
their
likenesse
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
authenticall
.
We
are
now
come
to
shew
,
that
the
vulgar
Latine
Edition
[
*
](A47629-e40820-b)
*
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.
&c.
96.
Rivetus
in
Catholico
Orthodoxo
Wend●lin
.
in
Christiana
theologia
.
Gerh.
loe
prim
.
de
Script
.
Sac.
with
lea●ned
Papists
hold
that
it
was
not
Jeromes
tra●sl●tion
.
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
authenticall
,
a
thing
of
it self
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
,
forme
,
speech
,
as
the
Hebrew
of
the
Old
Testament
,
and
the
Greek
of
the
new
were
,
but
was
translated
by
humane
indeavour
,
and
therefore
it
is
against
both
religion
and
reason
to
say
it
is
authenticall
;
a
work
of
men
cannot
in
perfection
be
equall
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
authenticall
Scripture
,
not
to
make
his
translation
authenticall
;
for
both
Jerome
and
every
other
Interpreter
might
erre
,
so
did
not
the
Prophets
and
Apostles
;
the
Councell
of
Trent
first
decreed
that
this
translation
should
be
authenticall
,
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
senselesly
many
times
,
therefore
it
is
not
to
be
held
authenticall
.
Gen.
3.
15.
ipsa
for
ipse
viz.
Christ
,
or
ipsum
viz.
semen
,
which
place
it
seemeth
was
corrupted
Idolatrously
to
extoll
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
errour
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
,
[
*
](A47629-e41160-b)
*
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
Seventie
translate
it
(
the
Apostle
Paul
approving
of
it
,
2
Cor.
3.
7.
10.
)
was
glorified
.
This
interpretation
of
the
vulgar
is
reprehended
by
Valla
,
Vatablus
,
Arius
Montanus
,
Steuchus
,
Cajetan
,
Ferus
,
Oleaster
,
Thomas
Aquinas
and
Bellarmine
himself
de
ecclesia
triumphante
l.
2.
c.
4.
which
is
also
confirmed
by
the
Text
it self
,
for
the
Scripture
witnesseth
,
that
the
people
could
not
behold
the
face
of
Moses
for
the
brightnesse
thereof
,
Exod.
34.
30.
and
therefore
his
whole
face
,
not
the
highest
part
of
his
forehead
,
or
his
head
was
covered
with
a
vaile
33.
v.
of
that
Chapter
,
2
Cor.
3.
3.
Job
.
5.
1.
The
vulgar
Latine
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
sinnes
,
to
which
of
the
Saints
that
ever
have
lived
or
yet
doe
live
in
the
earth
,
wilt
thou
turne
?
by
whose
testimony
thou
shalt
be
helped
in
this
thy
complaint
against
God
?
Psal.
2.
12.
The
vulgar
hath
Apprehendite
disciplinam
,
[
*
](A47629-e41380-b)
*
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●
interprete
à
quibus
neutra
vox
est
ex
pressa
.
Cham●r
.
de
Canone
.
l.
13.
c.
9.
kisse
the
son
.
Thus
an
evident
place
against
the
Jewes
for
the
second
person
in
Trinity
is
obscured
and
overthrown
,
by
the
corrupt
Latine
Text.
To
say
the
sense
is
the
same
,
is
in
vaine
;
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
kisse
the
Sonne
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
errour
of
the
denying
the
diety
of
the
eternall
Sonne
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
&c.
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
Latine
of
the
New
Testament
is
no
lesse
corrupted
then
of
the
old
.
Matth.
6.
11.
Em●n
Sa.
The
English
Papists
at
Rhemes
(
who
translated
the
New
Testament
into
English
,
not
out
of
the
Greek
Text
,
but
out
of
the
vulgar
Latine
)
read
,
give
us
to
day
our
super-substantiall
bread
,
the
Latine
hath
it
panem
super-substantialem
for
Quotidianum
,
daily
bread
.
The
Rhemists
note
upon
the
same
is
,
by
this
bread
so
called
here
according
to
the
Latine
and
Greek-word
,
we
aske
not
onely
all
necessary
sustenance
for
the
body
;
but
much
more
all
spirituall
food
.
viz.
the
blessed
Sacrament
it self
,
which
is
Christ
the
true
bread
that
came
down
from
heaven
,
and
the
bread
of
life
to
us
that
eate
his
Body
.
Our
Saviour
Christ
which
condemned
vaine
repetition
,
and
by
a
forme
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
farre
removed
in
nature
,
spirituall
and
corporeall
,
heavenly
and
earthly
;
yea
,
the
creature
and
the
creator
.
Thirdly
,
hence
it
should
follow
,
that
he
taught
them
expressely
to
aske
that
which
he
had
neither
instituted
,
nor
instructed
them
of
,
and
whereof
his
Disciples
were
utterly
Ignorant
.
Salomon
,
Prov.
30.
8.
Lechem
Chukki
the
bread
which
is
ordained
for
me
.
The
Jesuites
will
never
be
able
to
justifie
the
old
interpreter
,
which
translateth
one
word
the
same
both
in
syllables
and
signification
,
in
one
place
Supersubstantiall
,
and
in
another
,
viz.
in
Luke
Quotidianum
or
Daily
against
which
interpretation
of
his
,
he
hath
all
antiquity
before
that
translation
,
and
some
of
the
Papists
themselves
retained
the
words
of
Daily
Bread
.
Bellarmine
.
l.
1.
de
bonis
operibus
c.
6.
preferres
Quotidianum
,
and
defends
it
against
the
other
.
Tostatus
applyeth
it
to
temporall
things
.
The
Syriacke
saith
Panis
indigentiae
,
vel
sufficientiae
nostrae
.
Luke
1.
18.
undeservedly
,
accepted
,
or
whom
Gods
singular
favour
had
made
acceptable
.
Plena
gratia
for
gratis
dilecta
as
Chrysostome
renders
it
,
Haile
Mary
full
of
grace
,
for
freely
beloved
.
The
word
signifieth
not
any
grace
or
vertue
inherent
in
one
,
but
such
a
grace
or
favour
as
one
freely
vouchsafeth
and
sheweth
to
another
;
the
word
retained
by
the
Syriacke
in
this
place
is
Taibutha
,
and
signifieth
happiness
,
blessednesse
,
goodnesse
,
bountifulnesse
.
Tremelius
turneth
it
gratia
which
may
and
ought
to
be
Englished
favour
,
as
the
Greek
word
signifieth
,
and
is
expounded
by
the
Angell
,
and
the
Virgin
Mary
themselves
,
the
Angell
adding
in
the
same
verse
,
the
Lord
is
with
〈◊〉
,
meaning
by
his
speciall
favour
,
and
in
v.
30.
saying
,
she
had
found
favour
with
God
.
The
Virgin
in
her
thankfull
song
magnifying
the
mercy
of
God
toward
her
,
that
he
had
so
graciously
looked
on
her
in
so
meane
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
Haile
cannot
profit
,
being
in
Heaven
,
as
the
salutation
of
the
Angell
did
and
might
doe
,
whilst
she
was
here
in
the
vale
of
misery
.
Their
Alchymie
also
is
ridiculous
,
to
make
that
a
Prayer
unto
her
,
which
was
a
Prayer
for
her
,
to
make
it
daily
,
that
served
in
that
kinde
,
for
one
onely
time
:
to
make
it
without
calling
which
the
Angell
durst
not
doe
,
unlesse
he
had
beene
sent
.
Ephes.
5.
[
*
](A47629-e41960-b)
*
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
Turkes
and
Jewes
,
to
whom
the
benefit
of
Matrimony
cannot
be
denyed
?
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
[
*
](A47629-e42030-b)
*
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
.
Marke
6.
8.
Vide
Salmerovem
&
Rib●ram
in
loc.
Sacrament
is
the
same
with
the
Ancient
Latine
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
else-where
in
the
New
Testament
for
a
walking
staffe
,
agreeth
fitly
unto
Jacob
,
who
being
both
old
and
sick
,
had
need
to
stay
himselfe
thereupon
,
whilst
he
praised
God
.
Joseph
was
no
King
,
aud
therefore
had
no
Scepter
to
fall
down
before
.
In
the
Hebrew
,
Gen.
47.
for
top
we
read
head
,
which
by
a
Metaphor
,
signifies
the
top
,
because
the
head
is
the
end
and
highest
part
of
man
,
and
consequently
of
any
thing
else
.
And
for
staffe
we
now
read
in
the
Hebrew
,
bed
;
which
fell
out
,
because
the
word
mittah
,
there
extant
,
pricked
with
other
Vowels
signifies
a
staffe
for
in
the
Hebrew
matteh
is
a
staffe
,
and
mitteh
a
bed
.
The
Septuagint
whom
the
Apostle
followes
,
read
it
matteh
and
so
translated
it
staffe
,
otherwise
th●n
w●
now
read
it
in
the
Hebrew
Text.
If
we
follow
the
Hebrew
Text
,
as
it
is
now
extant
,
the
sence
will
be
,
That
Jacob
,
because
he
could
not
raise
his
body
out
of
his
bed
,
therefore
he
bowed
his
head
forward
upon
his
beds
head
,
and
so
worshipped
God
.
Bez●
speaking
of
the
divers
Latine
translations
of
the
New
Testament
onely
,
Erasmus
,
Castalion
,
and
such
like
.
These
plac●s
may
serve
to
shew
that
the
vulgar
Latine
is
corrupt
,
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
Councell
of
Trent
2
Popes
have
set
forth
this
vulgar
Edition
diversly
;
There
is
no
Edition
Ancienter
then
the
Hebrew
,
if
the
Latine
have
been
used
a
1000
yeares
in
the
Church
,
the
Hebrew
hath
been
used
almost
3000
yeares
;
the
Chaldee
,
Arbicke
,
Syriacke
,
and
Greeke
Editions
also
have
beene
used
above
a
1000
yeares
,
and
so
should
be
authentique
by
the
Papists
argument
.
Having
spoken
of
the
authority
of
the
Scriptures
,
the
Canonicall
Books
,
and
the
Authenticall
Editions
;
I
now
goe
on
to
treate
of
the
end
of
the
Scripture
,
its
adjuncts
or
properties
fitted
to
that
end
,
and
the
Interpretation
of
Scripture
.
The
end
of
the
Scripture
comes
next
to
be
considered
,
of
this
I
have
spoken
somewhat
afore
,
but
shall
now
inlarge
my selfe
.
The
end
of
the
Scripture
is
considered
,
1.
In
respect
of
God
[
*
](A47629-e42470-b)
*
God
in
Christ
,
or
God
and
Christ
is
the
object
of
Christian
religion
;
without
knowledge
of
Christ
we
can-not
know
God
savingly
,
John
11.
27.
In
jury
onely
is
God
knowne
.
2.
In
respect
of
us
.
In
respect
of
God
,
the
end
of
the
Scripture
is
a
glorifying
of
him
;
by
it
we
may
learne
to
know
,
love
and
feare
him
,
and
so
be
blessed
.
The
glory
of
God
is
the
chiefe
end
of
all
things
,
Prov.
16.
4.
In
respect
of
us
,
The
end
of
the
Scripture
is
,
1.
Intermediate
,
temporall
edification
,
which
is
fitly
referred
to
5
[
*
](A47629-e42530-b)
*
2
Tim.
3.
16.
Rom
▪
15
▪
4.
The
word
of
God
is
profitable
5
wayes
.
1.
For
confirmation
of
true
Doctrine
,
or
teaching
men
the
truth
.
principall
uses
,
the
two
first
respect
the
mind
,
the
other
three
the
heart
,
will
and
affection
.
It
is
profitable
for
Doctrine
,
it
serves
to
direct
to
all
saving
truth
;
nothing
is
to
be
received
as
a
truth
necessary
to
salvation
,
but
what
is
proved
out
of
Scripture
.
Where
that
hath
not
a
tongue
to
speake
,
I
must
not
have
an
eare
to
heare
.
Hoc
quia
de
scrip●uris
non
habet
autoritatem
,
eadem
facilitate
contemuitur
,
qua
probatur
Hieron
.
2.
Reproofe
or
Confutation
,
Luke
10.
25.
26.
27.
Matth.
19.
34.
and
21.
12.
13.
the
Sadducees
,
Matth.
22
29.
By
this
Austin
refuted
the
Pelagians
,
Irenaeus
,
the
Valentinians
;
Tertullian
the
M●rcionites
,
Athanasius
the
Arrians
.
In
comitijs
Vindelicorum
,
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
,
4.
Instruction
to
righteousnesse
.
Instruunt
Patriarchae
etiam
errantes
.
Basil
saith
,
the
Psalmes
are
a
common
Store
house
and
Treasury
of
good
Instruction
.
The
Title
of
the
32
▪
and
some
other
Psalmes
is
Maschil
,
that
is
,
a
Psalme
of
instruction
.
5.
Comfort
in
all
troubles
,
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
Gospell
signifieth
glad-tidings
.
The
Promises
are
the
Christians
best
Cordials
;
as
Gods
Promises
are
the
rule
of
what
we
must
pray
for
in
faith
,
so
they
are
the
ground
of
what
we
must
expect
in
comfort
.
2.
Ultimate
and
chiefest
,
our
Salvation
and
life
Eternall
,
John
5.
39.
and
20.
31.
2
Tim.
3.
15.
It
will
shew
us
the
right
way
of
escaping
hell
and
attaining
Heaven
.
It
will
shew
us
what
to
beleeve
and
practise
,
for
our
present
and
eternall
happinesse
.
This
was
Gods
aime
in
causing
the
Scripture
to
be
written
,
and
we
shall
find
it
fully
availeable
and
effectuall
for
the
ends
for
which
it
was
ordained
by
God
.
CHAP.
VIII
.
THe
properties
of
the
Scripture
fitted
to
that
end
.
The
properties
which
the
Scripture
must
have
for
the
former
end
are
these
.
It
is
.
-
1.
Of
Divine
Authority
.
-
2.
True
and
Certaine
.
-
3.
The
rule
of
faith
and
manners
.
-
4.
Necessary
.
-
5.
Pure
and
Holy
.
-
6.
Sufficient
and
Perfect
.
-
7.
Perspicuous
and
Plaine
.
1.
It
is
of
Divine
Authority
[
*
](A47629-e43140-b)
*
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
then
all
exception
.
It
is
Divine
.
1.
In
its
efficient
cause
and
Originall
,
which
is
God
the
Father
dictating
,
in
his
Sonne
declaring
and
publishing
,
by
his
holy
Spirit
confirming
and
sealing
it
in
the
hearts
of
the
faithfull
.
He
wrote
the
Decalogue
immediately
with
his
own
finger
,
and
Commanded
the
whole
Systeme
,
and
all
the
parts
of
Scripture
,
to
be
written
by
his
servants
the
Prophets
and
Apostles
,
as
the
publike
Actuaries
and
Pen-men
thereof
;
therefore
the
authority
of
the
Scripture
is
as
great
as
that
of
the
holy
Ghost
,
[
*
](A47629-e43190-b)
*
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
godlinesse
,
Whence
it
follows
,
that
the
authority
of
the
Holy
Scriptures
is
.
1.
Infallible
,
[
*
](A47629-e43270-b)
*
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
beleeving
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
minde
and
will
of
God
,
to
whom
truth
is
essentiall
and
necessary
.
2.
Supreame
and
Independent
into
which
at
last
all
faith
is
resolved
,
from
whi●h
it
is
not
lawfull
to
appeale
.
By
which
singular
authority
the
Scripture
is
distinguished
,
both
from
all
prophane
and
Sacred
writings
,
and
Paul
honours
it
with
this
Elogie
,
a
faithfull
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
firme
.
As
God
is
I●hovah
of
himself
,
so
is
his
word
autoritative
of
it selfe
,
and
is
true
and
to
be
obeyed
,
whether
thou
think
it
Scripture
or
no.
There
is
no
higher
authority
for
thee
to
appeale
to
,
it
is
above
opinions
of
men
,
conscience
,
and
therefore
it
must
determine
all
controversies
.
2.
It
is
true
[
*
](A47629-e43440-b)
*
The
materiall
parts
of
Scripture
are
true
.
Historicall
narrations
,
all
the
Histories
there
related
,
are
undoubtedly
true
,
that
of
the
Creation
,
fall
,
of
Christ
.
2.
Threa●enings
,
the
eternall
torments
in
hell
are
sure
as
if
thou
w●st
already
in
them
3.
Promises
the
Scripture
cals
them
the
sure
mercies
of
David
.
4.
Predictions
and
Prophesies
,
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
accomplish●●nt
.
E●ay
9.
6.
Apoc.
18.
2
and
certaine
,
verity
is
affirmed
of
the
Scriptures
primarily
,
internally
,
and
by
reason
of
it selfe
,
which
is
called
the
truth
of
the
object
;
which
is
an
ab●olute
and
most
perfect
agreement
of
all
things
delivered
in
the
Scripture
,
with
the
first
truth
or
divine
will
,
of
which
the
Scripture
is
a
symbole
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
it self
,
John
17.
17.
having
the
God
of
truth
for
the
Authour
,
Christ
Jesus
the
truth
for
the
witnesse
,
the
Spirit
of
truth
for
the
Composer
of
it
,
and
it
worketh
truth
in
the
hearts
of
those
which
heare
it
,
2
Pet.
2.
2.
The
Apostle
preferres
the
Scripture
,
before
the
Revelation
made
by
Ang●ls
,
Gal.
1.
8.
Christ
commends
the
certainty
of
it
above
all
other
sorts
of
Revelation
,
1
Pet.
1.
19.
above
information
from
the
dead
,
Luke
16.
31.
The
word
of
God
is
not
onely
true
but
eminently
true
,
truth
it selfe
,
prima
veritas
,
and
pura
[
*
](A47629-e43600-b)
*
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
essentiall
forme
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
errour
.
2.
Of
promise
,
there
is
no
unfaithfulnesse
in
it
.
The
first
truth
referres
to
the
matter
which
is
signified
,
properly
called
truth
or
verity
.
The
second
referres
to
the
intention
of
the
Speaker
,
which
is
properly
called
veracite
or
fidelity
,
the
latter
is
implyed
,
Psal.
19.
thy
Testimonies
are
sure
,
and
so
the
sure
mercies
of
David
,
the
former
is
implyed
,
in
that
the
word
is
purer
then
Gold
7
times
refined
.
There
are
two
signes
of
truth
in
the
Scripture
.
1.
The
particularity
of
it
▪
it
names
particulars
in
genealogies
,
dolosus
versatur
in
generalibus
.
2.
Impartiality
toward
friends
and
their
adversaries
;
the
most
holy
men
have
their
faults
described
,
they
give
due
commendation
to
their
adversaries
.
The
truth
of
Scripture
is
.
1.
More
then
any
humane
truth
of
sense
or
reason
.
2.
Above
all
naturall
reason
,
as
the
doctrine
of
the
Trinity
,
the
incarnation
of
Christ
,
justification
by
faith
in
Christ
.
3.
A
truth
which
evidenceth
it self
.
4.
The
standard
of
all
truth
,
nothing
is
true
in
doctrin
or
worship
which
is
not
agreeable
to
this
.
3.
The
Scripture
is
the
rule
of
faith
and
manners
.
It
is
termed
Canonicall
generally
by
the
Fathers
of
the
word
Canon
,
[
*
](A47629-e43760-b)
*
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
Cano●●call
,
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
Scripturis
inveniri
omnia
quae
continent
fidem
moresque
vivendi
.
which
signifieth
a
rule
,
because
it
containes
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
easie
,
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.
Universall
.
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
beleeve
,
and
all
good
duties
or
practicals
,
which
we
are
bound
to
practise
.
Whatsoever
is
needfull
to
beleeve
or
to
doe
to
please
God
,
and
save
our
soules
is
to
be
found
here
;
whatsoever
is
not
here
found
,
is
not
needfull
to
beleeve
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
plainely
laid
downe
in
Scripture
,
therefore
there
we
have
a
perfect
rule
of
faith
and
manners
.
It
is
a
rule
.
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
beleeve
,
when
we
doe
[
*
](A47629-e43970-b)
*
Hoc
primum
Credimus
,
cum
credimus
,
quodnihil
ultra
credere
debemus
See
Mr.
Anthony
Burges
on
Marke
1.
2.
3
beleve
(
saith
Tertullian
)
that
we
ought
to
beleeve
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
drawne
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
Gospell
was
honoured
so
much
,
that
it
was
brought
into
the
Councell
,
and
set
in
the
midst
of
them
,
and
to
determine
matters
of
faith
,
as
if
Christ
had
been
there
.
2.
It
is
a
perfect
rule
for
our
lives
and
practise
[
*
](A47629-e44050-b)
*
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
corriga●
,
instituat
ad
justiria●
.
Nec
haec
uti●●ter
praestat
solum●odo
quoe
sophistarum
cavillatio
,
sed
etiam
sufficienter
nempe
ut
perfectus
sit
homo
&c.
Rainoldus
.
Psal.
19.
11.
and
Psal.
119.
9.
In
the
Scriptures
there
are
delivered
remedies
against
all
vices
,
and
meanes
are
there
laid
down
for
the
attaining
of
all
vertues
.
We
must
follow
the
Scriptures
exactly
,
and
not
swerve
to
the
right
hand
or
left
;
a
metaphore
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
poore
in
spirit
&c.
he
broke
forth
into
these
words
,
either
these
sayings
are
not
Christs
,
or
we
are
not
Christians
.
It
is
a
perfect
not
a
partiall
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
partiall
rule
then
it
doth
not
perfectly
direct
,
and
he
that
should
perfectly
doe
the
will
of
God
revealed
in
Scripture
,
should
not
yet
be
perfect
.
Secondly
,
if
the
Scripture
be
a
partiall
rule
,
then
men
are
bound
to
be
wise
above
that
which
is
written
,
that
is
,
above
the
Law
and
Gospell
▪
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
wisdome
,
Psal.
19.
8.
2
Tim.
3
15
,
16
,
17.
3.
Men
in
the
matter
of
faith
[
*
](A47629-e44230-b)
*
Deut.
17.
18.
Esay
8.
20.
Luke
16.
29.
Acts
24.
14.
and
Religion
are
sent
to
the
Scripture
onely
.
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
universall
and
perpetuall
rule
both
in
regard
of
time
and
person
;
[
*
](A47629-e44340-b)
*
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
,
causa
exemplari●
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
Ministeriall
helps
,
as
Prayer
,
Preaching
,
the
knowledge
of
the
tongues
and
the
Ministry
of
the
Church
,
these
are
meanes
to
use
the
rule
and
subordinate
to
it
,
Epist.
7.
David
,
Psal.
119
,
133.
des●es
,
that
all
h●s
counsels
,
thoughts
,
manners
,
actions
,
might
be
directed
according
to
Gods
word
.
we
need
no
more
rules
.
Therefore
it
is
a
vaine
and
absurd
question
of
the
Papists
,
let
a
man
be
lockt
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
,
heare
,
receive
the
Sacrament
according
to
the
directions
of
it
,
buy
,
sell
,
cloath
our selves
and
carry
our selves
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
glorifie
him
in
their
lives
,
and
therefore
they
framed
themselves
according
to
his
statutes
.
We
cannot
better
expresse
an
high
esteeme
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
alwayes
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
,
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
Jude
3.
3.
Of
the
Forme
,
Matth.
22.
19.
4.
The
end
20.
John
31.
and
shall
be
to
the
worlds
end
▪
It
is
not
then
absolutely
and
simply
necessary
,
that
the
word
of
God
should
be
delivered
to
us
in
writing
,
but
onely
conditionally
and
upon
supposition
.
God
for
a
long
time
,
for
the
space
of
2400
yeares
,
unto
the
time
of
Moses
did
instruct
his
Church
with
an
immediate
living
voyce
,
and
had
he
pleased
still
to
goe
on
in
that
way
,
there
had
beene
no
necessity
of
Scripture
now
more
then
in
that
age
,
there
was
a
continuall
presence
of
God
with
them
,
but
now
there
is
a
perpetuall
absence
in
that
way
;
and
the
word
of
God
was
written
.
1.
For
the
brevity
of
mans
life
.
See
the
5.
&
the
11.
Ch.
of
Gen.
The
Patriarks
were
long
lived
before
,
and
after
the
Floud
to
the
times
of
Moses
;
they
lived
some
centuries
of
yeares
;
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
[
*
](A47629-e44670-b)
*
Writing
doth
a
larger
good
to
a
greater
number
and
for
a
longer
time
then
speaking
102
Psal.
19.
vox
audita
perit
,
litera
scripta
manet
.
To
shew
how
much
a
more
faithfull
keeper
record
is
then
report
,
those
few
miracles
of
our
Saviour
which
were
written
,
are
preserved
and
beleeved
;
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
certaine
and
true
rule
and
Canon
,
whereby
it
might
judge
of
all
questions
,
doubts
and
controversies
of
Religion
,
Luke
1.
4.
Every
mans
opinion
else
would
have
been
a
Bible
,
and
every
mans
lust
a
Law
.
3.
That
the
faith
of
men
in
Christ
which
was
to
come
,
might
the
better
be
confirmed
,
when
they
should
see
that
written
before
their
eyes
which
was
done
by
the
Mess●as
,
and
see
all
things
that
were
fore-told
of
him
verified
in
the
event
.
4.
That
the
purity
of
Gods
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.
civill
Lawes
are
written
and
published
that
offenders
may
be
excusable
.
The
Pen-men
had
a
command
from
God
.
1.
A
publike
and
outward
command
,
as
Jeremie
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
condemnes
all
sinne
and
[
*
](A47629-e44870-b)
*
Among
the
Turkes
Polylygamy
is
lawfull
,
Theft
was
permitted
among
the
Spartans
.
filthinesse
;
it
restraines
not
onely
from
evill
words
and
actions
,
but
thoughts
,
glances
.
Those
are
frequent
adjuncts
of
the
word
of
God
,
holy
,
pure
,
and
cleane
,
Psal.
12.
6.
and
18.
31.
and
119.
40
Prov.
30.
5.
It
is
pure
in
its
narrations
,
it
speakes
purely
of
things
evill
and
uncleane
.
It
is
termed
holy
[
*
](A47629-e44920-b)
*
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
principall
cause
,
God
who
is
the
holy
of
holies
,
holinesse
it selfe
,
Esay
6.
3.
Dan.
9.
24.
he
is
the
author
and
inditer
of
it
Luke
1.
67.
2
In
regard
of
the
instrumentall
cause
,
the
Pen-men
of
it
were
holy
men
2
Pet.
1.
21.
Prophets
and
Apostles
.
3.
From
its
matter
,
the
holy
will
of
God
,
A●t
.
20.
27.
the
Scripture
containes
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
[
*
](A47629-e45040-b)
*
Mahomet
said
his
doctrine
c●me
from
God
,
but
the
bla●phemy
and
villany
therein
contained
,
sheweth
it
came
from
Satan
,
whereas
the
purity
and
perfection
of
the
doctrine
contained
in
the
Scripture
sheweth
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
glasse
,
Jam.
1.
23.
to
fire
,
Jer.
23.
29.
to
light
,
Psal.
119.
105.
The
reason
of
it
is
,
because
God
himselfe
is
pure
,
most
pure
,
Psal.
92.
ult.
Hab
1.
13.
It
is
pure
.
1.
Formally
in
it selfe
,
there
is
no
mixture
of
falshood
or
error
,
no
corruption
or
unsoundnesse
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
affirmes
to
be
is
;
and
what
it
d●nyes
to
be
is
not
.
Psal
19.
7.
and
93.
5.
Jam.
1.
18.
2
What
it
promiseth
shall
be
performed
,
and
what
it
threateneth
shall
be
executed
,
Numb
.
23.
19.
1
Sam.
2.
30.
Zach.
1.
6.
3.
What
it
commandeth
is
good
,
and
what
it
forbiddeth
is
evill
,
Deut.
4.
8.
Psal.
119.
108.
and
19.
8.
9.
Rom.
7.
12.
In
other
Bookes
some
truth
is
taught
,
some
good
commended
,
some
kinde
or
part
of
happinesse
promised
:
But
in
the
Inspired
Oracles
of
God
,
all
truth
is
taught
,
all
goodnesse
commanded
,
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
goodnesse
,
all
that
is
there
promised
is
happinesse
.
It
is
a
wonderfull
thing
,
that
all
the
particulars
,
which
the
Canticles
containe
,
being
taken
from
marriage
,
[
*
](A47629-e45270-b)
*
The
Generall
view
of
the
Holy
Scriptures
.
are
handled
so
sincerely
that
no
blemish
or
spot
can
be
found
therein
.
Therefore
the
Scriptures
should
be
preacht
,
read
and
heard
with
holy
[
*
](A47629-e45290-b)
*
Sancta
sanctè
.
affections
,
and
should
be
reverently
mentioned
.
The
●ewes
in
their
Synagogues
will
not
touch
the
Bible
with
unwashed
hands
,
they
kisse
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
,
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
doe
but
think
themselv●s
.
6.
The
Scripture
is
Perfect
.
[
*
](A47629-e45370-b)
*
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●●
Scripturis
esse
perhibet
,
quaecunque
necessaria
.
Tertullianus
adorat
Scripturae
p●enitudinem
,
Et
vae
He●mogeni●i
●i
quid
ijs
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
wayes
.
1.
In
respect
of
the
matter
or
the
Bookes
,
in
which
the
holy
doctrine
was
written
,
all
which
(
as
many
as
were
usefull
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
forme
,
viz.
of
the
sence
or
meaning
of
these
Canonicall
Books
,
or
of
Divine
truth
comprehended
in
them
,
which
Books
containe
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
,
totall
and
perfect
measure
and
rule
both
of
faith
and
manners
,
and
this
is
the
sufficiency
of
the
Scriptures
,
which
is
attributed
to
it
in
a
twofold
respect
.
1.
Absolutely
in
it selfe
,
See
Bp
▪
Vshers
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
Essentiall
parts
,
matter
and
forme
,
and
integrall
,
Law
and
Gospell
,
and
is
wholy
perfect
,
both
1.
Absolutely
,
because
for
the
substance
,
it
eitheir
expressely
or
Analogically
containes
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
,
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
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
efficiente
ause
,
is
thereby
limited
both
for
the
nature
and
qualities
thereof
.
Secondly
,
de
Script
.
c.
Sexto
.
quaest.
Sex●ae
.
Stapletons
,
&
S●rrari●●
are
more
wary
then
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
hee
have
not
an
Angels
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
doe
not
understand
such
a
perfection
as
containeth
all
and
singular
such
things
as
at
any
time
have
beene
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
downe
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
meane
onely
a
Relative
perfection
which
for
some
certaine
ends
sake
agreeth
to
the
Scripture
as
to
an
instrument
,
according
to
which
it
perfectly
comprehendeth
all
things
which
have
beene
,
are
or
shall
be
necessary
for
the
salvation
of
the
Church
.
Thirdly
,
the
severall
Bookes
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
Booke
is
sufficient
to
the
common
end
;
the
whole
Scripture
is
compleate
in
all
the
parts
thereof
,
one
speaking
of
that
which
another
doth
wholy
passe
over
in
silence
,
one
clearely
delivering
what
was
intricate
in
another
.
Paul
speakes
much
of
Justification
,
and
Predestination
,
in
the
Epistle
to
the
Romans
nothing
of
the
Eucharist
,
or
Resurrection
.
Fourthly
,
since
God
did
reveale
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
lawfull
for
any
humane
wight
to
adde
thereto
,
or
take
therefrom
;
but
when
God
did
reveale
more
unto
it
,
the
former
onely
was
not
then
sufficient
without
the
latter
.
Fifthly
,
the
holy
Scripture
doth
sufficiently
containe
and
deliver
all
Doctrines
which
are
necessary
for
us
to
eternall
salvation
,
both
in
respect
of
Faith
and
good
works
,
1.
In
every
Age
of
the
Church
,
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
beene
,
and
is
one
and
the
same
,
as
the
true
Religion
hath
beene
one
and
unchangeable
.
1.
The
knowledge
of
God
and
Christ
is
the
summe
of
all
things
nec●ssary
to
salvation
,
John
17.
3.
Col.
2.
2.
but
this
knowledge
was
ever
necessary
.
Jer
9.
23.
Acts
4.
12.
the
Fathers
indeed
saw
Christ
more
obscurely
and
aenigmatically
,
we
more
clearely
,
distinctly
and
perspicuously
,
but
yet
they
knew
him
and
believed
in
him
unto
salvation
as
well
as
wee
,
John
8.
56.
2.
The
Covenant
of
grace
which
God
made
with
man
is
an
everlasting
Covenant
,
therein
the
Lord
hath
revealed
himselfe
to
be
one
and
unchangeable
;
as
in
nature
so
in
will
,
Heb.
13.
8.
Rom
▪
3.
29.
shewing
that
as
God
is
one
in
nature
,
truth
and
constancy
,
and
that
as
well
toward
the
Gentiles
as
toward
the
Jewes
,
so
hee
would
justifie
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
beleeving
Jewes
and
the
converted
Gentiles
are
s●iled
the
children
of
faithfull
Abraham
being
justified
by
Faith
as
Abraham
was
.
The
Word
of
God
being
uttered
in
old
time
sundry
ways
,
was
at
length
made
knowne
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
bee
more
fully
and
clearly
knowne
then
was
already
revealed
in
the
Bookes
of
Moses
,
it
pleased
God
to
stir
up
holy
men
whom
he
Divinely
inspired
,
and
sufficiently
furnished
to
make
the
Truth
knowne
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
clearely
,
then
it
was
before
manifested
in
the
Bookes
of
Moses
,
the
time
and
Age
of
the
Church
requiring
the
same
.
The
Church
of
the
Jewes
in
the
severall
Ages
thereof
was
sufficiently
taught
,
and
instructed
in
all
things
necessary
to
salvation
by
the
writings
of
M●ses
and
the
Prophets
,
which
appeares
.
1.
In
that
our
Saviour
being
asked
of
one
what
hee
should
doe
that
hee
might
inherite
eternall
life
,
what
is
written
in
the
Law
and
Prophets
,
how
Readest
thou
?
Luke
10.
25
,
26.
and
out
of
the
Scripture
hee
declared
himselfe
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
,
sheweth
that
they
sufficed
to
instruct
the
faithfull
Jewes
in
all
things
necessary
to
salvation
,
Luke
16.
29
,
30.
by
them
they
might
learne
how
to
obtaine
Life
and
escape
Death
,
when
hee
saith
,
Let
them
heare
them
,
he
meaneth
them
onely
,
as
that
place
is
meant
,
Mat.
17.
5.
3.
The
Jewes
themselves
acknowledged
the
sufficiency
of
those
writings
,
to
leade
them
unto
life
and
happinesse
,
John
5.
39.
5.
The
Prophets
did
expound
the
Law
of
God
and
speake
more
plainely
,
precisely
and
distinctly
touching
the
comming
of
the
Messias
,
then
Moses
did
;
but
the
last
full
and
cleare
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
comming
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
bee
the
great
Doctor
of
his
Church
,
a
Prophet
more
excellent
then
the
rest
that
were
before
him
,
both
in
respect
of
his
Person
,
Office
Manner
of
receiving
his
Doctrine
,
and
the
excellency
of
the
Doctrin
which
he
delivered
.
2.
This
was
well
knowne
not
onely
among
the
Jewes
,
I
know
when
the
Messias
is
come
,
he
will
tell
us
all
things
.
John
4.
25.
3.
The
time
wherein
God
spake
unto
us
by
his
Sonne
,
is
called
the
last
dayes
or
the
last
time
.
Heb.
1.
2.
1
Pet.
1.
20.
to
note
that
we
are
not
hereafter
to
expect
or
looke
for
any
fuller
or
more
cleare
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
wisdome
to
reveale
the
Covenant
of
grace
to
the
Church
that
she
might
not
despaire
;
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
seene
of
the
Father
,
which
dispensation
was
needfull
,
that
the
grace
of
God
might
not
be
contemned
,
as
haply
it
would
have
been
,
if
God
had
fully
revealed
and
made
knowne
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
,
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
appeares
,
John
15.
15.
and
17.
8.
John
16.
13.
2.
By
reasons
drawne
from
thence
,
1.
The
plentifull
pouring
forth
of
the
spirit
was
deferred
till
the
glorifying
of
Christ
;
he
being
glorified
,
it
was
no
longer
to
be
delayed
;
Christ
being
exalted
on
the
right
hand
of
God
,
obtained
the
Spirit
promised
,
and
that
was
not
according
to
measure
,
and
poured
the
same
in
such
abundance
,
as
it
could
be
poured
forth
and
received
by
men
,
so
that
was
fulfilled
which
was
foretold
by
Joel
2.
28.
Act.
2.
33.
John
3.
34.
35.
Act.
2.
16
17.
2.
The
Scripture
and
the
prophesies
of
the
old
Testament
doe
teach
and
declare
that
all
Divine
truth
should
fully
and
at
once
be
manifested
by
the
Messias
who
is
the
onely
Prophet
,
High-Priest
and
King
of
his
Church
;
there
is
no
other
Revelation
promised
,
none
other
needfull
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
Gospell
nothing
is
to
be
added
,
we
are
not
sent
to
waite
for
any
clearer
vision
.
3.
So
long
as
any
truth
needfull
to
be
known
,
was
unrevealed
or
not
plainly
taught
,
the
Lord
did
stirre
up
some
Prophet
or
other
,
to
teach
the
same
unto
the
Church
;
therefore
the
Lord
surcea●ng
to
speake
since
the
publishing
of
the
Gospell
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
voyce
,
that
doctrine
which
pertaines
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
sinnes
in
the
name
of
Christ
,
doth
summarily
containe
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
onely
Milke
for
Babes
,
but
strong
Meat
for
men
of
ripe
yeares
,
1
Cor.
3.
1.
2.
Heb.
5.
14.
and
6.
1.
2.
therefore
it
containeth
not
onely
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
commandement
,
and
guiding
their
hands
therein
,
that
they
could
not
erre
,
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
forme
,
viz.
the
divine
truth
immediately
inspired
,
though
different
in
the
externall
forme
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
Bookes
of
the
Apostles
and
Evangelists
.
Our
last
Proposition
is
,
that
all
things
which
have
beene
,
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
[
*
](A47629-e46820-b)
*
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
expressely
contained
in
Scripture
,
and
if
it
be
not
totidem
verbis
they
reject
it
.
3.
Of
the
Orthodoxe
,
who
say
it
containes
all
things
expressely
or
by
consequence
.
The
expresse
testimonies
of
Scripture
,
forbidding
even
Angels
to
adde
[
*
](A47629-e46860-b)
*
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
,
doe
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
,
[
*
](A47629-e46940-b)
*
Salus
nostra
Christus
est
,
salutis
via
fides
,
viae
●ux
,
Scriptu●a
Raynold●s
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
It
is
t●ken
collectivè
not
distributivè
.
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
compleat
unto
every
worke
of
his
Ministery
,
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
evill
.
Paul
would
not
have
us
thinke
that
all
and
every
writing
,
viz.
of
Plato
Aristotle
is
divinely
inspired
,
for
in
the
15.
v.
he
not
onely
useth
the
plurall
number
,
calling
them
the
holy
*
writings
;
thereby
to
note
the
word
of
God
,
and
not
one
sentence
or
Booke
,
but
all
the
sentences
and
Bookes
of
the
Scripture
,
and
also
useth
the
Article
,
which
hath
force
of
an
universall
note
,
therefore
the
Greeke
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
doe
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
[
*
](A47629-e47080-b)
*
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
;
[
*
](A47629-e47110-b)
*
Is
not
the
Scripture
(
said
Hawkes
the
Martyr
)
sufficient
for
my
salvation
?
yes
,
saith
one
of
Bonners
Chaplain●s
,
it
is
sufficient
for
our
salvation
,
but
not
for
our
instruction
.
Hawkes
answered
,
God
send
me
the
salvation
and
take
you
the
instruction
.
Fox
.
Marty●ol
.
or
it
is
profitable
to
all
those
functions
of
the
Ministery
,
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
followes
the
sufficiency
thereof
in
opposition
to
unwritten
traditions
or
verities
,
as
the
Papists
speake
.
Doctor
Davenant
premiseth
these
things
for
the
better
understanding
of
the
sufficiency
of
the
Scripture
.
1.
We
speake
of
the
State
of
the
Church
(
saith
he
)
in
which
God
hath
ceased
to
speake
to
men
by
the
Prophets
or
Apostles
divinely
inspired
,
and
to
lay
open
new
Revelations
to
his
Church
.
2.
We
grant
that
the
Apost●es
living
and
preaching
,
and
the
Canon
of
the
New
Testament
being
not
yet
sealed
,
their
Gospell
delivered
viva
voce
,
was
no
lesse
a
rule
of
faith
and
worship
,
then
the
writings
of
Moses
and
the
Prophets
.
3.
We
doe
not
reject
all
the
traditions
of
the
Church
;
for
we
embrace
certaine
Historicall
and
Ceremoniall
ones
;
but
we
deny
that
opinions
of
faith
or
precepts
of
worship
can
be
confirmed
by
unwritten
traditions
.
4.
We
call
that
an
opinion
of
faith
,
to
speake
properly
and
strictly
when
a
Proposition
is
revealed
by
God
,
which
exceeds
the
capacity
of
nature
,
and
is
propounded
to
be
beleeved
,
as
necessary
to
be
knowne
to
salvation
.
Fundamentall
opinions
are
those
which
by
a
usuall
and
proper
name
are
called
Articles
of
faith
.
5.
What
is
not
in
respect
of
the
matter
an
Article
of
saith
,
may
be
a
Proposition
to
be
beleeved
with
a
Theologicall
faith
if
you
looke
to
the
manner
of
revealing
,
as
that
the
Sunne
is
a
great
light
,
the
Moone
a
lesse
,
Gen.
1.
16.
that
Rachel
was
beautifull
,
Leah
bleare-eyed
.
The
Papists
doe
not
cease
to
accuse
the
Scripture
of
imperfection
[
*
](A47629-e47310-b)
*
Minima
veritatis
particula
in
Scripturis
continetur
Charronaeus
.
and
insufficiency
,
as
not
containing
all
things
necessary
to
salvation
.
The
Councell
of
Trent
sess.
4.
decret
.
1.
Saith
that
the
truth
and
discipline
is
contained
in
libris
scriptis
&
sine
scripto
traditionibus
.
The
Papists
[
*
](A47629-e47340-b)
*
Bellarm.
de
verbo
Dei
l.
4.
c.
3
▪
Rhemists
annotat
.
●n
John
21.
●ect
.
3.
and
annotat
.
in
2
Thess●
2.
16.
and
annotat●
in
Act.
15.
sect.
3.
and
in
Apoc.
〈◊〉
sect.
1.
generally
divide
the
word
of
God
into
the
word
written
and
traditions
.
They
affirme
that
there
are
many
things
belonging
to
Christian
faith
,
which
are
neither
contained
in
the
Scriptures
openly
nor
secretly
.
This
opinion
is
maintained
by
the
Papists
,
but
it
was
not
first
invented
by
them
.
The
Jewish
Fathers
did
use
the
traditions
of
the
Elders
,
and
it
hath
been
said
of
old
,
Marke
7.
5.
Matth.
5.
21.
for
their
errours
and
superstitions
,
yea
,
at
length
they
affirmed
firmed
that
God
gave
to
Moses
in
mount
Sinai
the
Scripture
and
the
Cabala
,
or
a
double
Law
,
the
one
written
,
the
other
[
*
](A47629-e47450-b)
*
Ass●rimus
in
Scripturis
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
Fathers
session
4th
doe
command
Traditions
to
be
received
with
the
same
reverend
affection
and
piety
with
which
we
embrace
the
Scripture
;
and
because
one
Bishop
in
the
Councell
of
Trent
refused
this
,
he
was
excluded
.
In
the
meane
space
,
they
explaine
not
what
those
traditions
are
which
must
be
so
regarded
,
none
of
them
would
ever
give
us
a
list
and
Catalogue
of
those
Ordinances
,
which
are
to
be
defended
by
the
authority
of
unwritten
traditions
,
not
of
the
word
committed
to
writing
;
onely
they
affirme
in
generall
,
whatsoever
they
teach
or
doe
,
which
is
not
in
the
Scripture
,
that
it
is
to
be
put
into
the
number
of
Traditions
unwritten
.
The
cause
of
it selfe
is
manifest
,
that
at
their
pleasure
they
might
thrust
what
they
would
upon
the
Church
,
under
the
name
of
Traditions
.
Vide
Whitak
.
de
Script
.
controviae
quaest
Sexta
.
c.
5.
See
also
Moulins
Buckler
of
Faith
p.
51.
Lindan
the
Papist
was
not
ashamed
to
say
,
that
it
had
been
better
for
the
Church
,
if
there
had
been
no
Scripture
at
all
,
but
onely
Traditions
.
For
(
saith
he
)
we
may
doe
well
enough
with
Traditions
though
we
had
no
Scripture
;
but
could
not
doe
well
enough
with
Scripture
,
though
we
had
no
Traditions
.
Baldwin
saith
,
a
Testament
may
be
either
scriptum
or
nuncupativum
,
set
downe
in
writing
or
uttered
by
word
of
mouth
.
But
a
nuncupative
Testament
,
or
Will
made
by
word
of
mouth
without
writing
,
must
be
proved
by
solemne
witnesses
.
The
solemne
witnesses
of
Christs
Testament
are
the
Prophets
,
and
Apostles
.
Let
Papists
if
they
can
,
prove
by
them
that
part
of
the
Testament
of
Christ
is
unwritten
.
Because
our
Adversaries
[
*
](A47629-e47620-b)
*
Bellarmine
hath
a
whole
Book
de
verbo
Dei
n●●
spripto
,
of
the
word
of
God
unwritten
.
doe
contend
for
Traditions
not
written
hotly
and
zealously
,
against
the
totall
perfection
of
the
Scripture
,
that
they
might
thrust
upon
us
many
points
(
by
their
owne
confession
)
not
contained
in
Scripture
;
and
usurpe
to
themselves
irrefragable
authority
in
the
Church
,
it
shall
not
be
amisse
largely
to
consider
of
this
matter
:
And
1.
to
enquire
of
the
signification
of
the
words
Greek
and
Latine
,
which
are
translated
Tradition
;
and
then
to
come
to
the
matter
which
is
controverted
between
us
and
the
Papists
.
The
Greeke
word
signifying
Tradition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
in
the
new
Testament
is
used
only
in
these
places
Matth.
15.
2.
3.
6.
Marke
7.
3.
5.
8.
9.
13.
1
Cor.
11.
2.
Gal.
1.
14.
Col.
2.
8.
2
Thess.
2.
15.
and
3.
6.
and
in
the
vulgar
Latine
is
rendred
Traditio
,
Matth.
15.
2.
3.
6.
Marke
7.
3.
5.
8.
9.
13.
Gal.
1.
14.
Col.
2.
6.
2
Thess.
2.
15.
and
3.
6.
and
praecepta
1
Cor.
11.
2.
Whereto
the
Rhemists
translation
(
which
seemeth
to
be
but
a
bare
translation
of
the
vulgar
Latine
)
doth
wholly
agree
,
using
the
word
Tradition
every
where
,
excepting
1
Cor.
11.
2.
where
they
use
the
word
precepts
,
but
set
in
the
margent
the
word
Tradition
.
Arias
Montanus
in
his
Interlineall
translation
doth
render
it
traditio
.
Beza
doth
commonly
expresse
it
by
the
word
traditio
.
In
the
English
Geneva
Bible
,
we
translate
it
by
the
word
instruction
,
tradition
,
calling
mens
precepts
traditions
▪
the
Apostles
doctrine
Ordinances
,
or
instructions
,
not
that
we
feared
the
word
tradition
,
but
because
we
would
not
have
the
simple
deceived
,
as
though
the
unwritten
verities
of
the
papists
were
thereby
commended
,
or
as
though
we
had
some
honourable
conceite
of
them
;
and
what
we
did
herein
,
the
signification
of
the
word
doth
give
us
free
liberty
to
doe
;
in
our
last
English
Translation
we
use
the
word
tradition
,
as
often
as
the
vulgar
Latine
or
the
Rhemists
have
done
;
not
that
we
were
driven
by
feare
or
shame
to
alter
what
was
done
before
,
but
because
we
would
cut
off
all
occasion
of
carping
at
our
translation
,
though
never
so
unjust
.
First
we
contend
not
about
the
name
[
*
](A47629-e47830-b)
*
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
it selfe
have
this
generall
and
indifferent
signification
of
any
thing
that
is
delivered
,
yet
in
our
disputation
it
is
restrained
to
one
onely
manner
of
delivering
by
word
and
relation
onely
,
and
not
by
Scripture
.
We
deny
that
either
in
the
Law
or
Gospell
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
lawfull
.
2.
All
traditions
unwritten
are
not
simply
condemned
by
us
.
3.
The
Apostles
delivered
by
lively
voyce
many
observations
dispensable
,
and
alterable
,
according
to
the
circumstances
of
time
and
persons
,
appertaining
to
order
and
comelinesse
;
onely
we
say
that
they
were
not
of
the
substance
of
Religion
,
that
they
were
not
generall
concerning
all
Churches
.
4.
We
receive
the
number
and
names
of
the
authors
of
Books
Divine
and
Canonicall
,
as
delivered
by
tradition
;
but
the
Divine
truth
of
those
Books
is
in
it self
clear
and
evident
unto
us
,
not
depending
on
the
Churches
authority
.
The
Books
of
Scripture
have
not
their
authority
(
quoad
nos
)
from
the
approbation
of
the
Church
,
but
winne
credit
of
themselves
,
and
yeeld
sufficient
satisfaction
to
all
men
of
their
divine
truth
,
whence
we
judge
the
Church
that
receiveth
them
to
be
led
by
the
Spirit
of
God
;
yet
the
number
,
authors
,
and
integrity
of
the
parts
of
those
Books
,
we
receive
as
delivered
by
tradition
.
5.
The
continued
practise
of
such
things
as
are
neither
expressely
contained
in
Scripture
,
nor
the
example
of
such
practise
expressely
there
delivered
,
though
the
grounds
,
reasons
,
and
cause
of
the
necessity
of
such
practise
be
there
contained
,
and
the
benefit
and
good
that
foloweth
of
it
,
we
receive
upon
tradition
,
though
the
thing
it selfe
we
receive
not
for
tradition
.
Of
this
sort
is
the
Baptisme
of
Infants
,
which
may
be
named
a
Tradition
,
because
it
is
not
expressely
delivered
in
Scripture
,
that
the
Apostles
did
Baptize
Infants
,
nor
any
expresse
precept
there
found
that
they
should
so
doe
;
yet
is
not
this
so
received
by
bare
and
naked
tradition
,
but
that
we
finde
the
Scripture
to
deliver
unto
us
the
ground
of
it
.
Bellarmine
and
Maldonate
[
*
](A47629-e47920-b)
*
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
Baptisme
of
Infants
to
be
one
,
but
when
he
disputes
for
Baptisme
of
Infants
against
Anabaptists
,
then
he
heaps
up
Texts
of
Scripture
.
Mr.
Blakes
.
Birth
.
priv
.
both
doe
confesse
that
the
Baptisme
of
Infants
may
be
proved
by
the
Scripture
;
and
therefore
Maldonate
concludes
,
nobis
verò
traditio
non
est
.
Bellarmine
*
(
as
Whitaker
shewes
)
contradicts
himselfe
;
for
first
he
saith
,
that
the
Baptisme
of
Infants
is
an
unwritten
tradition
,
and
after
,
that
the
Catholicks
can
prove
Baptisme
of
Infants
from
the
Scriptures
.
To
this
head
we
may
referre
the
observation
of
the
Lords
day
,
the
precept
whereof
is
not
found
in
Scripture
,
though
the
practise
be
.
And
if
for
that
cause
any
shall
name
it
a
Tradition
,
we
will
not
contend
about
the
word
,
if
he
grant
withall
,
that
the
example
Apostolicall
hath
the
force
of
a
Law
,
as
implying
a
common
equity
concerning
us
no
lesse
then
it
did
them
.
If
any
man
shall
call
the
summary
comprehension
of
the
chief
heads
of
Christian
doctrine
contained
in
the
Creed
,
[
*
](A47629-e48020-b)
*
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
principall
Articles
gathered
into
an
Epitome
,
wherein
are
implyed
,
and
whence
are
inferred
all
conclusions
Theologicall
,
is
an
Act
humane
,
not
divine
,
and
in
that
sense
may
be
called
a
Tradition
.
But
let
it
be
noted
withall
,
that
we
admit
it
not
to
have
that
credit
as
now
it
hath
,
to
be
the
rule
of
faith
;
for
this
is
the
priviledge
of
holy
Scripture
.
The
Creed
it selfe
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
,
Thess.
2.
15.
1
Cor.
11.
15.
&
23.
2.
In
ill
part
,
it
noteth
the
vaine
idle
and
unwarrantable
inventions
of
men
,
whether
Doctrine
or
Rites
,
Matthew
,
15.
3.
Marke
7.
8
,
9.
When
the
Fathers
speake
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
;
[
*
](A47629-e48160-b)
*
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
.
Reasons
confirming
the
sufficiency
of
Scripture
against
Popish
traditions
.
1.
The
whole
Church
is
founded
upon
the
Doctrine
of
the
Prophets
and
Apostles
;
2.
The
Prophets
,
Esay
29.
13.
Mathew
15.
3.
6.
Col.
2.
8.
Therefore
they
are
not
to
be
received
;
Christ
opposeth
the
Commandement
and
Scriptures
to
Traditions
,
therefore
he
condemnes
Traditions
not
written
.
If
the
Jewes
might
not
adde
to
the
Bookes
of
Moses
,
[
*
](A47629-e48290-b)
*
Deut.
●
.
2.
&
12.
ult.
then
much
lesse
may
wee
adde
to
the
Canon
of
Scripture
so
much
increased
since
.
3.
Those
things
which
proceede
from
the
will
of
God
onely
,
can
be
made
knowne
to
us
no
other
way
but
by
the
Revelation
of
the
Scripture
;
all
Articles
of
Faith
and
Precepts
of
Manners
,
concerning
substance
of
Religion
proceede
from
the
Will
of
God
onely
,
Mathew
16.
17.
1
Cor.
2.
9
,
10
,
11.
[
a
](A47629-e48340-b)
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
then
that
which
is
written
.
See
Act.
26.
22.
John
20.
ult
.
whence
it
is
manifest
that
all
necessary
things
may
be
found
in
Scripture
,
since
full
and
perfect
Faith
ariseth
from
thence
,
which
eternall
salvation
followeth
.
Bellarmin
saith
,
John
speakes
onely
of
the
miracles
of
Christ
,
that
hee
wrote
not
all
because
those
sufficed
to
perswade
the
World
that
Christ
was
the
Sonne
of
God
.
Those
words
indeede
in
the
30
Verse
are
to
be
understood
of
Christs
Miracles
,
but
those
in
the
31.
Verse
rather
are
to
be
generally
interpreted
;
for
the
History
onely
of
the
Miracles
sufficeth
not
to
obtaine
Faith
or
Life
.
The
question
betwixt
the
Papists
and
us
is
,
de
ipsa
doctrina
tradita
,
[
b
](A47629-e48500-b)
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
maintaine
that
there
bee
doctrinall
Traditions
,
or
Traditions
containing
Articles
of
Faith
,
and
substantiall
matters
of
Divine
worship
and
Religion
,
not
found
in
the
holy
Scriptures
,
viz.
Purgatory
,
Invocation
of
Saints
,
Adoration
of
Images
,
Papall
Monarchy
.
Bellarmin
,
(
and
before
him
[
*
](A47629-e48550-b)
*
Vir
&
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
authours
and
the
matter
.
From
the
Authours
,
into
Divine
,
Apostolicall
,
and
Ecclesiasticall
.
From
the
matter
into
those
which
are
concerning
Faith
,
and
concerning
Manners
,
into
perpetuall
and
temporall
,
universall
and
particular
,
necessary
and
free
.
Divine
Traditions
,
Apostolike
Traditions
(
say
they
)
are
such
Ordinances
as
the
Apostles
prescribed
for
ceremony
and
usage
in
the
Church
,
as
the
observation
of
the
memoriall
of
the
Nativity
,
Death
,
and
Resurrection
of
Christ
,
the
alteration
of
the
seventh
day
from
the
Jewes
Sabbath
,
to
the
day
of
Christs
Resurrection
.
Ecclesiasticall
,
Traditions
concerning
Faith
,
as
the
perpetuall
Virginity
of
Mary
the
Mother
of
Christ
,
and
that
there
are
onely
foure
Gospels
;
of
Manners
,
as
the
signe
of
the
Crosse
made
in
the
forehead
,
Fasts
and
Feastings
to
be
observed
on
cetaine
dayes
.
Perpetuall
,
which
are
to
bee
kept
to
the
end
of
the
World
.
Temporall
for
a
certaine
time
,
as
the
observation
of
certaine
legall
Ceremonies
,
even
to
the
●ull
publishing
of
the
Gospell
.
Universall
Traditions
,
which
are
delivered
to
the
whole
Church
to
be
kept
,
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
,
Free
,
which
are
delivered
in
the
forme
of
counsell
,
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
,
Sol.
Luke
reckons
it
according
to
the
vulgar
opinion
of
the
Jewes
,
cap.
11.
Geneseos
.
Rivet
.
Isag.
ad
Script
.
Sa●
.
c.
10.
vide
plu●a
ibid.
Junius
in
his
paralels
would
have
the
fault
to
be
in
the
Septuagint
,
whom
Luke
followed
,
not
approving
of
their
errour
,
but
yeelding
to
the
time
,
least
the
Gospell
otherwise
should
have
beene
prejudic●d
;
but
Bezas
opinion
is
rather
to
be
approved
of
,
that
this
word
is
inserted
from
the
Ignorance
of
those
who
undertooke
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
Commandement
of
God
,
Deut.
4.
2.
therefore
there
is
excesse
as
well
as
defect
;
for
many
Bookes
which
we
beleeve
to
be
Canonicall
are
added
.
Sol.
He
doth
not
forbid
adding
by
Gods
Command
,
but
from
the
will
of
man
,
for
God
himselfe
added
afterward
.
The
Papists
arguments
for
Traditions
answered
.
Ob.
Bellarmine
saith
,
Sol.
By
the
like
reason
I
might
argue
that
Religion
was
long
preserved
not
onely
without
the
Pope
of
Rome
,
but
also
without
Baptisme
and
the
Lords
Supper
,
with
the
like
institutions
;
therefore
they
are
not
simply
necessary
;
yet
none
of
ours
hold
the
Scriptures
simply
necessary
.
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
beare
them
now
;
therefore
(
say
they
)
the
Lord
spake
many
things
which
are
not
written
.
Sol.
1.
He
saith
not
that
he
had
many
things
to
tell
them
,
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
onely
make
them
understand
that
which
they
had
beene
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
faithfull
Stewards
,
and
revealing
the
whole
Counsell
of
God
unto
the
people
.
4.
It
hath
been
the
practise
of
Hereticks
(
as
Austine
affirmeth
)
at
all
times
to
cover
their
dreames
and
phantasies
,
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
rudenesse
beare
;
they
are
forsooth
Oyle
and
Spittle
in
Baptisme
;
Candles
light
at
noone
dayes
(
which
was
not
in
the
darker
time
of
the
Law
)
Baptizing
of
Bels
,
and
such
like
gue-gaws
as
the
grossest
and
carnallest
men
are
fittest
to
receive
.
Ob.
2
Thess.
2.
15.
Therefore
Brethren
,
stand
fast
,
and
hold
the
Traditions
which
ye
have
been
taught
,
From
these
words
(
say
our
Adversaries
)
it
appeares
that
all
things
were
not
written
&
nullum
Papistae
in
Scripturis
locum
probabiliorem
inveniunt
,
saith
Whitaker
.
The
Hereticks
(
say
the
Rhemists
on
this
place
)
purposely
,
guilefully
,
and
of
ill
conscience
refraine
in
their
translations
,
from
the
Ecclesiasticall
and
most
usuall
word
Tradition
,
evermore
when
it
is
taken
in
good
part
,
though
it
expresse
most
exactly
the
signification
of
the
Greeke
word
;
but
when
it
●oundeth
in
their
fond
fantasie
again●●
the
Traditions
of
the
Church
(
as
indeed
in
true
sense
it
never
doth
)
there
they
use
it
most
gladly
.
Here
therefore
and
in
the
like
pl●ces
,
that
the
reader
may
not
so
easily
like
of
Traditions
unwritten
,
here
commended
by
the
Apostle
,
they
translate
〈◊〉
,
●onstitutions
,
Ordinances
,
and
what
they
can
invent
else
,
to
hide
the
truth
from
the
Rimple
or
unwarry
Reader
,
whose
translations
have
none
other
end
,
but
to
be
guile
such
by
art
and
conveighance
.
Thus
farre
the
Rhemists
.
Paul
taught
the
Thessalonians
some
things
by
word
of
mouth
,
which
he
taught
them
not
in
his
two
Epistles
which
he
wrote
unto
them
;
therefore
he
taught
some
doctrines
which
he
wrote
not
,
as
if
that
Paul
wrote
no
more
Epistles
then
these
two
;
whereby
that
which
he
taught
not
them
in
writing
unto
them
,
he
taught
them
by
writing
unto
others
.
Secondly
,
how
followeth
this
argument
?
Paul
wrote
not
all
the
doctrines
of
God
unto
the
Thessalonians
,
therefore
they
are
not
all
written
in
the
Propheticall
and
Evangelicall
writings
:
Fourthly
,
the
Apostle
himself
,
in
this
very
place
,
calling
(
verse
14.
)
whatsoever
he
taught
by
word
,
or
wrote
by
the
name
of
the
Gospell
,
doth
declare
evidently
,
that
he
taught
nothing
but
that
which
is
contained
in
Scripture
,
seeing
the
Apostle
defineth
the
Gospell
which
he
preached
,
to
be
that
which
is
contained
in
the
Scriptures
.
Fifthly
,
[
*
](A47629-e49590-b)
*
Papistae
maximi
,
qui
u●quam
fue●irt
,
Traditionarij
Chamierus
.
doe
commonly
abuse
the
name
of
Tradition
,
which
signi●ieth
properly
a
delivery
,
or
a
thing
delivered
for
such
a
matter
as
is
delivered
onely
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
Jewes
had
their
Cabala
,
and
the
Scribes
and
the
Pharisees
their
Traditions
besides
the
Law
of
God
.
For
the
justifying
of
our
translation
,
it
is
true
,
that
we
alter
according
to
the
circumstances
of
the
place
,
especially
considering
that
the
word
Tradition
,
which
of
it selfe
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
onely
unwritten
constitutions
,
therefore
we
must
needs
avoide
in
such
places
as
this
,
the
word
Traditions
,
(
though
our
last
translation
useth
it
)
where
the
simple
might
be
deceived
,
to
thinke
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
doe
not
necessarily
signifie
any
such
matter
)
we
doe
use
such
words
as
doe
truly
expresse
the
Apostles
meaning
,
and
the
Greeke
word
doth
also
signifie
;
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
interprete
this
pledge
or
gage
to
be
the
gift
of
the
holy
Ghost
;
What
had
become
of
the
Law
of
God
,
if
others
had
not
been
more
faithfull
keepers
of
it
then
the
Priests
,
to
whom
the
principall
Copy
thereof
,
written
with
the
singer
of
God
himselfe
,
was
committed
?
There
are
some
points
of
faith
not
contained
in
Scripture
,
In
the
new
Testament
,
the
perpetuall
virginity
of
Mary
the
mother
of
Christ
.
Two
things
are
considered
in
circumcision
[
*
](A47629-e49860-b)
*
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
signe
.
Sol.
The
thing
signified
or
efficacie
of
the
outward
signe
of
circumcision
,
was
common
both
to
Males
and
Females
;
the
very
institution
of
circumcision
teacheth
that
;
for
it
was
a
signe
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
,
de
fide
,
we
hold
the
authority
of
the
Church
is
great
,
if
it
contradict
not
Scripture
,
or
produce
no
other
absurdity
.
Vide
Riveti
Apologiam
pro
virgine
Maria
▪
l.
1.
c.
15.
Helvidius
would
gather
from
those
words
,
1
Matth.
25.
untill
,
and
first
borne
,
that
Mary
after
[
*
](A47629-e50020-b)
*
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
wombe
,
whether
other
follow
or
no.
7.
The
Scripture
is
plaine
and
Perspicuous
.
The
Perspicuity
of
the
Scripture
,
is
a
cleare
and
evident
manifestation
of
the
truth
delivered
in
it
.
It
is
Perspicuous
[
*
](A47629-e50120-b)
*
Augustinus
dicit
,
nihil
ad
sidem
necessarium
obscurè
in
Scripturis
doceri
,
quin
idem
●pertioribus
locis
ali●●
ex●●ice●ur
.
both
in
respect
of
it selfe
and
us
.
1.
In
respect
of
it selfe
,
as
appeares
.
1.
In
the
things
delivered
,
which
although
they
seeme
obscure
for
their
Ma●esty
and
dignity
,
yet
they
carry
the
light
of
truth
before
them
,
[
*
](A47629-e50150-b)
*
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
,
penetrat
sordes
sine
inquinamento
.
Spanhemius
Dab
.
Evangel.
parte
t●rtia
Dub.
94.
Scriptura
se
〈◊〉
prof●etur
tum
formaliter
tum
effectivè
,
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
looke
to
the
mystery
,
but
not
if
wee
looke
to
the
word
;
as
for
example
,
the
Scripture
teacheth
that
there
is
one
God
in
three
persons
,
the
words
are
plaine
and
easie
;
every
man
understands
them
;
but
the
mystery
contained
in
those
words
passeth
the
reach
of
man
;
we
may
well
discerne
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
;
shewing
the
greatest
simplicity
both
in
words
,
either
proper
or
figurative
;
and
in
the
cleare
sence
and
mos●
perspicuous
propriety
of
signification
,
viz.
that
one
which
is
called
literall
and
Grammaticall
.
2.
In
respect
of
us
,
because
the
Scripture
is
to
us
the
principle
,
meanes
and
in●●rument
of
faith
;
every
Principle
ought
to
be
by
it selfe
,
and
in
its
own
nature
knowne
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
cleare
light
of
the
Gospell
,
should
be
to
no
purpose
,
if
the
Scriptures
should
not
●e
plaine
in
things
necessary
to
salvation
.
All
difficulty
[
*
](A47629-e50250-b)
*
Difficultas
aut
à
rerum
ipsarum
natura
est
,
quae
percipiuntur
,
aut
ab
ipsis
percipientibus
,
aut
ab
ijs
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
weaknesse
of
our
understanding
,
corrupted
by
naturall
ignorance
,
or
blinded
by
divine
punishment
and
c●rse
;
therefore
it
no
more
followes
from
thence
,
that
the
Scripture
cannot
be
an
infallible
and
onely
rule
of
faith
and
life
,
(
because
some
obscure
things
are
found
in
it
,
not
understood
of
all
)
then
that
the
Bookes
of
Euclide
are
not
perfect
elements
of
Geometry
,
because
there
are
some
abstruse
theoremes
in
them
,
which
every
vulgar
Geometrician
can
not
demonstrate
,
or
that
Aristotles
Organon
is
not
a
perfect
Systeme
of
Logicke
,
because
a
fresh
Sophister
understands
not
all
its
subtilties
.
More
distinctly
we
say
that
the
Scriptures
are
plaine
,
and
obscure
in
a
threefold
respect
.
1.
They
are
plaine
and
easie
to
be
understood
by
all
men
in
Fundamentals
,
and
the
Speciall
points
necessary
to
salvation
,
as
the
Decalogue
,
the
Apostles
Creed
,
the
Lords
Prayer
,
and
the
like
;
unlesse
by
those
whose
minds
the
God
of
this
world
hath
blinded
;
if
they
be
obscure
in
some
lesse
principall
and
circumstantiall
matters
,
there
is
need
of
interpretation
,
that
the
meaning
may
be
more
clearely
unfolded
.
2.
A
difference
of
persons
is
to
be
considered
,
either
more
generally
,
or
more
specially
.
1.
More
generally
,
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
perpetuall
darknesse
and
blinded
with
Ignorance
,
hypocrisie
,
covetousnesse
,
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
vaile
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
lye
before
the
love
of
the
truth
.
2
Thess.
10.
whose
Ignorance
is
a
deserved
punishment
of
that
contempt
which
they
shewed
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
easie
to
another
,
neither
is
it
required
that
all
things
be
understood
of
all
men
;
the
knowledge
of
more
places
is
necessary
in
a
Minister
,
then
in
a
Trades-man
and
Husband-man
,
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
understan●
the
Word
more
obscurely
,
some
more
plainly
,
yet
it
is
to
all
a
perfect
rule
according
to
the
measure
of
Gifts
.
3
Of
times
,
all
things
are
not
equally
obscure
or
perspicuous
to
all
ages
,
many
things
are
better
understood
now
then
in
times
past
;
as
the
prophesies
and
predictions
of
Christ
and
the
times
of
the
Gospell
,
so
in
the
Mysteries
of
the
Revelation
the
exposition
rather
of
moderne
Interpreters
then
Fathers
is
to
be
received
;
because
in
our
times
not
theirs
,
there
is
an
accomplishment
of
those
Prophesies
,
and
many
things
were
more
clearely
knowne
by
them
in
those
dayes
,
the
Ceremonies
,
and
Types
of
Moses
his
Law
were
better
perceived
by
the
Jewes
then
us
.
God
the
Author
of
the
Scripture
could
speak
perspicuously
;
We
do
not
account
the
prophecy
of
Esay
touching
Christ
,
which
the
Eunuch
read
,
to
be
a
dark
and
obsure
prediction
;
but
wee
know
it
was
cleare
and
plaine
enough
,
though
the
Eunuch
a
raw
Proselyte
understood
not
the
meaning
of
it
.
The
Fathers
proved
their
opinions
out
of
the
Scriptures
,
therefore
the
Scriptures
are
more
clear
then
the
writings
and
commentaries
of
the
Fathers
.
To
every
one
which
readeth
(
with
humility
and
invocation
of
God
)
the
Booke
of
the
Apooalypse
,
the
obscurest
[
*
](A47629-e50560-b)
*
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
Booke
to
understand
of
all
other
,
blessednesse
is
promised
,
which
when
it
cannot
be●all
to
any
that
understandeth
nothing
,
it
is
manifest
that
the
promise
of
blessednesse
includeth
a
warrant
of
understanding
of
it
,
so
much
as
is
necessary
to
salvation
.
We
affirme
that
many
places
[
a
](A47629-e50600-b)
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
Hebraismes
,
which
pe●haps
we●e
familiar
to
the
Jewes
,
but
are
obscure
to
us
.
in
the
Scripture
are
very
obscure
,
and
that
either
from
the
obscurity
of
the
things
,
as
in
the
Prophesies
of
future
things
,
the
event
must
interprete
them
,
as
Daniels
Prophecies
of
the
foure
Monarchies
were
in
times
past
very
darke
,
but
easier
since
when
all
things
were
fulfilled
;
so
the
comming
of
Antichrist
in
the
new
Testament
,
drew
the
Fathers
into
divers
opinions
;
so
even
yet
there
are
many
things
obscure
in
the
Revelation
[
b
](A47629-e50650-b)
b
The
●0
Chap.
especialy
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
breedes
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
Customes
,
as
that
place
,
Plato
,
Aristotle
,
Euclid
,
have
their
nodos
,
and
the
Scriptures
have
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Pet.
3.
16.
in
them
are
darke
sayings
Psalme
78.
2.
Riddles
,
Ezek
,
17.
2.
Parables
,
M●t.
13.
35.
Mysteri●s
,
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.
[
*
](A47629-e50880-b)
*
See
Laurentius
and
D.
Featly
on
the
place
,
in
the
last
large
,
Annotations
on
the
Bible
.
of
Baptizing
for
the
dead
is
diversly
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
custome
of
some
who
Baptized
the
living
for
the
dead
.
Piscator
&
Bucane
say
the
custome
of
the
ancient
Church
is
noted
here
,
who
Baptized
Christians
at
the
Graves
,
that
so
it
might
be
a
symbole
of
their
beliefe
and
confession
of
the
Resurrection
of
the
Dead
;
Tarnovius
proves
that
that
rite
was
not
in
use
in
the
Apostles
time
;
Calvin
interprets
it
of
those
who
were
Baptized
,
when
they
were
ready
to
die
;
but
Beza
thinkes
by
Baptizing
is
understood
the
〈◊〉
of
washing
the
bodies
before
the
Buriall
.
Andreas
Hyperius
sheweth
in
a
peculiar
tract
what
various
opinions
there
are
about
this
place
Voetius
hath
written
a
tract
de
insolubilibus
Scripturae
,
Estius
,
and
Dr.
Hall
on
the
hard
places
,
of
Scripture
Divers
rea●ons
may
be
rendred
,
why
God
would
have
many
things
in
the
Scripture
obscure
and
difficult
.
1.
To
make
us
deligent
both
in
Prayer
to
him
,
2.
To
remove
disdaine
from
us
;
we
quickly
slight
those
things
that
are
easily
.
3.
That
we
might
more
prize
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
Rabbies
.
6.
That
order
might
be
kept
in
the
Church
,
some
to
be
Hearers
,
some
Teachers
and
Expounders
,
by
whose
diligent
search
,
and
travell
,
the
harder
places
may
be
opened
to
the
people
.
Heare
the
Lamb
may
wade
,
and
the
Elephant
may
swim
,
saith
Gregory
.
The
Scriptures
have
both
milk
for
Babes
and
strong
meate
for
men
,
saith
Austin
.
It
is
a
note
of
a
learned
Interpreter
,
that
the
benefit
of
knowing
the
prophecies
concerning
the
Church
,
We
doe
no●
therefore
hold
,
that
the
Scripture
is
every
where
so
plaine
and
evident
,
Therefore
I
migh
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
,
Bellarmine
answereth
,
that
those
places
are
not
to
be
understood
of
all
the
Scripture
,
but
only
of
the
Commandements
:
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
minde
when
they
are
understood
.
But
the
Apostle
Peter
speakes
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
speake
of
the
precepts
alone
,
of
thy
words
by
which
is
signified
the
whole
[
c
](A47629-e51330-b)
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
Psalme
,
David
speaketh
of
the
word
of
God
in
generall
,
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
Feare
of
the
Lord
,
it
is
so
called
metonymically
because
it
teacheth
us
the
Feare
and
Reverence
of
the
Lord
,
hee
saith
this
Doctrine
is
perfect
,
converts
the
soule
,
and
makes
wise
the
simple
,
therefore
he
understands
the
whole
Scripture
the
mistresse
of
true
and
perfect
wisdome
.
Secondly
,
it
is
called
a
light
because
it
hath
light
i●
it selfe
,
and
because
it
il●ightneth
others
unlesse
they
be
quite
blind
or
willingly
turn
away
their
eyes
from
this
light
.
Thirdly
,
if
the
Commandements
bee
easy
,
the
rest
of
the
Scriptures
is
likewise
as
the
Prophets
and
Historicall
Books
,
being
but
commentaries
and
expositions
of
the
Decalogue
.
That
evasion
of
the
Papists
will
not
serve
their
turnes
,
that
the
Scripture
is
a
light
in
it selfe
,
but
not
quoad
nos
(
as
if
the
Scripture
were
a
light
under
the
bushell
)
for
that
the
Scripture
is
light
effective
as
well
as
formaliter
,
appeares
by
the
addition
,
giving
understanding
to
the
simple
.
It
was
a
smart
answer
,
Thou
shall
not
commit
adultery
?
The
Scriptures
and
reasons
answered
which
the
Papists
being
for
the
obscurity
of
the
Scripture
.
2
Pet.
3.
16.
Peter
saith
there
,
that
in
the
Epistles
of
Paul
there
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
some
things
hard
to
be
understood
,
which
they
that
are
unlearned
and
unstable
wrest
,
as
they
doe
also
the
other
Scriptures
unto
their
own
destruction
.
First
,
Secondly
,
even
in
that
point
he
affirmeth
that
some
things
only
are
hard
,
and
not
all
.
Thirdly
,
the
understanding
of
the
Scriptures
d●pendeth
not
principally
on
the
sharpenesse
of
mens
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
errour
and
abuse
of
the
Scripture
,
to
be
the
unstability
and
unlearnednesse
of
such
as
deale
with
them
,
cannot
thereby
be
understood
to
speake
that
of
the
body
of
the
Church
and
of
the
people
.
Laurentius
in
his
Book
intitled
,
S.
Apostolus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hoc
est
,
explieatio
locorum
difficilium
in
Epistolis
Paulinis
,
reckons
up
40
hard
places
in
Pauls
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
,
The
first
place
is
directly
against
them
:
for
teaching
that
it
is
the
gift
of
Gods
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
Ministery
in
the
world
,
which
was
the
Apos●leship
.
The
cause
o●
want
of
understanding
then
was
this
,
the
Spirit
of
God
was
not
given
because
Christ
was
not
glorified
,
which
can
have
now
no
place
▪
Besides
that
,
in
saying
they
understood
not
the
Scriptures
concerning
the
suffering
and
glory
of
Christ
,
it
must
needs
be
understood
comparatively
that
they
did
not
cleerly
▪
paricularly
,
and
sufficiently
know
them
.
For
that
place
in
the
8th
of
the
Acts
,
it
is
to
be
understood
comparatively
,
viz.
that
a
man
faithfull
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
indeavor
of
the
Eunuch
searching
the
Scriptures
by
sending
of
Philip
,
will
never
suffer
those
which
seek
him
in
carefull
reading
of
his
word
,
to
goe
away
ashamed
without
finding
that
which
they
seeke
for
,
in
directing
unto
him
some
lawfull
&
sufficient
ministery
to
instruct
him
by
.
The
mystery
of
the
Gospell
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
busie
himselfe
in
reading
of
it
.
The
multitude
of
Commentaries
[
*
](A47629-e51880-b)
*
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
beene
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
publisht
,
that
the
Scriptures
may
better
and
more
easiely
be
understood
.
3.
The
Papists
confesse
that
the
Articles
of
the
Apostles
Creed
being
necessary
for
all
,
are
easie
;
Yet
there
are
many
commentaries
of
the
Ancients
upon
the
Creed
,
as
Ruffinus
,
Augustine
,
Cyrill
,
Chrysostome
,
Chrysologus
;
and
of
Papists
also
.
Some
Scriptures
are
hard
for
the
matter
which
they
handle
,
Daniel
,
Ezechiel
,
Zachary
;
or
throng
of
much
matter
in
few
words
,
as
are
in
the
Old
Testament
the
Poeticall
Books
,
wherein
no
doubt
the
verse
hath
caused
some
cloud
,
and
amongst
them
the
Proverbs
from
the
tenth
Chapter
,
and
the
Prophesie
of
Hosea
.
CHAP.
IX
.
Of
the
Interpretation
of
Scripture
.
THis
[
*
](A47629-e52070-b)
*
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
faithfull
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.
Marke
4.
34.
question
divides
it selfe
into
3
parts
.
First
,
concerning
the
divers
senses
of
the
Scripture
.
Secondly
,
to
whom
the
chiefe
authority
to
expound
Scripture
is
committed
.
Thirdly
,
what
meanes
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
Theologicall
the
other
being
rather
Grammaticall
.
And
this
signification
of
the
thing
they
commonly
call
the
sence
Nehem.
8.
9.
Interpreting
Scripture
is
1.
Ancient
,
Nehem.
8.
8.
2.
Honourable
,
Marke
4.
34.
The
Scripture
hath
often
two
senses
,
one
of
which
the
latter
Divines
call
Literall
,
Grammaticall
,
or
Historicall
,
another
mysticall
or
Spirituall
.
The
sense
of
the
Scripture
is
that
which
God
the
Author
of
the
Scripture
in
[
*
](A47629-e52250-b)
*
Glassius
Phil.
Sac.
l.
a
parte
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
Literall
sense
is
that
[
*
](A47629-e52300-b)
*
sensus
est
is
,
que●
Sp.
Sanctus
autor
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
it selfe
,
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
literall
sense
is
subdivided
into
plaine
and
simple
,
and
figurative
,
which
ariseth
from
the
words
translated
from
their
naturall
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
Jewes
.
The
mysticall
of
spirituall
[
*
](A47629-e52340-b)
*
Sensus
secundarius
,
diversus
à
liter●li
,
simili●
tamen
.
Chamier
.
Not
the
Letter
but
the
right
sense
and
meaning
of
the
Scripture
is
Gods
word
.
John
19.
sense
is
that
in
which
the
thing
exprest
in
the
literall
sense
signifieth
another
thing
in
a
mystery
,
for
the
shadowing
out
of
which
it
was
used
by
God
.
The
waters
of
the
Floud
,
with
which
the
Arke
was
upheld
signified
Baptisme
,
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
mysticall
sense
is
,
the
bones
of
Christ
were
no
more
broken
then
of
the
Paschall
Lambe
,
which
did
signifie
Christ
.
The
Papists
say
the
literall
sense
is
that
which
is
gathered
immediatly
out
of
the
words
,
The
Allegoricall
sense
,
is
when
the
words
of
the
Scripture
besides
the
plaine
historicall
and
literall
meaning
,
signifie
something
in
the
new
Testament
,
which
belongs
to
Christ
or
the
Church
,
as
Gal.
4.
besides
the
truth
of
the
story
of
the
bond
and
free-woman
,
Saint
Paul
applyeth
it
unto
the
two
Testaments
.
Tropologicall
when
the
words
and
deeds
are
referred
to
signifie
something
which
belongs
to
manners
;
as
Paul
1
Cor.
9
teacheth
from
that
place
,
Deut.
25.
thou
shalt
not
muzle
the
mouth
of
the
Oxe
that
treadeth
out
the
Corne
;
that
things
necessary
are
to
be
allowed
to
Pastors
.
Anagogigall
,
when
words
or
deeds
are
referred
to
signifie
eternall
life
as
Psal.
94.
I
sware
unto
them
they
shauld
not
enter
into
my
rest
,
this
is
litterally
understood
of
the
rest
in
Can●an
,
but
applied
by
Paul
4
Heb
to
life
eternall
.
Becanus
[
*
](A47629-e52530-b)
*
In
Manuali
Controvers.
c.
1.
de
Script
.
quaest.
3.
saith
,
as
there
are
3
Theologicall
vertues
,
Faith
,
Hope
and
Charity
,
so
there
are
3
mysticall
sences
.
The
allegoricall
answers
to
faith
,
the
Anagogicall
to
hope
,
the
Morall
to
Charity
.
Jerome
(
saith
he
)
excelled
in
the
literall
sense
,
Ambrose
in
the
Allegoricall
,
Augustine
in
the
Anagogicall
,
Gregory
in
the
Morall
.
The
Papists
erre
three
wayes
in
this
Subject
.
1.
In
that
description
,
which
they
make
of
the
literall
sense
.
2.
In
that
they
hold
there
are
divers
literall
sences
of
one
place
.
3.
In
their
division
of
the
mysticall
sense
into
Allegoricall
,
Tropologicall
,
Anagogicall
.
First
,
that
is
false
which
Bellarmine
saith
,
Literalis
sensus
est
quem
verba
immediatè
prae
se
ferunt
.
What
then
shall
the
literall
sense
of
those
words
be
Psal.
91.
13.
Let
them
shew
the
Lion
which
Christ
did
tread
o●
,
and
what
shall
be
the
literall
sense
of
those
places
,
Esay
11.
6
,
7
,
8.
and
65.
ult.
And
what
literall
sense
shall
those
words
of
Christ
have
,
Matth
5.
29.
Origen
[
*
](A47629-e52690-b)
*
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
literall
sense
.
Aquinas
.
(
though
otherwise
he
allegorized
much
)
interpreted
that
place
according
to
the
letter
,
but
foolishly
.
That
therefore
is
rather
the
literall
sen●e
which
ariseth
from
the
words
,
whether
properly
or
figuratively
taken
;
as
for
example
,
this
is
the
literall
sense
of
those
words
,
the
Seed
of
the
woman
shall
breake
the
Serpents
head
,
viz.
Christ
shall
over
come
Satan
and
subdue
all
his
force
and
power
,
although
the
Devill
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
literall
or
Grammaticall
,
whether
it
arise
from
the
words
properly
taken
,
or
figuratively
understood
,
or
both
.
For
that
there
should
be
divers
literall
sences
of
one
and
the
same
place
,
is
against
the
truth
,
the
Text
[
*
](A47629-e52750-b)
*
Chamierus
tomo
1●
de
Scripturae
sensu
l.
15.
c.
3.
and
reason
.
1.
The
truth
,
because
of
one
and
an
Individuall
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
literall
sense
of
it
may
be
found
out
.
The
literall
sense
then
can
be
but
one
in
one
place
,
though
a
man
may
draw
sundry
consequences
[
*
](A47629-e52830-b)
*
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
▪
parte
.
tertia
.
Dub.
66.
à
contrarijs
,
à
similibus
.
3.
We
doe
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
certaine
kindes
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
downe
.
There
is
then
but
one
sense
of
the
place
;
part
whereof
consisteth
in
the
Story
,
part
in
the
Allegory
:
So
that
the
whole
sense
is
contained
in
them
both
.
So
for
the
second
example
of
the
Tropologicall
:
there
is
not
a
twofold
sense
of
that
place
,
but
one
generall
sense
,
that
as
the
mouth
of
the
Oxe
was
not
to
be
muzled
,
so
the
Minister
of
the
Gospell
must
be
provided
for
.
Likewise
of
the
Anagogicall
kinde
:
it
is
not
one
sense
to
understand
the
rest
of
C●naan
,
another
the
Kindome
of
God
:
but
there
is
one
whole
sense
,
that
as
they
for
their
Idolatry
were
deprived
of
the
Land
of
promise
,
so
we
should
take
heed
least
by
our
disobedience
we
lose
the
hope
of
the
Kingdome
of
heaven
.
So
we
conclude
that
those
are
not
divers
sences
,
but
one
sense
diversly
applyed
.
The
literall
sense
is
the
onely
sense
of
the
place
,
because
out
of
that
sense
only
may
an
argument
strongly
be
framed
:
wherefore
seeing
Allegories
and
Tropes
doe
no
:
Theologia
Symbolica
non
est
argumentativa
.
This
is
good
reasoning
,
the
Oxes
mouth
muh
not
be
muxled
,
ergo
the
Minister
must
be
maintained
,
because
it
is
part
of
the
sense
.
conclude
,
they
are
not
the
sences
of
the
place
;
and
Allegories
devised
beside
the
sense
prove
not
,
though
they
may
illustrate
.
It
is
manifest
that
is
alwayes
the
sense
of
the
holy
Ghost
,
which
is
drawne
from
the
very
words
.
But
we
are
not
so
certaine
concerning
any
mysticall
sense
,
unlesse
when
the
holy
Ghost
himselfe
teacheth
us
;
as
for
example
,
it
is
written
11.
Hosea
1.
Out
of
Egypt
have
I
called
my
Sonne
and
Exod.
12.
46.
Ye
shall
not
breake
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
applyed
those
things
to
Christ
,
H●rt
▪
Sess.
4.
unlesse
the
Holy
Ghost
had
first
done
it
,
and
declared
his
minde
and
meaning
to
us
?
viz.
that
sonne
in
the
first
place
doth
not
onely
signifie
the
people
of
Israel
,
but
Christ
also
,
and
by
bone
in
the
latter
place
,
not
onely
the
bone
of
that
Lambe
but
of
Christ
also
is
understood
.
Secondly
,
To
whom
the
chiefe
authority
to
expound
Scripture
is
committed
.
It
was
decreed
in
the
Councell
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
generall
Councell
:
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
onely
in
the
Church
,
but
we
deny
that
it
belongs
to
certaine
men
,
or
is
tyed
to
a
certaine
place
or
succession
of
men
.
The
Ministry
of
judgement
[
*
](A47629-e53110-b)
*
Judicium
est
triplex
.
1
Direction●●
,
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
Soveraignty
of
judgement
he
hath
reserved
to
himselfe
.
The
Holy
Ghost
is
the
Judge
,
and
the
Scripture
is
the
sentence
or
definitive
decree
.
We
acknowledge
no
publike
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
indued
with
singular
wisdome
,
Ob.
2.
They
urge
that
place
,
Deut.
17.
9.
Sol.
Here
the
Civill
Magistrate
and
the
Judge
are
joyned
together
,
as
v.
12.
If
it
will
follow
hence
that
the
Pope
must
be
Supreme
Judge
in
all
Ecclesiasticall
matters
,
the
Emperour
ought
to
be
as
well
in
Civill
.
2.
The
Pope
doth
not
hold
the
same
place
among
Christians
,
that
the
High-Priest
did
among
the
Jewes
.
For
he
was
the
chiefest
,
having
all
the
rest
of
the
Priests
subject
to
him
;
but
the
Pope
is
one
amongst
all
,
having
Collegues
,
many
Bishops
as
at
first
,
or
a
few
Patriarkes
as
after
.
Ob.
3.
Eccles.
12.
11.
If
the
chiefe
Pastor
in
the
Old
Testament
had
such
authority
,
much
more
the
chiefe
Priest
in
the
New
.
Sol.
This
one
pastor
[
*
](A47629-e53440-b)
*
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
Shepheard
for
our
soules
.
Ob.
Matth.
16.
19.
Christ
saith
to
Peter
,
to
the●
will
I
give
the
Keyes
of
the
Kingdome
of
Heaven
;
therefore
the
Pope
hath
authority
to
expound
Scripture
.
Sol.
First
,
by
the
Keyes
here
is
meant
Commission
to
preach
the
Gospell
;
not
authority
of
interpreting
the
Scriptures
.
When
the
Gospell
is
preached
,
the
Kingdome
of
heaven
is
opened
to
the
beleevers
,
and
shut
to
the
unbeleevers
.
2.
That
authority
of
the
Keyes
was
not
committed
to
Peter
onely
,
but
to
the
other
Apostles
also
,
Matth.
28.
18.
19.
There
is
a
twofold
judgement
,
1.
Of
discretion
,
1
Cor.
10.
15.
2.
Of
authority
,
as
the
Parllament
judgeth
Capitall
crimes
.
If
the
Papists
understand
the
word
Judge
to
●ignifie
Discerning
(
as
when
we
judge
of
meates
by
the
taste
)
▪
every
faithfull
person
ought
to
pray
unto
God
for
grace
to
judge
,
to
discerne
,
and
to
know
the
true
sense
of
the
Scripture
.
But
if
by
judging
,
they
understand
to
pronounce
decrees
,
definitive
and
infallible
judgements
,
touching
the
sence
of
the
Scriptures
,
thereby
to
bind
other
mens
consciences
;
there
is
no
man
in
the
world
that
hath
that
power
.
See
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
generall
consent
of
the
Pastors
of
the
Church
,
or
to
expect
a
generall
counsell
or
to
goe
up
to
Rome
.
But
the
word
of
God
is
amongst
us
;
the
Scriptures
themselves
,
and
the
Spirit
of
God
opening
our
hearts
,
doe
teach
us
how
to
understand
them
.
And
yet
we
say
not
(
as
the
Papists
falsely
charge
us
)
that
we
allow
every
private
mans
interpretation
of
Scripture
,
refusing
the
judgement
of
the
Pastors
of
the
Church
[
*
](A47629-e53620-b)
*
Cap
significast
▪
de
Elect.
Review
of
the
Councell
of
Trent
.
l.
c.
8.
p.
45.
Panoruitan
saith
,
[
*
](A47629-e53660-b)
*
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
marte
,
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
prophesie
of
the
Scripture
is
of
any
private
interpretation
.
[
*
](A47629-e53680-b)
*
Enimverò
quis
docuit
prophetiam
illam
ex
Psalmo
72.
adorabunt
●um
omnes
reges
terrae
,
omnes
gentes
servient
ei
,
impletam
ess●●
L●o●e
.
●eci●o
.
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
publike
in
regard
of
the
meanes
,
is
not
forbidden
;
for
it
is
lawfull
for
one
man
with
Scripture
toti
resistere
mundo
,
saith
the
Glosse
of
the
Canon-Law
;
the
meaning
of
this
place
is
,
that
the
Prophets
were
no
Interpreters
or
Messengers
of
their
own
minds
but
Gods
.
The
Catholickes
hold
(
saith
Chamier
)
meaning
still
by
that
Title
the
Protestants
)
that
the
Scripture
is
to
be
interpreted
by
private
labour
and
industry
,
viz.
of
Augustine
,
Jerome
,
Chrysostome
,
but
not
in
a
private
sense
,
that
is
in
a
sense
arising
from
the
braine
of
the
Interpreter
.
It
is
true
(
saith
Cartwright
against
the
Rhemists
)
that
the
Scriptures
cannot
be
expounded
of
every
private
Spirit
,
nor
(
which
is
more
)
of
any
private
spirit
,
nor
yet
of
all
private
spirits
together
;
but
onely
of
those
which
are
inspired
of
God
,
viz.
the
Prophets
and
Apostles
,
which
are
here
opposed
unto
private
Interpretation
.
And
therefore
it
is
evident
that
the
exposition
of
the
Scripture
,
ought
not
to
be
fetched
from
Ecclesiasticall
either
Fathers
or
Councels
,
which
speake
not
by
inspiration
,
but
from
the
Scriptures
themselves
;
what
he
meaneth
,
he
declareth
in
the
next
verse
,
where
he
sheweth
the
reason
of
his
saying
▪
namely
,
that
it
must
be
interpreted
as
it
was
written
;
and
by
as
high
authority
.
Seeing
therefore
it
was
first
spoken
by
holy
men
,
which
spake
as
they
were
led
by
the
holy
Spirit
,
and
were
inspired
of
God
,
it
followeth
,
that
it
must
be
interpreted
by
the
same
authority
.
The
interpretation
therefore
that
is
brought
but
of
the
Apostles
and
Prophets
,
is
not
private
,
although
it
be
avowed
by
one
man
onely
.
On
the
other
side
that
interpretation
which
is
not
brought
from
thence
,
although
it
have
the
allowance
of
whole
Generall
Counsels
,
is
but
private
.
This
is
a
principall
meaning
of
our
Saviour
Christ
,
when
he
willeth
that
we
should
call
no
man
father
or
Master
in
the
earth
,
Our
reasons
by
which
we
prove
,
that
the
chiefest
judgement
and
authority
of
interpreting
Scriptures
is
to
be
given
not
to
the
Church
,
1.
That
which
onely
hath
power
to
beget
faith
,
that
onely
hath
the
chiefest
authority
of
interpreting
Scripture
,
and
of
determining
all
controversies
concerning
faith
and
religion
;
but
the
Scriptures
onely
,
and
the
Holy
Ghost
have
this
force
,
Rom.
10.
17.
the
Holy
Ghost
onely
can
infuse
saving
faith
into
our
hearts
,
which
is
called
by
the
Schoolemen
infusa
fides
.
The
faith
which
we
have
from
the
Church
is
acquired
,
and
sufficeth
not
to
a
certaine
perswasion
.
2.
The
Scriptures
cannot
be
interpreted
but
by
the
same
Spirit
wherewith
they
were
written
;
[
*
](A47629-e53970-b)
*
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
faithfull
.
3.
Christ
himselfe
makes
the
Scripture
a
Judge
,
John
12.
48.
and
still
appealed
to
it
.
4.
Although
the
Fathers
were
men
indued
of
God
with
excellent
gifts
,
and
brought
no
small
light
to
understanding
of
the
Scriptures
:
yet
learned
men
in
our
dayes
may
give
a
right
sense
of
sundry
places
thereof
which
the
Fathers
saw
not
,
yea
,
against
the
which
perhaps
they
consent
.
Hath
any
man
living
read
all
the
Fathers
?
nay
,
have
all
the
men
living
read
them
?
nay
,
can
they
shew
them
?
can
they
get
them
?
I
had
almost
said
can
they
name
[
*
](A47629-e54060-b)
*
The
number
of
Ancient
Fathers
(
whose
workes
are
yet
extant
)
who
lived
within
Six
and
Seven
hundred
yeares
,
after
Christ
are
recorded
to
have
beene
about
200.
Bishop
Mor●on
of
the
Masse
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
Peters
faith
:
yet
the
Papists
understand
it
non
de
fide
sed
de
persona
Petri.
Here
they
dis-agree
themselves
from
the
Fathers
,
John
10.
16.
by
the
title
of
one
Shepheard
,
Augustine
,
Chrysostome
,
Jerome
,
Cyrill
,
Theodoret
,
Theophylact
,
Euthimius
,
Rupertus
,
The
Fathers
wrote
some
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
confute
the
adversaries
with
whom
they
had
to
deale
,
and
in
these
they
erre
sometimes
;
some
things
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
praise
the
Saints
of
God
,
and
stirre
up
others
to
their
vertue
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
goe
cleane
contrary
to
the
greatest
part
of
the
Fathers
:
For
they
divide
the
Commandements
as
we
doe
,
but
the
Papists
make
the
two
first
one
,
and
the
tenth
two
.
2.
They
have
no
Father
to
countenance
them
in
this
,
but
Augustine
.
There
were
no
writings
of
the
Fathers
for
a
time
,
many
of
them
wrote
400
yeares
after
Christ
,
but
some
500
and
600
yeares
after
Christ
;
what
rule
had
they
before
that
time
of
interpreting
Scriptures
.
The
Fathers
were
given
too
much
to
allegorizing
,
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
somtime
dissent
from
the
stream
of
the
Fathers
.
4.
The
doctrine
of
the
Church
must
be
examined
by
the
Scriptures
,
Act.
17.
11.
If
Pauls
doctrine
,
much
more
may
the
decrees
of
the
Pope
,
Church
,
Councels
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
certaine
kinde
of
men
,
but
common
to
the
faithfull
.
6.
The
faithfull
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
meanes
must
be
used
in
the
interpretation
of
Scripture
.
The
end
of
the
Scripture
(
we
heard
)
was
to
direct
the
Church
to
all
saving
truth
.
The
meanes
to
be
used
for
the
attaining
of
that
end
,
by
the
Minister
,
is
diligent
Study
and
humble
Prayer
;
by
the
people
attentive
reading
,
First
,
the
teachers
must
Pray
earnestly
to
God
for
his
spirit
to
inlighten
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
painefully
study
the
Scriptures
,
giving
themselves
to
read
,
[
*
](A47629-e54470-b)
*
Act.
9.
22.
There
must
be
a
comparing
of
obscure
Places
with
such
as
are
more
evident
Gen.
11.
35
with
Gal
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
metaphore
taken
from
such
as
search
for
Gold
and
Silver
Oare
in
the
earth
,
who
will
search
and
sift
and
breake
every
clod
to
finde
out
the
Gold
.
Salomon
useth
the
same
metaphore
,
Prov.
2.
4.
and
to
this
diligence
in
searching
doth
the
Apostle
exhort
Timothy
1
Tim.
4.
13.
This
diligence
is
often
exprest
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
originall
tongues
the
Hebrew
and
[
*
](A47629-e54610-b)
*
Contra
ignota
●igna
magnum
est
remedium
linguarum
cognitio
,
&
Latinae
quidem
linguae
homines
duabus
alijs
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
Greeke
in
the
new
Testament
;
and
see
with
their
owne
,
not
anothers
eyes
.
4.
They
should
likewise
be
expert
in
all
the
liberall
Arts
,
especially
in
Grammer
,
Logicke
,
Rhetoricke
,
generall
Philosophy
,
and
History
.
All
the
Treasures
[
*
](A47629-e54640-b)
*
Dr.
Fea●ely
in
a
〈◊〉
Psal.
●
.
10.
Logicke
teacheth
the
Preacher
to
Analize
and
divide
his
Text.
●
teacheth
to
collect
true
and
proper
Doctrines
from
it
,
assisteth
him
in
confuting
of
Haeresies
,
and
in
resolving
all
questions
.
of
wisedome
and
knowledge
are
hid
in
the
Scriptures
,
the
treasures
of
naturall
Philosophy
in
Genesis
,
of
Morall
Philosophie
in
Exodus
,
Deuteronomy
,
and
Ecclesiastes
,
of
the
Politicks
in
the
Judicials
of
Moses
,
and
the
Proverbs
of
Solomon
,
of
Poetry
in
the
Psalms
,
of
History
in
the
Books
of
Chronicles
,
Judges
and
Kings
;
the
Mathematickes
in
the
dimensions
of
the
Arke
,
of
the
Temple
,
of
the
Metaphysicks
in
the
Books
of
the
Prophets
and
Apocalyps
.
5.
They
must
consider
.
1.
The
severall
words
.
2.
The
Phrases
.
In
the
severall
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
[
*
](A47629-e54820-b)
*
Lexicon
Chaldaicum
,
talmudicum
,
&
rabbinicum
opus
immensi
laboris
atque
fructus
,
&
incomparabili
multorum
annorum
,
industria
patri●
atque
filij
Johan
.
Buxtorfij
elaboratum
.
Bootius
.
is
needfull
,
some
of
which
observed
the
order
of
the
Alphabet
,
but
so
as
they
distinguished
betweene
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
Greeke
are
Stephanus
,
Budaeus
,
Scapula
;
my
owne
two
(
I
hope
)
may
be
usefull
for
understanding
both
Testaments
.
2.
Of
Concordances
[
*
](A47629-e54950-b)
*
Concordantiae
Bibliorum
hebraicae
,
editae
à
Joh.
Buxtor●io
juniore
,
magni
patris
Majore
filio
.
Arnoldus
.
Boatius
.
Henrici
,
Stephani
maximae
&
absolutissimae
Concordantiae
,
some
much
extoll
Buxtorfe
for
the
Hebrew
,
Kirchers
is
a
very
usefull
one
both
for
the
Hebrew
and
the
Septuagint
,
Stephanus
for
the
Greeke
is
the
best
.
Cottons
Concordance
(
as
it
is
now
inlarged
by
Newman
,
)
is
esteemed
the
best
for
the
English
.
See
Dr.
Featlies
,
and
Dr.
Gouges
Prefaces
to
it
commending
it
,
and
shewing
the
use
of
Concordances
in
generall
.
They
must
,
1.
Consider
the
Text
exactly
in
it selfe
,
the
Grammer
of
it
must
be
sifted
,
the
nature
of
every
word
by
it self
and
the
alteration
it
admits
in
diversity
of
construction
.
2.
The
Rhetoricke
,
whether
any
word
leaving
the
proper
signification
receiveth
a
borrowed
.
3.
Above
all
the
Logicke
,
as
to
know
what
he
proveth
and
by
what
.
2.
Compare
paralell
places
and
obscurer
with
plainer
.
To
interprete
that
place
,
this
is
my
body
,
[
*
](A47629-e55080-b)
*
This
Bread
is
my
body
,
1.
the
communion
of
my
body
.
The
Prophets
explaine
the
Books
of
Moses
,
and
the
New
Testament
interpretes
the
Old
.
make
use
of
that
other
,
The
Bread
which
we
breake
,
is
the
Communion
of
the
body
of
Christ
,
because
both
places
are
not
onely
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
Syriacke
and
the
Arabicke
for
the
new
excell
.
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
followes
after
,
and
of
the
matter
whereof
it
doth
intreat
.
All
expositions
ought
to
agree
with
the
Analogie
of
faith
,
[
*
](A47629-e55140-b)
*
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.
Analogie
is
eitherof
faith
comprehended
in
the
Doctrine
of
the
Creed
L.
P.
Command
.
Sac.
and
gathered
out
of
evident
places
of
Scripture
,
or
of
the
Text
,
by
the
coherence
of
antecedentia
&
consequentia
,
by
the
propriety
of
the
phrase
.
6.
The
Jewish
expositors
,
the
Ancient
Fathers
,
and
other
Interpreters
Ancient
and
Moderne
Popish
and
Protestant
,
are
usefull
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
Interpretes
and
Rabbins
?
two
were
most
learned
R.
David
Kimbi
and
Rabbi
Aben
Ezra
,
saith
Dr.
Rainolds
.
The
pure
Masters
of
the
Hebrewes
(
saith
Mayerus
in
Philologia
Sacra
)
are
specially
Maymonides
,
Rabbi
David
Kimchi
,
wise
Aben
Ezra
,
Rabbi
Salomon
Jarchi
,
although
the
last
two
much
favour
Talmudicall
dreames
.
The
Cabalists
and
many
of
the
Rabbines
are
very
fabulous
,
and
men
in
a
burning
fever
cannot
dreame
of
things
more
ridiculous
,
then
some
of
the
Rabbines
have
seriously
written
and
taught
,
saith
[
*
](A47629-e55340-b)
*
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
unknowne
(
it
seemes
)
to
Mercer
and
Drusius
,
for
neither
of
them
mention
him
.
The
Jewes
say
of
Rabbi
Moses
Ben-Maymon
,
that
from
Moses
to
Moses
,
there
arose
not
such
a
Moses
.
He
was
the
first
of
the
Rabbines
that
ceased
to
doat
.
Maimonides
antiquus
&
celeberrimus
inter
Judaeos
Scriptor
.
Capellus
de
Literis
Ebr.
Mr.
Gregory
stiles
him
the
very
learned
Maimon
.
The
Church
of
God
is
much
beholding
to
the
Hebrew
Rabbines
,
[
*
](A47629-e55580-b)
*
Quid
fuerint
Vrim
&
Thummim
,
ne
Rabbinorum
quid●m
Principes
jam
diuscire
potuerunt
.
Chamierus
.
See
Bu●●h
.
on
3.
of
Hos.
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
speakes
.
For
the
Fathers
,
Jerome
among
the
Latines
,
and
Origen
among
the
Greekes
were
learned
in
the
Hebrew
saith
Chamier
.
Jerome
[
*
](A47629-e55710-b)
*
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
,
Greeke
,
Latine
tongue
and
the
most
diligent
searcher
of
the
Jewish
affaires
,
[
*
](A47629-e55740-b)
*
Capellus
arcano
punctationis
revelato
.
he
spared
no
labour
,
cost
,
nor
time
,
that
he
might
attaine
to
skill
in
that
tongue
.
He
made
use
of
the
Jewes
for
that
purpose
,
and
the
skilfullest
amongst
them
.
Whose
labour
he
purchased
with
a
great
deale
of
Money
,
this
he
often
witnesseth
of
himselfe
,
5
times
saith
Morinus
he
made
use
of
them
.
That
one
labour
of
his
deserveth
eternall
praise
,
that
he
translated
the
Scripture
out
of
the
Hebrew
,
into
Latine
.
That
was
a
most
laborious
[
*
](A47629-e55780-b)
*
Opus
laboriosum
&
divinum
,
maximo
ecclesiae
damno
amissum
,
cujus
operis
jacturam
deplorare
possumus
,
compensare
nunquam
possumus
.
Whitaketus
,
worke
of
Origens
in
gathering
together
divers
Editions
of
Scripture
.
1.
The
Greeke
of
Aquila
Symmachus
,
the
Septuagint
and
Theodosion
into
one
Volume
distinguisht
by
4
Columnes
,
called
Tetrapla
,
to
which
he
after
added
2
more
,
one
in
Hebrew
,
the
other
in
Greeke
Characters
,
and
called
it
his
Hexapla
;
at
last
he
joyned
two
other
Editions
,
and
then
called
it
Octapla
;
by
them
one
might
have
compared
the
severall
Greeke
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
[
*
](A47629-e55900-b)
*
Vide
Whitak
.
de
authoritate
,
Script
.
l.
2.
c.
1.
saniorem
.
Chamierus
.
Salmasius
,
Whitaker
,
Sixtus
Senensis
and
others
say
Origen
[
*
](A47629-e55950-b)
*
Inter
antiquos
ecclesiastic●s
auctores
Graeci
generis
non
tantum
primus
,
sed
,
fe●è●olus
Hebraicè
●uit
doctissimus
.
Salmasius
de
m●do
usurarum
.
Autor
non
purus
,
ut
vix
unquam
nominari
possit
in
rebus
fidei
absque
praefatione
.
Chamierus
.
was
skilfull
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
[
*
](A47629-e56040-b)
*
Magnus
Augustinus
ingenio
,
eruditione
,
sanctitate
,
zelo
,
quae
res
tantam
.
illi
meri●●
authoritatem
concilia●m
,
ut
nemosit
amiquorum
qui
in
〈◊〉
nostris
a●
Pontificijs
pluris
aestimetur
aut
aestimari
debeat
.
Rainoldes
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
Latine
Church
,
and
Golden-mouth'd
Chrysosostome
for
the
Greek
Church
,
were
most
famous
.
He
is
abridged
by
Theophylact.
A
Father
so
Ancient
,
so
learned
,
so
godly
,
so
skilfull
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
labore
,
&
lucubrationum
multitudine
superavit
.
Sixtus
Senensis
Biblioth.
Sanct.
lib.
quarto
.
Subtilissimus
Pat●um
Augustinus
Dr.
Prideaux
lectione
quarta
.
Gregory
Nazianzene
for
his
excellencie
in
divine
knowledge
was
sirnamed
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
Latine
Fathers
most
Ancient
,
and
very
neere
the
Apostles
,
flourishing
in
the
raigne
of
Severus
the
Emperour
,
about
200
yeares
after
Christs
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
holinesse
of
life
.
He
was
so
diligent
a
reader
of
Tertullian
,
that
he
intermitted
no
day
,
Cicero
Jerome
cals
him
eloquentiae
Tullianae
Flievium
.
Epist.
ad
Paul
.
tom
.
1.
and
Mr.
Selden
de
Dis
Syris
cals
him
Politissimum
Patrum
.
Sententious
Tertullian
,
grave
Cyprian
,
resolute
Hierome
,
*
flowing
Chrysostome
,
divine
Ambrose
,
devout
Bernard
,
heavenly
Augustine
.
Bish.
Hals
4th
Decade
of
Epist.
Epist.
third
.
One
saith
,
he
that
looks
upon
the
Fathers
works
would
think
they
did
nothing
but
write
,
he
that
looks
on
their
devotions
would
thinke
they
did
nothing
but
pray
,
he
that
lookes
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.
&c.
5.
Dand●
venia
bonis
illis
&
sanctis
patribus
qui
ignorantia
linguarum
multae
saepe
aliena
à
germana
scriptura
senserunt
,
3.
For
Protestant
Interpreters
.
Calvin
[
*
](A47629-e56700-b)
*
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
onely
commended
by
our
own
writers
,
but
by
the
very
Papists
.
See
Watson
in
his
Quodlibets
.
I
would
content
my selfe
among
the
new
writers
with
Mr.
Calvin
,
who
performeth
best
of
all
other
that
which
he
of
himselfe
professeth
,
that
a
man
in
reading
his
expositions
reapeth
this
benefit
,
that
for
the
shortnesse
he
useth
,
he
departeth
not
farre
from
the
Text
it selfe
.
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
Aphorismes
he
follows
Calvins
Institutions
.
Bucer
[
*
](A47629-e56870-b)
*
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
Psalmes
,
one
more
large
and
Paraphrasticall
,
the
other
briefer
and
ad
verbum
.
Francis
Junius
[
*
](A47629-e56930-b)
*
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
Textuall
and
Scholasticall
Divinity
,
as
Dr.
Hall
cals
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
Authour
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
,
Livelie
,
Cameron
,
Ludovi●us
de
Dieu
,
have
beene
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
[
*
](A47629-e57270-b)
*
Papa
Innocentus
primum
l●cum
tribuit
Thomae
post
scripturas
,
&
●e●i●ò
,
nam
melius
de
Papatu
meruit
quam
omnes
Patres-Rainoldus
B.
Mortons
App●ale
.
l.
2.
c.
●
.
Sect.
●2
.
Papistarum
Homerus
Thomas
Aquinas
Rainold
.
de
lib.
Apoc.
is
esteemed
by
the
Papists
as
the
Oracle
of
the
Romish
Schoole
,
[
*
](A47629-e57300-b)
*
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
sirnamed
Angelicall
.
He
was
the
first
thorow
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
chiefely
commends
Lyra
for
following
the
literall
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
[
*
](A47629-e57430-b)
*
Spanhem
.
dub
.
Evang.
parte
●ecunda
.
Dub.
34.
vide
ibid.
Dub.
5.
p.
132.
133.
Interpres
.
Cajetane
went
over
all
the
Scripture
,
[
*
](A47629-e57460-b)
*
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
shew
.
He
was
chiefely
intent
on
the
literall
sense
[
*
](A47629-e57510-b)
*
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
Scripturis
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
skil'd
in
the
Hebrew
,
who
would
interprete
ad
verbum
not
onely
exactly
,
but
superstitiously
,
and
often
absurdly
,
which
often
drew
the
like
expositions
from
the
Cardinall
.
There
are
now
5
Papi●s
joyned
together
in
severall
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
marvell
,
since
he
was
for
his
Country
a
Spaniard
and
his
profession
a
Jesuite
.
Masius
[
*
](A47629-e57650-b)
*
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
cognitione
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
speakes
of
the
Bookes
of
the
Law
)
and
are
fitly
s●iled
by
godly
Divines
pigrorum
pulvinaria
.
Vide
Zepperi
Artem
Habendi
&
Audiendi
conciones
,
sacras
.
l.
1.
c.
4
p.
38
39.
&c.
Ministers
to
all
the
meanes
formerly
mentioned
for
the
interpreting
of
Scripture
,
must
adde
a
conscionable
practise
of
what
they
know
,
and
must
in
all
humblenesse
of
minde
seeke
the
peoples
edification
.
The
meanes
to
be
used
by
the
people
,
to
understand
the
Scripture
and
find
out
the
sence
and
meaning
of
it
.
1.
If
they
be
learned
,
they
may
make
use
of
most
of
the
former
meanes
prescribed
to
Ministers
.
2.
Such
as
are
unskilfull
,
and
know
not
how
to
make
use
of
those
meanes
,
are
1.
Diligently
to
read
the
Scripture
,
in
which
are
to
be
considered
.
1.
Antecedent
preparation
that
they
come
to
the
reading
and
studie
of
the
Scriptures
with
Prayers
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
spirituall
frame
of
the
heart
,
2.
Application
of
all
things
to
the
Examination
,
Correction
,
3.
Diligent
Meditation
.
4.
Conferring
of
it
with
others
,
2
They
ought
to
have
recourse
to
those
that
are
more
skilfull
then
themselves
,
and
to
consult
with
the
best
Commentaries
and
Expositions
of
the
Scripture
,
and
read
them
judiciously
.
We
teach
of
our
Meanes
,
that
they
all
together
,
doe
make
a
perfect
way
whereby
we
may
finde
the
right
sense
of
the
Scripture
.
Our
Adversaries
prescribe
this
method
and
course
to
be
taken
in
expounding
of
Scripture
,
which
consists
in
4
rules
:
In
all
these
meanes
the
Pope
is
implicitely
understood
,
for
the
rule
of
faith
is
that
which
the
Pope
approves
:
the
practise
of
the
Church
is
that
which
the
Pope
observes
,
the
interpretation
of
the
Fathers
is
that
which
the
Pope
follows
,
the
determination
of
Councels
,
what
the
Pope
confirmes
;
so
that
the
Pope
must
interprete
all
Scripture
.
But
divers
reasons
may
be
alleaged
to
shew
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
grossely
erred
in
interpreting
of
Scripture
,
as
in
the
8th
of
the
Romanes
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.
unlesse
you
eate
the
flesh
of
the
Sonne
of
man
and
drinke
his
bloud
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
temporall
and
spirituall
sword
delivered
to
the
Pope
.
2.
Because
the
Popes
of
Rome
[
*
](A47629-e58050-b)
*
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.
doe
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
interprete
it
of
the
person
of
Peter
the
Apostle
,
others
expound
it
to
be
the
Romane
Seat
or
Chaire
.
3.
Because
many
of
the
Popes
of
Rome
have
not
onely
erred
but
been
grosse
&
wicked
Hereticks
.
Liberius
the
Pope
about
the
yeare
350
was
an
Arrian
and
subscribed
to
the
unjust
condemnation
of
Athanasius
,
and
afterward
as
an
obstinate
Hereticke
was
deposed
.
Honorius
the
first
was
a
Monothelite
,
he
held
that
Christ
had
but
one
will
and
so
but
one
nature
,
and
for
this
heresie
was
condemned
in
3.
Generall
Councels
.
Some
Popes
were
Atheists
,
as
Leo
the
tenth
who
called
the
Gospell
fabulam
de
Christo.
One
cals
the
Pope
that
great
Heteroclite
in
religion
;
another
saith
,
The
Pope
is
the
worst
of
Cardinals
,
who
are
the
worst
of
Priests
,
who
are
the
worst
of
Papists
,
who
are
the
worst
of
Christians
.
For
Counc●ls
.
Gregory
the
Pope
did
reverence
the
4
first
generall
Councels
,
as
the
4
Evangelists
.
But
if
these
foure
generall
Councels
be
of
equall
authority
with
the
foure
Evangelists
,
the
Popes
authority
(
as
Papists
say
)
being
above
the
authority
of
the
Councels
,
it
followeth
,
that
his
authority
is
greater
then
the
Evangelists
;
then
which
what
can
be
more
blasphemously
spoken
?
We
say
the
true
interpretation
of
Scripture
is
not
to
be
sought
from
generall
Councels
.
1.
Because
even
universall
Councels
have
erred
;
the
Chalcedonian
Councell
,
[
*
](A47629-e58260-b)
*
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
Constantinopolitane
Church
before
that
of
Alexandria
,
and
Antioch
.
Those
that
condemned
Christ
were
then
the
universall
visible
Church
Matth
26.
65.
John
11.
47.
See
Act.
4.
18.
2.
Generall
councels
have
beene
opposite
one
to
another
,
that
of
Constance
to
the
other
of
Basill
;
whereof
one
setteth
downe
that
Councels
could
erre
and
so
also
the
Pope
,
and
that
a
Councell
was
above
the
Pope
;
the
other
affirmeth
the
quite
contrary
.
3.
There
were
no
Generall
Councels
after
the
Apostles
for
300
yeares
till
the
first
Councell
of
Nice
,
when
yet
the
Church
had
the
true
sence
of
the
Scriptures
.
4.
The
generall
Councels
interpreted
Scripture
by
Scripture
as
Athanasius
and
Ambrose
teach
concerning
the
first
Councell
of
Nice
.
5.
Because
they
cannot
be
so
easily
celebrated
to
declare
any
doubtfull
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
onely
.
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
Councels
,
Fathers
,
[
*
](A47629-e58430-b)
*
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
,
no
Scripture
is
of
a
mans
own
interpretation
;
The
word
is
interpreted
aright
by
declaring
1.
The
order
,
1.
The
literall
and
largest
sense
of
any
words
in
Scripture
must
not
be
imbraced
farther
,
when
our
cleaving
thereunto
would
breed
some
dis-agreement
and
contrariety
between
the
present
Scripture
and
some
other
Text
or
place
,
else
shall
we
change
the
Scripture
into
a
Nose
of
wax
.
2.
In
case
of
such
appearing
dis-agreement
the
Holy
Ghost
leads
us
by
the
hand
to
seek
out
some
distinction
,
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
chiefely
those
that
seeme
to
differ
with
the
present
Text
,
being
duly
compared
together
.
The
end
of
the
first
Booke
.
THE
SECOND
BOOKE
▪
CHAPTER
.
1.
OF
GOD.
HAving
handled
the
Scripture
,
which
is
principium
Cognoscendi
,
in
Divinity
,
I
now
proceed
to
Treate
of
God
[
*
](A47629-e58660-b)
*
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
workes
,
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
](A47629-e58760-b)
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
,
[
*
](A47629-e58820-b)
*
Ephes.
4.
18.
through
the
Ignorance
that
is
in
them
.
2.
Profitable
,
Our
welfare
and
happinesse
consists
in
the
knowledge
of
God
Jer.
9.
23.
John
17.
3.
the
knowledge
of
God
in
the
life
to
come
,
is
called
the
Beatificall
vision
.
3.
Difficult
,
God
being
infinite
,
and
our
understanding
finite
;
betwixt
which
two
there
is
no
proportion
;
who
knowes
the
things
of
God
,
save
the
spirit
of
God
?
A
created
understanding
,
can
no
more
comprehend
God
;
Ruffin
.
in
exposit
.
Symb.
then
a
Viall-glasse
can
containe
the
waters
of
the
Sea
.
His
wisdome
is
unsearchable
,
Rom.
11.
Job
.
11.
7.
and
26.
13.
Euclide
answered
very
fitly
to
one
asking
many
things
concerning
the
Gods
:
Coetera
quidem
nescio
,
illud
scio
,
quod
odêre
curiosos
.
Simonides
being
injoyned
by
Hiero
,
to
tell
him
what
was
God
,
required
a
dayes
time
to
be
given
him
,
before
he
answered
;
and
at
the
end
of
that
,
two
;
when
they
were
expired
,
foure
,
still
doubling
his
time
for
inquiry
;
till
at
the
last
being
by
Hiero
,
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
himselfe
,
by
himselfe
and
of
himselfe
:
that
he
is
one
,
true
,
good
,
and
holy
.
2.
We
must
remove
from
him
all
imperfections
whatsoever
;
he
is
Simple
,
Eternall
,
Infinite
,
Unchangeable
.
3.
He
is
the
Supream
cause
of
all
.
There
is
a
threefold
knowledge
of
God
.
1.
An
implanted
knowledge
which
is
in
every
mans
conscience
,
a
naturall
ingraffed
principle
about
God
,
O
anima
naturaliter
Christiana
!
said
Tertullian
.
2.
An
acquired
knowledge
by
the
Creatures
,
Psal.
19.
1.
That
is
the
great
Booke
,
in
evey
page
whereof
we
may
behold
the
Diety
.
Praesentemque
refert
quaelibet
herba
Deum
.
3.
Revealed
knowledge
of
faith
,
spoken
of
Heb.
11.
6.
and
this
is
onely
sufficient
to
Salvation
.
The
Heathens
had
the
knowledge
of
God
in
a
confused
manner
,
Rom.
1.
19.
21.
and
2.
14.
a
practicall
knowledge
15.
v.
which
shew
the
worke
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
[
*
](A47629-e59160-b)
*
Some
u●g●
this
,
what
Moses
was
to
▪
the
Jewes
Christ
in
the
new
Testament
,
that
was
Philosophie
to
the
Heathens
;
enough
to
save
them
.
Erasmus
had
much
adoe
to
forbeare
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
beleeve
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.
heg
.
seeme
to
prove
it
.
to
Salvation
;
onely
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
Gods
nature
and
attributes
,
that
he
was
the
Creator
of
the
world
,
that
by
his
providence
he
did
preserve
and
rule
all
things
,
but
they
could
not
by
the
most
industrious
use
of
all
natures
helpes
,
attaine
unto
any
the
least
knowledge
of
God
as
he
is
mans
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
workes
.
In
his
nature
,
two
things
are
considerable
.
-
1.
That
he
is
.
-
2.
What
he
is
?
That
God
is
,
is
the
most
manifest
,
cleare
,
evident
,
ungainsayable
truth
in
the
world
.
It
is
the
first
verity
,
and
the
principall
verity
;
from
which
all
other
truth
hath
its
originall
;
and
it
is
the
foundation
of
all
true
goodnesse
and
religion
truly
to
beleeve
it
;
so
saith
the
Author
to
the
Hebrewes
,
He
that
cometh
to
God
,
to
doe
him
any
Service
,
or
to
receive
any
benefit
from
him
,
must
beleeve
,
that
is
,
be
firmely
and
undoubtedly
perswaded
,
that
God
is
.
By
a
God
we
meane
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
confirme
this
,
that
there
is
a
God
are
taken
from
authority
or
Testimony
and
reason
.
The
Testimonies
are
,
-
1.
Of
God
himselfe
.
-
2.
The
Creature
.
-
1.
Generall
of
all
men
.
-
2.
Particular
of
each
mans
conscience
.
Reasons
may
be
drawne
from
two
chiefe
places
,
viz.
the
efffects
and
the
contrary
.
The
effects
are
either
,
1.
Ordinary
,
●
priori
,
because
they
have
no
superiour
cause
.
and
those
.
1
Naturall
,
both
Generall
,
the
making
and
preserving
of
the
world
;
and
Speciall
,
the
framing
,
or
maintaining
of
each
man
,
or
other
like
creature
in
the
world
.
2.
Civill
the
upholding
and
altering
the
States
of
Kingdomes
,
2.
Extraordinary
,
miracles
.
Arguments
from
the
contrary
are
two
,
1.
The
Being
of
the
Devils
.
2.
The
slightnesse
of
the
reasons
brought
to
disprove
this
truth
or
to
shew
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
wisdome
,
which
we
see
to
have
been
in
the
making
;
that
Order
,
in
the
Governing
;
and
that
Goodnesse
,
in
the
preserving
and
maintaining
of
the
world
.
All
which
prove
as
effectually
,
that
there
needs
must
be
a
God
,
as
either
warming
or
burning
,
that
the
fire
must
needs
be
hot
.
That
there
is
a
God
is
proved
.
-
1.
By
Testimony
.
-
2.
By
R●●on
.
1.
By
the
Testimony
of
God
[
*
](A47629-e59890-b)
*
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
equall
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
.
himselfe
;
he
that
testifieth
of
himselfe
,
either
by
word
or
writing
,
is
.
God
hath
written
a
Booke
to
us
,
in
which
he
affirmes
of
himselfe
that
he
is
;
every
page
almost
,
and
line
of
Scripture
point
to
God
.
He
begins
his
Booke
with
himselfe
,
saying
,
In
the
beginning
God
made
heaven
and
earth
.
He
concludes
this
Book
with
himself
,
saying
,
if
any
man
shall
take
ought
from
this
prophesie
,
God
shall
take
away
his
part
out
of
the
Booke
of
life
.
In
every
particular
prophesie
,
he
testifieth
the
same
thing
,
saying
,
thus
saith
the
Lord
.
2.
By
the
generall
Testimony
of
all
men
,
by
the
universall
and
constant
consent
of
all
Nations
in
the
world
,
Rom.
2.
15.
It
is
called
a
Law
written
in
their
hearts
;
all
publikely
confesse
and
professe
their
beleef
of
God
;
we
never
read
nor
heard
of
any
so
barbarous
&
uncivill
which
acknowledged
not
a
deitie
.
There
is
no
History
which
sheweth
the
manners
of
any
people
,
but
sheweth
also
their
Religion
.
All
Common-wealths
had
alwayes
some
thing
,
which
they
worshipt
,
and
called
in
their
Language
God
;
this
principle
is
written
by
God
himselfe
in
the
Table
of
every
mans
soule
.
That
which
is
written
in
the
hearts
of
all
men
,
which
with
one
mouth
all
acknowledge
,
must
needs
be
a
truth
,
seing
it
is
the
voice
of
reason
it selfe
.
Munster
in
his
Cosmographie
,
and
Ortelius
in
his
Theatrum
Orbis
,
have
delivered
unto
us
not
onely
a
Cosmographicall
description
of
all
Countries
,
but
also
a
Tropographicall
description
of
their
manners
,
yet
neither
of
them
hath
noted
any
Nation
to
be
without
all
Religion
,
[
*
](A47629-e60050-b)
*
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
Iove
principium
musae
.
none
to
be
profest
in
Atheisme
.
Idolatry
it selfe
(
as
Calvin
observes
in
his
Institutions
)
is
a
sufficient
Testimony
of
a
Dietie
;
men
will
rather
have
false
God
then
none
,
and
worship
any
thing
then
nothing
.
Porrum
&
Caepe
nefâs
violare
ac
frangere
morsu
.
O
sanctas
gentes
,
quibus
haec
nascuntur
in
hortis
Numina
—
Invenal
,
Satyr
.
15.
Pythagoras
,
Plato
,
and
all
the
Poets
began
their
workes
with
Gods
name
.
3.
By
the
particular
Testimony
of
each
mans
conscience
.
Conscience
[
*
](A47629-e60110-b)
*
The
most
pregnant
and
undeniable
p●oofe
of
the
God-head
with
the
Heathen
,
was
the
voyce
of
conscience
.
The
Scripture
sheweth
,
that
the
wicked
were
much
terrified
in
their
consciences
,
after
the
committing
of
hainous
sinnes
,
R●m
.
2.
15.
Is●y
.
57.
20.
21.
Marke
6.
14.
16.
So
doth
common
experie●ce
teach
,
in
Murtherers
,
Theeves
,
and
the
like
.
Marke
9.
44.
Act.
16.
25.
Act.
12.
6.
Psal.
3.
6.
and
46.
1.
2.
Si
fractus
illabatur
orbis
impavidum
ferient
ruinae
.
Horat.
proclaimes
a
Law
in
every
heart
,
and
denounceth
a
punishment
for
the
breach
of
Gods
Law
.
Conscience
is
a
naturall
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
unlawfull
,
though
such
as
no
man
can
accuse
us
of
,
because
no
man
doth
know
;
yet
then
he
is
accused
and
tormented
,
then
he
hath
some
thing
in
him
,
threatning
,
arraigning
,
accusing
,
and
terrifying
;
a
Deputy
of
God
,
sitting
within
him
,
and
controlling
him
;
a
man
must
therefore
confesse
,
there
is
a
higher
power
to
whom
that
conscience
of
his
is
an
Office
,
and
a
Supreame
Judge
.
That
which
the
conscience
of
every
man
beareth
witnesse
unto
,
is
sure
a
truth
;
for
that
is
a
thousand
witnesses
.
The
feares
of
an
ill
conscience
,
the
joy
and
security
of
a
good
conscience
,
prove
this
,
that
there
is
a
God
,
a
revenger
of
sinnes
,
and
a
rewarder
of
vertues
.
Nero
having
killed
his
Mother
Agrippin●
,
confessed
that
he
was
often
troubled
with
her
Ghost
.
Caligula
at
the
least
thunder
and
lightening
would
cover
his
head
,
and
hide
himselfe
under
his
bed
;
whence
Statius
saith
—
Primus
in
orbe
Deos
fecit
Timor
.
On
the
contrary
,
Paul
and
Sylas
could
sing
;
and
Peter
could
sleepe
securely
in
Prison
;
David
could
triumphantly
rejoyce
in
God
in
the
greatest
dangers
,
1
Sam.
30.
6.
Austin
cals
peace
of
conscience
the
Soules
Paradise
;
and
Salomon
a
continuall
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
,
-
Naturall
,
-
Civill
,
1.
Naturall
,
1.
Generall
,
the
Creation
and
preservation
of
the
world
1.
Creation
,
The
world
must
needs
be
eternall
,
or
must
be
made
by
it selfe
,
or
by
some
thing
which
was
before
it selfe
,
and
therefore
also
was
farre
better
then
it selfe
.
But
it
could
not
make
it selfe
;
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
eternall
;
for
a
thing
compounded
of
parts
,
must
needs
have
those
parts
united
together
by
some
other
thing
beside
it selfe
,
and
above
it selfe
;
and
if
they
be
compounded
wisely
,
artif●cially
,
strongly
,
and
excellently
,
by
some
wise
,
strong
,
and
excellent
worker
,
seeing
it
is
inimaginable
how
each
of
these
parts
being
not
reasonable
,
should
come
together
of
themselves
;
therefore
sure
there
was
some
worker
,
which
did
so
handsomely
dispose
and
order
them
;
and
this
worker
must
needs
have
a
being
,
2.
The
Preservation
and
continuance
of
the
world
in
that
Order
which
we
see
,
1.
This
is
Aquinas
his
reason
,
naturall
bodies
which
want
knowledge
,
worke
for
a
certaine
end
,
because
they
frequently
worke
after
the
same
manner
;
therefore
there
must
be
a
minde
understanding
,
and
governing
all
things
,
and
directing
them
to
that
speciall
and
chiefe
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
downe-ward
,
the
fire
upward
;
the
seasons
of
the
yeare
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
shewes
.
The
Psalmist
cals
the
heavens
,
the
worke
of
Gods
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
fearefully
and
wonderfully
made
,
15.
v.
curiously
wrought
in
the
lowest
parts
of
the
Earth
.
The
Hebrew
word
is
very
Emphaticall
;
it
signifieth
Embroydered
,
or
wrought
with
a
needle
,
that
is
cunningly
wrought
with
Nerves
,
Veines
,
Arteries
.
Galen
upon
the
contemplation
of
the
admirable
workmanship
in
the
body
of
man
,
breaketh
out
into
an
Hymne
,
in
the
praise
of
him
that
made
[
*
](A47629-e60620-b)
*
Hic
compono
canticum
,
in
Creatoris
nostri
laudem
.
Si
Humani
corporla
admirabilem
constructionem
intus
extraque
conspicimus
,
&
ut
omnia
ibi
etiam
minima
suos
usus
habeant
,
nullo
studio
nulla
industria
parentum
,
arte
vero
tanta
,
ut
philosophorum
ac
medicorum
praestantissimi
nunquam
eam
satis
possint
admirari
.
Grotius
.
The
Sunne
is
moved
by
another
,
by
whom
he
is
tyed
unto
such
a
str●ct
and
unalterable
motion
,
that
Astronomers
can
surely
tell
(
unto
the
very
minute
)
all
the
Ecclipses
▪
that
shall
ever
fall
out
,
so
long
as
the
world
it selfe
shall
last
.
him
.
1.
The
Creation
of
the
Heavens
proves
,
that
there
is
a
God
.
The
largenesse
,
roundnesse
,
purenesse
,
solidnesse
,
the
continuall
and
constant
motion
of
the
heavens
;
doth
excellently
declare
the
glory
of
God
.
The
very
name
of
Astronomy
(
whose
object
is
the
motion
of
the
heavenly
Orbes
and
Stars
)
in
exact
signification
importeth
that
the
Starres
observe
a
Law
in
their
motion
:
Suidas
affirmeth
,
that
even
Abraham
himselfe
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
kinde
of
contemplation
)
and
observing
in
their
motion
,
a
wonderfull
order
and
variety
,
and
yet
no
lesse
a
constancie
,
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
owne
framing
in
the
wombe
,
and
preserving
in
the
world
.
Man
is
framed
in
the
wombe
,
by
some
most
noble
,
wise
,
and
excellent
workman
.
The
Parents
frame
him
not
there
,
for
they
know
nothing
of
his
framing
,
neither
when
,
nor
how
,
he
was
so
formed
;
therefore
some
more
excellent
thing
then
a
man
did
frame
him
there
,
and
doth
daily
,
and
hourely
,
frame
other
men
;
and
that
is
a
wise
worker
,
which
is
a
like
wise
,
and
potent
in
all
places
of
the
world
at
all
times
,
seeing
there
is
something
more
excellent
then
man
which
hath
set
downe
this
Order
for
producing
of
men
,
and
so
a
God
.
2.
The
Nobility
and
Excellency
of
the
soule
,
sheweth
plainely
,
that
it
is
of
Divine
Originall
;
[
*
](A47629-e60740-b)
*
The
Heathens
called
the
Soule
of
man
divinae
particulam
aurae
,
a
parcell
of
the
Divine
essence
;
but
that
speech
must
be
taken
●um
grano
satis
.
it
being
Spirituall
and
Incorporeall
,
could
not
but
proceed
from
that
which
is
Incorporeall
.
The
effect
cannot
be
toto
genere
better
then
the
cause
.
Divers
workes
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
owne
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
himselfe
,
nor
be
made
by
any
inferiour
thing
to
it selfe
;
therefore
it
must
be
made
by
some
thing
more
excellent
then
it selfe
.
viz.
One
infinite
thing
,
from
which
all
particulars
had
their
Originall
.
4.
God
is
manifested
in
the
consciences
of
men
,
as
was
touched
before
.
-
1.
By
the
Ministery
of
the
word
,
by
which
he
powerfully
worketh
on
their
consciences
.
-
2.
By
the
inward
Checks
of
conscience
after
finne
committed
.
-
1.
In
the
godly
,
1
Sam.
24.
5.
and
2.
Sam.
24.
10.
-
2.
In
the
wicked
,
Matth.
27.
3.
4.
5.
2.
Civill
.
Civill
Eff●cts
.
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
Kingdomes
consist
,
and
the
Governed
by
a
few
Magistrates
and
Rulers
.
There
are
innumerable
more
men
,
that
wish
and
desire
the
overthrow
,
and
ruine
of
the
State
,
then
that
would
live
under
Government
,
and
be
subject
to
Order
.
This
effect
must
have
some
cause
,
either
the
wisedome
,
and
goodnesse
of
the
governed
,
or
of
the
Governours
,
or
of
some
higher
cause
then
they
both
.
Now
it
cannot
be
attributed
to
the
wisedome
of
the
Governours
;
as
being
often
times
foolish
,
and
men
of
meane
understanding
,
at
the
best
such
as
cannot
prevent
the
conspiracies
of
those
under
them
.
Nor
yet
doth
it
arise
from
the
goodnesse
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
Superiour
which
holds
all
in
awe
.
2.
Extraordinary
,
Miracles
.
There
is
a
work
of
Miracles
,
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
Devill
,
an
Enemy
to
God
,
which
sets
himselfe
against
God
;
and
desires
,
and
strives
,
and
prevailes
in
many
places
,
to
be
worshiped
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
doe
unduly
affect
and
seeke
.
2.
From
the
sleightnesse
of
the
reasons
brought
to
disprove
this
truth
,
or
to
shew
the
Contrary
.
The
reasons
produced
to
shew
there
is
no
God
are
fond
and
weake
;
and
what
is
opposed
alone
by
weake
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
seene
is
not
,
then
man
hath
no
soule
;
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
himselfe
,
after
a
sort
visible
to
men
by
his
workes
.
2
If
there
were
a
God
,
he
would
not
suffer
wicked
men
to
prosper
,
and
oppose
better
men
then
themselves
;
nor
himselfe
to
be
so
blasphemed
as
he
is
.
Those
things
that
to
us
seeme
most
unjust
and
unfit
;
if
we
could
see
the
whole
tenour
of
things
from
the
beginning
to
the
ending
,
would
appeare
just
and
wise
.
3
All
Divine
Religion
(
say
the
Atheists
)
is
nothing
else
but
an
humane
invention
,
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
meer
idle
fiction
;
yet
it
prevailed
too
much
with
some
learned
men
;
Tullie
,
and
Seneca
,
were
the
chiefest
Patrons
of
that
conceit
,
that
Religion
is
no
better
then
an
humane
invention
.
1.
Religion
is
almost
as
Ancient
as
man
;
2.
The
universality
of
Religion
declareth
that
it
is
not
a
humane
invention
,
3.
The
perpetuity
of
Religion
proveth
also
that
it
was
planted
by
God
.
For
the
second
part
of
the
objection
about
the
Scriptures
,
I
answer
.
Nothing
is
more
repugnant
to
Prudence
and
Policy
.
What
Policy
was
it
in
the
old
Testament
,
to
appoint
circumcision
,
to
cut
a
poor
Child
,
as
soon
as
he
comes
into
the
world
?
They
were
to
give
away
the
seventh
part
of
their
time
to
God
.
Christ
was
not
the
Sonne
of
the
Emperour
Augustus
,
to
commend
him
to
the
Grandees
of
the
world
;
but
the
supposed
Son
of
a
poor
Carpenter
;
a
Starre
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
fooles
,
and
blind
,
and
threatened
them
with
Hell
;
he
cryed
down
the
Ceremoniall
Law
,
the
Ministry
which
had
beene
practised
di●●rs
hundred
years
;
the
Jewes
were
naturally
tenacious
of
their
Customes
Christ
chose
silly
unlearned
men
to
propagate
the
Gospell
.
Nothing
crosseth
humane
wisdome
more
then
the
whole
Scripture
from
the
beginning
to
the
end
.
Martin
Fotherby
[
*
](A47629-e61420-b)
*
He
sp●nds
his
whole
second
Booke
about
this
reason
.
The
Greekes
insinuate
,
that
all
Arts
come
from
God
;
in
making
Minerva
,
the
daughter
of
Jupiter
:
and
to
have
had
her
generation
in
his
Divine
braine
.
As
God
the
Son
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
so
Grammer
,
Logicke
,
Rhetoricke
,
carry
upon
them
the
same
name
.
There
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
verbam
,
that
is
Grammer
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ratio
,
that
is
Logick
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
oratio
,
and
that
is
Rhetoricke
.
Bishop
of
Salisbury
(
who
wrote
Atheomastix
)
addes
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
liberall
nor
illiberall
,
but
it
cometh
from
God
,
and
leadeth
to
God
.
1.
From
Metaphysicks
he
urgeth
,
that
the
bounding
of
all
naturall
bodies
,
is
the
work
of
God
;
to
be
unlimited
and
boundlesse
,
is
onely
the
Prerogative
of
the
Maker
of
all
things
.
Every
finite
body
being
thus
limited
,
must
needs
have
those
bounds
prescribed
unto
it
,
by
some
other
thing
,
and
not
by
it selfe
.
For
every
thing
by
nature
,
seeking
to
inlarge
it selfe
,
as
far
as
it
is
able
,
if
it
had
the
setting
of
its
owne
bounds
it
,
would
set
none
at
all
;
but
would
be
as
infinite
,
as
God
himselfe
is
,
who
hath
the
setting
of
limits
unto
all
things
;
who
could
circumscribe
all
things
within
their
limits
,
but
onely
God
Himselfe
:
who
is
both
the
Maker
and
Ruler
of
all
things
?
Psal.
33.
7.
Job
38.
11.
2.
From
Philosophy
;
in
Infinitū
▪
every
thing
that
is
,
must
needs
have
a
cause
,
and
nothing
can
be
the
cause
of
it selfe
,
and
among
all
the
causes
,
there
can
be
but
one
first
,
and
principall
cause
;
which
is
the
true
cause
of
all
the
rest
,
and
of
all
those
effects
which
proceede
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
feare
,
because
the
feare
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
shew
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
supreame
first
mover
.
Therefore
we
must
necessarily
come
at
last
to
some
first
mover
,
which
is
moved
of
no
other
,
and
that
is
God
.
Others
adde
these
reasons
to
prove
that
there
is
a
God
.
1.
The
heroick
motions
and
prosperous
successe
of
some
famous
men
in
undertaking
and
acting
those
things
which
exceede
the
common
capacity
of
humane
nature
;
the
gifts
of
minde
in
Aristotle
,
Achilles
,
Alexander
.
2.
The
hainous
punishments
inflicted
on
particular
men
,
Familes
and
Kingdomes
for
great
offences
,
some
of
which
were
wonderfully
brought
to
execution
,
when
by
their
power
and
subtilty
they
thought
they
could
escape
the
Magistrates
Sword
.
If
we
speake
of
Atheists
strictly
and
properly
,
Those
Atheists
that
denied
a
God
,
spake
what
they
wished
rather
then
what
they
thought
;
or
else
they
opposed
the
Heathenish
Gods
,
or
to
shew
their
[
a
](A47629-e61750-b)
a
Diagorus
made
a
very
eloquent
Oration
,
that
there
was
no
God
;
but
the
people
comming
to
him
applauded
him
,
saying
that
in
his
Oration
he
had
almost
perswaded
them
,
but
he
did
so
●l●quently
that
they
thought
hee
was
the
God
,
wit
;
Diagoras
(
the
chiefest
of
them
)
did
[
b
](A47629-e61780-b)
b
Morn●eus
cap.
1.
de
verit
.
Relig.
p.
16.
Potius
Gentilium
Deos
ridere
,
quam
Deum
negare
:
Hee
rather
derided
false
Gods
,
then
denied
the
true
;
that
hee
was
not
a
meere
Atheist
,
appeareth
,
in
that
hee
thus
began
his
Poeme
,
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
Booke
hee
propounded
this
Probleme
:
De
diis
quidem
statuere
nequeo
;
neque
an
sint
,
nec
ne
:
For
this
the
Athenians
banished
him
,
and
decreed
,
that
his
Bookes
should
be
publikely
burned
.
Theodoras
(
who
for
his
notable
prophanesse
was
surnamed
Atheos
)
though
at
the
first
he
was
noted
of
[
c
](A47629-e61860-b)
c
When
he
wanted
fire
he
tooke
one
of
Hercules
wooden
Images
and
made
a
fire
of
it
,
saying
,
go
to
Hercules
,
thou
shalt
now
go
through
thy
thirteenth
labour
.
Atheisme
,
yet
at
the
last
hee
fell
into
Autotheisme
,
professing
himselfe
a
God
,
as
Laertius
reporteth
;
though
carrying
God
in
the
name
,
hee
was
an
Atheist
in
his
opinion
saith
Fuller
in
his
prophane
state
of
this
Theodorus
.
A
Pope
dying
said
,
now
I
shall
bee
resolved
of
three
things
,
1.
Whether
there
be
a
God
,
2.
Whether
the
soule
be
immortall
,
3.
Whether
there
be
an
Heaven
and
Hell
.
Some
indirectly
deny
God
by
denying
his
providence
as
Epicurus
,
1.
This
serves
to
blame
and
condemne
the
miserable
corruption
of
our
evill
hearts
,
It
is
not
only
innatum
,
sed
etiam
in
animo
insculptum
esse
Deos
Cic
l.
2.
de
natura
Deorum
:
which
are
so
farre
overrun
with
Atheisme
;
though
this
be
the
very
first
Truth
which
God
hath
ingraven
into
the
soule
of
a
man
,
that
there
is
a
God
,
yet
we
weakely
hold
this
conclusion
;
for
all
sinne
may
and
must
be
resolved
into
the
ignorance
of
God
and
Atheisme
;
wee
should
be
humbled
for
our
thoughts
of
Atheisme
,
for
saying
in
our
hearts
that
there
is
no
God
;
Atheomastix
.
l.
1.
chap.
15.
the
Devill
in
judgement
never
was
an
Atheist
,
we
should
take
notice
of
and
bewaile
this
foule
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
Atheisme
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
Booke
of
nature
teacheth
,
pray
to
God
to
cleare
the
eye
of
our
minde
,
and
to
imprint
a
right
knowledge
of
himselfe
in
us
;
The
Papist
is
a
make-God
,
and
the
Atheist
is
a
mock-God
,
The
Papist
deludeth
his
conscience
,
and
the
Atheist
derideth
his
●onscience
;
Popery
comforteth
the
flesh
,
and
Atheisme
suppresseth
the
spirit
.
As
the
Heathen
Emperours
tooke
upon
them
the
Title
[
d
](A47629-e62060-b)
d
So
Domitian
,
Dominus
Deus
noster
,
sic
fieri
jubet
.
Suetonius
.
edictam
Domini
Deique
nostri
.
Martiall
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
decretall
Epistles
are
equalled
to
the
Canonicall
Epistles
.
Deale
with
thy
heart
as
Junius
his
Father
dealt
with
him
:
he
seeing
his
sonne
was
Atheisticall
,
he
laid
a
Bible
in
every
Rome
,
that
his
son
could
looke
in
no
Rome
,
but
behold
a
Bible
haunted
him
,
upbraiding
him
,
wilt
thou
not
reade
me
Atheist
?
wilt
thou
not
reade
me
?
And
so
at
last
he
read
it
,
and
was
converted
from
his
Atheisme
.
The
often
meditating
in
the
Scriptures
will
(
through
Gods
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
onely
true
God
;
we
must
believe
that
this
God
which
we
reade
of
in
Scripture
is
the
onely
true
[
e
](A47629-e62120-b)
e
Psal.
48.
14.
God
;
so
it
is
not
enough
to
believe
there
is
a
Scripture
,
but
that
[
f
](A47629-e62130-b)
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
,
God
is
an
Infinite
Essence
which
is
of
Himselfe
,
and
gives
being
to
all
other
things
.
Some
things
have
their
being
wholly
in
another
,
as
accidents
,
whitenes
in
the
Wall
,
Wisdome
in
the
minde
,
2.
Some
things
have
a
being
by
themselves
not
inhering
in
another
,
as
substances
,
which
are
of
two
kindes
,
1
Bodily
substances
which
have
dimensions
,
length
,
bredth
and
thicknesse
,
possessing
a
place
by
commensuration
of
parts
,
2.
Spirituall
,
freed
from
dimensions
and
from
all
circumscription
of
place
;
God
is
not
an
accident
,
that
is
the
most
weake
and
imperfect
being
,
nearest
to
a
not
being
,
and
most
easily
reduced
into
nothing
,
as
if
the
Grasse
and
Flower
fade
,
then
the
colour
and
fashion
of
it
commeth
soon
to
nothing
.
God
is
not
in
any
other
thing
,
but
all
things
are
in
him
.
God
is
a
Spirit
,
a
being
voyd
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
immateriall
,
utterly
free
from
all
manner
of
composition
any
way
,
in
whom
are
no
qualities
nor
any
limitation
of
essence
.
Hee
is
a
Spirituall
,
Simple
,
and
Immateriall
essence
.
His
essence
is
substantiall
,
an
essence
which
hath
a
being
in
it selfe
not
in
another
,
simply
and
wholly
immateriall
(
Hee
is
one
most
pure
and
meere
Act
)
but
incomprehensible
,
-
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
certaine
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
Gods
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
owne
unjust
usurpation
,
as
to
the
Devill
,
who
is
called
the
God
of
the
World
,
2
Cor.
4.
9.
or
from
the
erroneous
perswasion
of
men
,
as
to
Idoles
,
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
.
Jehovah
,
Jah
,
Ehejeb
signifie
Gods
Perfect
,
Absolute
and
simple
being
of
and
by
himselfe
,
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
,
Of
those
two
Greeke
names
,
See
my
Greeke
Critica
Sacra
.
As
ready
to
make
good
whatsoever
he
hath
spoken
.
His
names
El
,
Elohim
,
Schaddai
,
Adonai
signifie
a
God
all-sufficient
in
himselfe
,
strong
and
powerfull
,
able
to
blesse
,
protect
,
and
punish
.
The
Jewes
in
Pronouncing
or
writing
the
Names
of
God
were
reverent
even
to
superstition
.
D.
Fulk
against
Martin
.
In
the
new
Testament
Gods
most
frequent
Names
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
and
Lord
.
He
is
also
called
the
Father
of
lights
.
JAmes
.
1.
17.
The
essentiall
names
of
God
are
,
1.
Proper
,
[
*
](A47629-e62610-b)
*
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
wayes
in
Scripture
:
First
,
essentially
for
God
himselfe
,
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
worshiping
and
calling
upon
the
Father
,
Sonne
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
essentiall
properties
,
of
which
some
shew
what
he
is
in
himselfe
,
2.
What
he
is
to
us
.
They
are
called
Attributes
.
[
*
](A47629-e62750-b)
*
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
diversly
apprehended
,
and
the
same
with
the
Divine
essence
;
but
for
the
weaknesse
of
our
capacity
they
are
diversly
distinguished
.
They
are
called
properties
,
because
they
are
peculiar
to
his
Majesty
,
Some
doe
distinguish
of
Gods
Attributes
and
Properties
.
A
property
[
*
](A47629-e62810-b)
*
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
essentiall
Attribute
in
him
,
whereby
his
nature
is
knowne
in
it selfe
,
and
is
distinguished
from
all
other
things
.
Some
Rules
are
to
bee
observed
in
attributing
these
to
God
.
First
,
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
equall
to
all
the
three
Persons
,
and
alike
affirmed
of
all
.
The
Father
Eternall
,
most
Holy
,
Almighty
,
mercifull
;
so
is
the
Sonne
and
Holy
Ghost
.
Fourthly
,
Fifthly
,
they
are
all
actually
and
operatively
in
God
.
He
doth
and
will
;
his
holinesse
makes
us
holy
.
6.
All
these
are
in
God
objectively
and
finally
;
our
holinesse
lookes
upon
his
holinesse
,
as
the
face
in
the
looking-glasse
on
the
man
,
whose
representation
it
is
;
and
our
holinesse
ends
in
his
.
7.
The
attributes
of
God
are
everlasting
,
This
may
minister
comfort
to
Gods
people
;
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
diversly
divided
.
1.
They
are
Affirmative
,
and
Negative
,
as
Good
,
Just
,
Invisible
,
Immortall
,
Incorporeall
.
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
,
Eternall
;
he
is
likewise
said
to
be
a
Creator
,
King
,
Judge
.
Some
describe
God
,
as
he
is
in
himselfe
;
he
is
an
essence
Spirituall
,
Invisible
,
most
Simple
,
Infinite
,
Immutable
,
and
Immortall
.
Some
as
he
is
to
us
,
he
is
omnipotent
,
most
good
,
just
,
wise
and
true
.
Some
declare
Gods
own
sufficiency
;
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
,
eternall
;
others
his
efficiency
,
as
the
working
of
his
power
,
justice
,
and
goodnesse
over
the
creatures
;
so
he
is
said
to
be
patient
,
just
,
mercifull
.
Some
are
incommunicable
and
agree
to
God
alone
;
as
when
he
is
said
to
be
eternall
,
infinite
.
Others
are
communicable
in
a
sort
with
the
creatures
,
as
when
he
is
said
to
be
wise
,
good
.
Those
two
kind
of
properties
,
which
are
said
to
be
in
God
,
differ
from
those
properties
,
which
are
given
to
men
and
Angels
.
In
God
they
are
infinite
,
unchangeable
,
and
perfect
,
even
the
Divine
essence
it selfe
;
and
therefore
indeed
all
one
and
the
same
;
but
in
men
and
Angels
they
are
finite
,
changeable
,
and
imperfect
,
meere
qualities
,
divers
,
they
receiving
them
by
participation
onely
,
not
being
such
of
themselves
by
nature
.
It
is
hard
to
observe
an
accurate
methode
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
incorporeall
.
This
the
Scripture
expressely
witnesseth
,
John
4.
24.
2
Cor.
3.
17.
An
understanding
Spirit
is
either
created
or
uncreated
.
Created
Spirit
,
as
the
soule
of
man
or
an
Angell
,
Psal.
104.
4.
1
Cor.
6.
ult.
uncreated
,
God
.
Whatsoever
is
affirmed
of
God
,
Ammes
.
Theol.
which
is
also
communicable
to
the
creatures
,
the
same
must
be
understood
by
a
kinde
of
excellencie
and
singularity
above
the
rest
.
Angels
are
Spirits
,
&
the
soules
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
Authour
of
spirits
,
and
indeed
the
spirit
of
spirits
.
The
word
spirit
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
Hebrew
Ruach
,
is
used
chiefely
of
God
,
and
secondarily
of
the
creatures
▪
when
it
is
used
of
God
,
it
is
used
either
properly
or
metonymically
;
properly
,
and
so
first
essentially
,
then
it
signifieth
the
Godhead
absolutely
as
I●hn
4.
24.
or
more
restrictively
the
divine
nature
of
Christ
,
Heb.
9.
14.
1
Pet.
3.
18.
secondly
,
personally
for
the
third
person
in
the
Trinity
,
commonly
called
the
Holy
spirit
or
Ghost
,
1
Cor.
2.
11.
I●
the
word
be
taken
metonymically
,
it
signifieth
sometimes
the
effects
of
grace
,
either
the
common
graces
of
Gods
spirit
,
propheticall
,
1
Sam.
10.
6.
10.
miraculous
,
or
the
sanctifying
graces
,
Ephes.
5.
13.
Reasons
.
1.
God
is
a
spirit
,
2.
God
is
a
most
simple
and
noble
being
,
3
God
is
insensible
,
Luke
39.
Col.
1.
15
John
1.
18.
John
1.
18.
This
confutes
1.
[
a
](A47629-e63560-b)
a
lib.
adver
,
Prax.
&
de
anima
,
Rom.
1.
23.
Anthropomorphites
,
a
sort
of
Hereticks
so
called
because
they
misconceived
,
that
God
had
a
bodily
shape
like
man
.
who
held
God
to
be
Corporeall
,
then
he
should
consist
of
matter
and
forme
.
2.
The
Anthropomorphites
who
ascribed
to
God
the
parts
and
members
of
a
man
;
they
alleage
that
place
,
Gen.
1.
27.
But
some
thinke
the
soule
is
the
onely
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
corporall
figure
,
but
in
respect
of
knowledge
,
righteousnesse
and
holinesse
,
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
,
Sol.
The
word
hand
and
eye
is
taken
figuratively
,
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
performe
with
the
hand
and
eye
as
an
instrument
;
and
so
it
is
attributed
to
God
,
because
he
hath
an
ability
of
discerning
,
and
doing
infinitely
more
excellent
then
can
be
found
in
man
.
Sometimes
againe
,
those
words
are
taken
properly
for
members
of
the
body
of
some
such
forme
,
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
wayes
.
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
sence
Tertullian
attributes
a
body
to
God
.
2.
For
that
thing
which
hath
some
composition
or
change
;
so
God
onely
is
incorporeall
.
3.
More
strictly
for
that
which
consists
of
matter
and
forme
,
so
Angels
are
incorporeall
.
3.
This
shewes
the
unlawfulnesse
then
of
painting
the
Godhead
;
Cajetane
disliked
it
.
Bellarmine
Man
is
not
the
Image
of
God
,
but
in
the
faculties
of
his
soule
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
soule
,
1.
We
must
call
upon
God
,
and
worship
him
with
the
Spirit
;
our
Saviour
Christ
te●cheth
us
this
practicall
use
,
John
4.
24.
Blesse
the
Lord
O
my
soule
,
Psal.
103.
whom
I
serve
in
the
Spirit
,
Si
Deus
est
animus
,
sit
pura
mente
colendus
.
2.
God
though
invisible
in
himselfe
,
may
be
knowne
by
things
visible
:
He
that
seeth
the
Sonne
,
hath
seene
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
](A47629-e64000-b)
a
Matth.
5.
8
3.
Labour
for
pure
hearts
,
that
we
may
see
God
hereafter
.
[
b
](A47629-e64020-b)
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
,
al
qua
externa
superveniente
causa
,
fit
invisibile
ijs
à
quibus
vel
alias
,
potuit
,
vel
etiam
debuit
videri
:
quo
modo
ijs
,
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
terrifie
thee
.
He
is
the
Father
of
Spirits
,
he
cannot
onely
make
thee
poor
,
sick
,
but
make
thy
conscience
roare
for
sinne
,
it
was
God
put
that
horrour
into
Cain
,
Judas
,
Spira's
spirits
.
He
is
a
Spirit
,
and
so
can
deale
with
the
Spirit
.
2.
Take
heed
of
the
sinnes
of
the
heart
and
spirit
,
pride
,
unbeleefe
,
insincerity
,
2
Cor.
7.
1.
1
Thess.
5.
23.
such
as
not
onely
arise
from
,
but
are
terminated
in
the
spirit
.
These
are
first
,
most
abhorred
by
God
.
He
is
a
Spirit
,
and
as
he
loveth
spirituall
performances
,
so
he
hates
spirituall
iniquities
,
6
Gen.
He
punisht
the
old
world
,
because
all
the
imaginations
of
the
thoughts
of
their
hearts
were
evill
.
2.
Most
contrary
to
the
Law
of
God
,
which
is
chiefely
Spirituall
.
3.
Sinne
is
strongest
in
the
spirit
,
as
all
evill
in
the
fountaine
,
Matth.
15.
19.
4.
Spirituall
evill
make
us
most
like
the
Devils
,
who
are
Spirituall
wickednesses
.
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
essentiall
parts
,
matter
and
forme
,
as
a
man
consists
of
Soule
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
.
(
for
therein
is
made
knowne
the
manifold
wisedome
of
God
;
Ephes.
3.
10.
)
But
as
Simplicity
is
opposed
to
mixture
.
Every
thing
the
more
simple
(
in
this
sence
)
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
joyning
together
more
things
then
one
in
one
,
and
so
they
consist
of
divers
things
.
Some
have
a
more
grosse
and
palpable
composition
of
parts
,
both
essentiall
and
integrall
,
as
a
man
of
soule
and
body
,
and
the
body
of
flesh
,
bloud
,
bone
,
and
such
parts
.
The
Spirits
which
have
not
so
plaine
a
composition
,
are
yet
compounded
of
substance
,
and
accidents
sustained
by
that
substance
,
and
inherent
in
it
;
for
the
substance
of
an
Angell
and
his
faculties
,
and
qualities
are
different
things
;
his
life
is
one
thing
,
his
reason
another
,
his
will
another
,
his
power
,
wisdome
,
nimblenesse
,
other
things
.
So
the
soule
of
a
man
,
and
all
Created
things
,
are
made
up
of
many
things
conjoyned
in
one
.
God
is
absolutely
Simple
,
he
is
but
one
thing
,
and
doth
not
consist
of
any
parts
;
he
hath
no
accidents
;
but
himselfe
,
his
essence
,
and
attributes
are
all
one
thing
,
though
by
us
diversly
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
eternall
,
Isay
43.
10.
he
is
one
most
pure
and
meere
act
.
In
God
to
be
,
to
will
,
and
to
doe
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
kinde
a
thing
is
so
much
perfect
,
by
how
much
it
is
more
Simple
and
pure
.
Whence
the
same
Hebrew
[
*
](A47629-e64370-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
word
signifieth
both
Simple
and
perfect
.
2.
No
accidents
are
in
God
,
when
we
affirme
that
God
is
good
and
gracious
;
we
meane
it
not
as
when
we
say
so
of
men
;
in
men
they
are
qualities
,
vertues
,
in
God
they
are
his
essence
.
1.
We
should
be
simple
as
Doves
,
Matth.
10.
16.
Simplicitas
Columbina
,
non
asinina
.
Carthusian
,
Ephes.
6.
5.
2
Cor.
1.
12.
It
is
called
godly
sincerity
,
which
God
worketh
,
and
which
is
pleasing
to
him
.
See
prov
.
11.
20.
Simplenesse
and
Simplicity
of
heart
,
is
the
maine
thing
in
[
*
](A47629-e64450-b)
*
A
great
French
paire
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
poore
syncerity
.
Christianity
,
Ephes.
6.
5.
Col.
3.
22.
2.
Here
is
matter
of
joy
and
comfort
to
the
good
;
mercy
and
love
are
Gods
essence
,
Isay
54.
8.
and
of
feare
and
terrour
,
to
the
wicked
because
Gods
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
;
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.
I
live
;
as
if
he
should
say
,
I
alone
doe
truly
live
,
and
he
often
addes
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
alwayes
lives
.
He
himselfe
sweares
by
nothing
but
by
his
life
and
holinesse
,
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
sencelesse
Stocks
,
Act.
17.
15.
2.
To
represent
unto
us
,
the
[
a
](A47629-e64730-b)
a
vivere
est
esse
actuosum
in
se
,
perse
,
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
Fountaine
or
Well
of
life
,
from
whom
all
life
is
derived
unto
the
creature
by
a
threefold
streame
.
1.
Nature
,
God
is
the
authour
of
the
life
of
nature
,
Gen.
2.
7.
Act.
17.
28.
2.
Grace
,
he
is
the
authour
of
that
life
,
John
1.
2.
Ephes.
4.
18.
3.
Glory
,
he
is
the
authour
of
the
life
of
glory
,
Rom.
2.
7.
A
reasonable
life
(
to
which
God
resembleth
his
)
is
a
power
to
performe
variety
of
regular
and
limited
actions
,
to
a
certain
known
end
,
and
that
out
of
choice
and
councell
.
Gods
life
is
his
power
of
working
all
things
according
as
seemes
good
to
himselfe
after
his
owne
Councell
for
his
own
glory
;
to
say
he
liveth
,
is
to
say
he
doth
perpetually
worke
.
Life
in
things
bodily
ariseth
from
the
union
of
the
body
and
the
soule
together
;
and
in
things
that
be
not
bodies
but
spirits
,
from
the
perfection
of
the
matter
and
qualities
of
them
.
Our
owne
life
is
a
power
,
by
which
we
are
able
to
produce
lively
actions
;
Gods
life
is
that
power
,
whereby
he
is
fit
to
worke
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
doe
all
sort
of
actions
,
beseeming
his
excellent
nature
.
Reasons
.
1.
From
the
effects
of
life
,
God
understands
,
wils
,
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
stirre
themselves
;
God
doth
all
things
by
himselfe
,
3.
From
his
name
Jehovah
,
he
is
Jehovah
,
who
is
by
himselfe
and
most
perfectly
,
and
of
whom
all
things
are
,
which
are
and
live
;
Psal.
36.
9
John
1.
4.
in
him
was
life
.
God
therefore
so
lives
,
that
he
is
the
Authour
of
all
life
to
all
livers
,
and
therefore
he
is
called
our
life
,
Deut.
30.
20.
John
saith
of
Christ
,
in
him
was
the
Authour
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
kinde
of
life
.
Two
more
imperfect
;
the
third
more
perfect
.
The
former
is
the
life
of
vegetation
or
growth
;
by
which
things
are
able
to
doe
what
is
requisite
for
the
attaining
and
maintaining
of
their
full
strength
and
nature
,
and
the
propagating
of
their
kinde
,
according
to
their
severall
kinds
.
The
second
is
the
life
of
sence
,
whereby
things
are
inabled
to
discerne
things
hurtfull
to
them
,
and
things
good
for
them
;
to
shune
the
one
,
and
to
seek
the
other
.
These
are
imperfect
kinds
of
life
,
because
they
are
inherent
after
a
sort
in
the
bodies
of
things
,
accompanying
a
corporall
being
,
which
is
the
meanest
being
.
But
thirdly
,
God
life
differs
from
the
life
of
the
creature
.
1.
His
life
is
his
nature
;
or
essence
,
he
is
life
it selfe
,
theirs
the
operation
of
their
nature
,
he
is
life
,
they
are
but
living
.
2.
His
life
is
his
own
,
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
,
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
,
2.
To
exhort
us
all
often
,
to
revive
in
our selves
,
the
memory
and
consideration
of
his
life
,
by
stirring
up
our selves
,
to
feare
his
threats
,
respect
his
promises
,
obey
his
Commandements
,
3.
Here
is
comfort
to
all
the
faithfull
servants
of
this
God
,
which
desire
to
please
him
;
for
they
have
a
King
which
liveth
and
hath
lived
for
ever
,
John
14.
19.
Rom.
8.
10.
17.
Men
will
give
skinne
for
skinne
,
and
all
that
they
have
for
life
.
It
is
reported
of
one
,
that
he
offered
to
redeeme
his
life
,
thrice
his
weight
in
Silver
,
twice
in
Gold
,
once
in
Pearle
.
But
we
doe
little
for
the
living
God
,
and
communion
with
him
in
the
life
of
grace
,
and
for
obtaining
eternall
life
.
God
is
immortall
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
Gods
life
is
,
it
is
endlesse
,
incorruptible
,
Deut.
32.
40.
Life
is
essentiall
to
God
,
he
is
life
it selfe
,
but
the
life
of
other
things
is
accidentall
.
His
life
is
also
effective
,
he
gives
life
to
all
living
creatures
.
2.
God
is
of
himselfe
eternall
,
of
himselfe
,
and
absolutely
immortall
,
and
incorruptible
.
He
onely
hath
immortality
,
1
Tim.
6.
16.
Angels
are
not
immortall
in
and
of
themselves
,
they
have
not
originall
,
or
absolute
immortality
;
their
immortality
is
dependent
and
derivative
.
3.
Because
he
is
voyd
of
all
composition
,
therefore
he
is
free
from
corruption
.
4.
Because
he
is
simply
,
and
every
way
immutable
.
5
This
is
proved
from
the
Nobility
,
and
perfection
of
the
Divine
essence
.
Living
bodies
are
more
perfect
then
such
as
doe
not
live
;
but
God
is
the
most
perfect
,
and
noble
being
,
John
5.
26.
6.
Because
he
is
blessed
,
therefore
he
is
immortall
,
Ezek.
37.
14
1.
This
comforts
all
Gods
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
spirituall
weaknesse
,
2.
We
miserable
men
for
sinne
are
all
subject
unto
[
*
](A47629-e65480-b)
*
The
Latine
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
immortall
and
incorruptible
;
our
soule
is
immortall
,
and
made
for
immortality
,
it
is
not
satisfied
with
any
thing
,
nor
resteth
but
in
God
,
who
is
immortall
and
incorruptible
.
A
thing
may
be
said
immortall
two
wayes
;
first
,
Simpliciter
,
absolutè
per
se
,
suaque
natura
,
so
that
there
is
no
outward
,
CHAP.
IV.
GOd
is
truly
Infinite
,
He
is
not
infinite
1.
In
corporall
quantity
and
extension
,
but
in
essence
and
perfection
.
2.
Not
privativè
but
negativè
,
he
hath
simply
no
end
.
3.
He
is
Infinite
not
according
to
the
Etymon
of
the
word
,
which
respects
an
end
only
;
for
he
is
both
without
beginning
and
end
;
although
the
word
be
negative
,
yet
we
intend
by
it
a
positive
attribute
and
perfection
.
The
Scripture
demonstrates
God
to
be
Infinite
.
1.
Affirmatively
,
Psa.
143.
3.
2.
Negatively
,
in
the
same
place
.
3.
Comparatively
,
Job
.
11.
8.
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
vertue
,
that
is
truly
and
absolutely
infinite
.
Infinitenesse
is
to
be
without
bounds
,
to
be
unmeasurable
,
to
exceede
reason
or
capacity
;
it
is
opposed
to
Finite
,
which
is
to
bound
or
limite
,
to
define
,
to
end
,
or
conclude
.
[
(*)
](A47629-e65760-b)
(*)
Infinitenesse
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
.
Infinitenesse
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
fulnesse
of
perfection
,
above
all
measure
and
degrees
,
yea
above
all
conceiveable
degrees
by
us
.
He
hath
all
wisdome
and
power
,
above
all
that
all
creatures
can
conceive
and
thinke
;
Ephes.
3.
20.
that
goodnesse
which
is
in
him
is
Infinite
,
[
(a)
](A47629-e65790-b)
(a)
All
his
properties
are
infinite
.
his
love
is
infinite
,
his
mercies
are
infinite
,
and
so
is
his
anger
.
That
which
is
of
it selfe
cannot
be
limited
by
any
thing
.
Every
creature
is
limited
and
hath
certaine
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
boundlesse
.
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
owne
ranke
or
order
with
other
things
,
some
being
of
one
kind
,
some
of
another
;
some
things
are
simple
,
some
compounded
,
some
corporeall
,
some
incorporeall
,
some
things
living
,
some
things
void
of
life
,
some
things
sensible
,
and
some
things
senselesse
;
and
so
in
the
rest
.
The
maker
of
all
things
[
b
](A47629-e65860-b)
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
wisdome
in
this
varietie
.
Againe
[
c
](A47629-e65880-b)
c
All
creatures
have
such
a
measure
and
degree
,
as
the
authour
of
them
would
communicate
unto
them
.
things
of
the
same
kinde
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
lesse
,
some
greater
degrees
of
wisdome
.
God
is
not
limited
to
any
kind
of
being
,
but
hath
in
himselfe
all
kinds
of
being
,
not
subjectively
but
eminently
.
He
[
*
](A47629-e65900-b)
*
Infinite
power
is
that
whereby
God
can
doe
more
tben
all
creatures
can
doe
,
yea
more
then
all
creatures
can
conceive
he
can
doe
;
infinite
understanding
by
which
he
knowes
more
then
all
creatures
doe
know
,
or
can
conceive
that
he
doth
know
.
hath
a
being
beyond
all
degree
and
measure
,
whence
all
his
properties
are
Infinite
,
allsufficiency
,
omnipotency
,
omniscience
,
infinite
wisdome
and
truth
,
and
all
in
him
incomprehensible
and
infinite
.
He
is
unlimited
in
regard
of
time
or
duration
,
and
so
is
Eternall
;
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
.
Gods
infinitenesse
makes
all
wonderfull
,
his
mercies
are
infinite
,
his
love
infinite
,
his
goodnesse
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
certaine
kind
only
,
as
if
there
were
infinite
quantity
,
it
were
only
infinite
in
the
way
of
a
body
;
it
would
not
containe
all
other
things
in
it
.
From
Gods
Infinitenesse
ariseth
his
All-sufficiency
,
he
is
enough
for
,
himselfe
and
all
things
else
,
to
make
them
happy
and
perfect
in
their
severall
kinds
;
his
all-sufficiency
is
that
whereby
God
is
of
himselfe
all-sufficient
for
himselfe
to
make
himselfe
most
blessed
,
and
to
satisfie
all
other
things
,
and
make
them
happy
in
their
severall
kinds
;
God
hath
therefore
taken
this
name
upon
him
,
But
Dr.
Preston
hath
written
so
largely
and
well
of
this
Attribute
,
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
supernaturall
illumination
of
the
Holy
Ghost
and
benefit
of
grace
.
1.
This
is
a
terror
to
wicked
men
;
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
wisdome
by
our
shallow
capacities
:
the
endeavouring
to
measure
the
nature
and
decrees
of
God
by
our
humane
reason
,
hath
been
one
maine
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
wisdome
and
knowledge
of
God
,
how
unsearchable
are
his
waies
!
3.
What
is
a
sinfull
mortall
man
in
comparison
of
God
,
All
the
whole
world
compared
to
the
Infinite
God
,
is
but
as
a
point
;
let
us
therefore
stand
amazed
at
the
consideration
of
this
Infinitenesse
,
and
say
with
David
.
Psalm
.
8.
5.
&
86.
8.
[
a
](A47629-e66180-b)
a
God
is
infinitely
good
,
therefore
deserves
all
our
love
and
obedience
;
the
best
Angell
in
heaven
cannot
love
God
according
to
his
excellency
;
we
should
love
him
with
a
love
,
1.
of
vnion
,
2.
complacency
,
3
friendship
,
4.
dependance
.
We
should
loue
God
intensively
with
our
chiefest
affection
,
and
extensively
above
all
things
.
He
is
an
Infinite
Ocean
of
all
joy
and
happinesse
,
he
is
a
continuall
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
](A47629-e66200-b)
b
This
Attribute
of
Gods
being
everywhere
,
is
called
Immensity
,
Omnipresence
,
or
Vbiquitie
.
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
Infinitenesse
,
signifying
that
God
is
neither
measured
by
place
nor
time
,
nor
by
any
other
thing
,
but
is
in
his
owne
nature
and
Essence
Infinite
and
Immense
.
Immensum
proprie
est
quod
non
possis
metiri
;
2.
strictly
,
so
it
differs
from
Infinitenesse
as
the
Species
from
the
Genus
,
there
being
2.
kindes
of
Infinitenesse
,
Immensity
and
Eternity
.
[
c
](A47629-e66250-b)
c
Immensitas
est
proprietas
,
Dei
qua
omnes
essentia
terminos
excludit
,
vbique
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
&
vbique
potenter
.
1.
By
his
Essence
,
because
he
fils
[
*
](A47629-e66330-b)
*
The
Jewish
Doctors
call
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
is
,
place
,
as
containing
all
things
,
himselfe
being
not
contained
of
any
thing
.
all
places
and
spaces
with
his
Immensitie
.
1
King
.
8.
27.
Isay
,
66.
1.
Acts.
17.
27.
2.
By
his
presence
.
3.
By
his
power
and
operation
,
because
he
workes
all
in
all
,
1
Cor.
12.
6.
This
Immensity
,
and
Omnipresence
of
the
divine
essence
,
is
proved
to
be
essentiall
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
shewing
that
God
is
present
in
them
he
understands
,
that
he
is
present
in
the
places
between
,
Amos
9.
2.
Iovis
omnia
plena
.
2.
Negatively
,
when
he
is
denyed
to
be
concluded
and
comprehended
in
a
certaine
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
.
[
*
](A47629-e66550-b)
*
The
Angels
are
in
an
ubi
though
not
in
a
place
properly
in
English
we
cannot
so
well
distinguish
these
words
.
They
are
limitted
,
and
confined
to
some
space
,
an
Angell
cannot
be
at
the
same
time
,
in
heaven
and
earth
.
Each
creature
is
limited
by
place
,
though
spirits
doe
not
fill
up
a
place
by
commensuration
of
parts
,
yet
they
have
a
certaine
compasse
(
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
materiall
extension
,
but
after
an
incomprehensible
and
unexpressible
manner
.
He
is
quite
above
all
place
,
wholy
without
,
and
within
all
and
every
place
;
and
that
without
all
locall
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
.
Gods
being
in
every
place
,
is
not
first
by
multiplication
;
there
is
not
a
multiplication
of
his
being
,
as
loaves
were
multiplyed
,
so
that
they
held
out
to
doe
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
wholy
wheresoever
he
is
.
Nor
thirdly
by
commixtion
,
as
if
he
came
into
composition
with
any
creature
.
He
is
not
the
aire
or
fire
,
but
he
is
every
where
effectively
with
his
essence
and
being
,
repletively
he
fils
all
places
,
heaven
and
earth
.
Yet
he
fils
not
up
a
place
,
as
a
body
doth
;
but
is
present
everywhere
,
by
being
without
limitation
of
place
;
so
that
he
coexists
with
every
creature
.
Where
any
creature
is
,
there
is
he
more
then
the
creature
,
and
where
no
creature
is
,
there
is
he
too
;
all
the
sinnes
that
we
commit
,
are
done
in
his
presence
,
and
before
his
face
,
Isay
65.
3.
Psal.
51.
4.
as
if
a
thiefe
shold
steale
,
the
Judge
looking
on
.
We
should
set
the
Lord
therefore
alwayes
before
us
,
as
David
Psal.
16.
8.
We
should
be
comforted
in
troubles
,
and
patient
,
Phil.
4.
5.
a
Child
will
not
care
so
long
as
he
is
in
his
Fathers
presence
,
Psal.
23.
4.
Ob.
God
is
said
to
descend
and
ascend
.
Sol.
This
hinders
not
his
being
every
where
.
1.
He
is
said
to
descend
,
as
often
as
by
any
visible
shape
objected
,
he
testifyeth
his
presence
,
as
Gen.
18.
21.
Exod.
3.
8.
when
God
withdrawes
that
presence
,
he
is
said
to
ascend
,
as
Gen.
35.
13.
2.
When
God
by
the
destruction
of
his
Enemies
,
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
;
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
Schoolemen
,
say
God
is
five
wayes
in
the
creatures
.
1.
In
the
humanity
of
Christ
;
by
hypostaticall
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
;
Psal.
139.
7.
8.
Jer.
23.
23.
24
This
should
curbe
them
from
committing
secret
sinnes
;
and
incourage
them
to
perform
private
duties
,
Matth.
6.
6.
approving
themselves
to
their
Father
,
who
seeth
in
secret
.
Solitarinesse
should
not
imbolden
us
to
sinne
,
nor
hinder
us
from
well-doing
.
It
was
Josephs
reason
to
his
Mistresse
,
how
can
I
doe
this
great
evill
?
though
they
were
alone
,
God
was
present
.
Two
religious
men
,
took
two
contrary
courses
,
with
two
lewd
women
;
whom
they
were
desirous
to
reclaime
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
roome
,
that
none
could
prie
into
,
then
he
told
her
,
that
all
the
bolts
and
barres
which
were
,
could
not
keepe
God
out
.
The
other
desired
to
accompany
with
the
other
woman
openly
in
the
street
;
which
when
shee
rejected
as
a
mad
request
,
He
told
her
,
it
was
better
to
doe
it
in
the
eyes
of
a
multitude
,
then
of
God
.
2.
This
serves
to
confute
the
Lutherans
,
who
hold
Ubiquity
to
be
communicated
to
Christs
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
Gods
omni-presence
,
is
the
infinitenesse
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
eternall
as
everywhere
.
Christs
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
esteeme
God
a
greater
good
then
any
creature
;
friends
are
distant
one
from
another
;
God
is
with
us
in
our
journies
and
families
.
He
onely
is
the
object
of
Prayer
,
for
he
is
everywhere
to
heare
thee
;
and
so
are
not
Angels
.
God
himselfe
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
himselfe
,
can
escape
the
hand
of
God
;
for
he
is
everywhere
present
,
Amos
9.
1.
2.
5.
This
is
a
terrour
to
the
secret
devisers
of
wickednesse
,
their
Plots
are
discovered
.
God
is
Eternall
.
Eternity
[
*
](A47629-e67150-b)
*
Boetius
defines
Eternity
to
be
interminabilis
vitae
tota
simul
&
perfecta
possessio
.
l.
5.
de
●onsol.
pros
.
6.
The
Schoolemen
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
Gods
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
himselfe
.
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
powerfull
,
and
glorious
;
as
the
conclusion
of
the
Lords
Prayer
sheweth
.
He
is
called
the
King
eternall
,
1
Tim.
5.
17.
and
the
eternall
God
,
Rom.
16.
26.
the
maker
of
times
,
Heb.
1.
2.
He
inhabiteth
eternity
,
Isay
67.
15.
God
onely
is
properly
,
and
absolutely
eternall
;
Angel
,
and
mens
soules
,
are
said
to
be
eternall
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
confirmes
this
eternity
of
God
divers
wayes
.
1.
With
a
Simple
and
plaine
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
eternall
properties
and
operations
;
his
mercy
is
said
to
endure
for
ever
,
Psal.
103.
17.
and
136.
1.
Eternall
councell
is
attributed
to
him
,
Psal.
33.
11.
Eternall
Kingdom
,
Exodus
15.
18.
Eternall
power
,
Dan.
6.
26.
eternall
glory
,
1
Pet.
5.
10.
his
dominion
is
an
everlasting
dominion
,
Dan.
7.
14.
his
righteousnesse
is
everlasting
,
Psal.
119.
142.
and
his
truth
.
4.
By
a
metaphoricall
description
,
dayes
and
yeares
are
attributed
to
him
;
but
most
distinct
from
our
dayes
and
yeares
,
Job
.
10.
5.
Dan.
7.
9
,
22.
He
is
called
the
Ancient
of
dayes
,
Psal.
102.
28.
thy
yeares
are
not
consumed
.
1
Sam.
15.
29.
He
is
called
eternity
it selfe
;
Christ
is
called
the
Father
of
eternity
,
Psal.
90.
2.
Ephes.
1.
4.
Isay
9.
6.
most
emphatically
,
to
signifie
that
he
is
eternity
it selfe
,
and
the
Author
of
it
.
The
French
stile
God
in
their
Bibles
l'
Eternell
,
because
he
onely
is
perfectly
eternall
.
Reasons
.
1.
God
is
the
best
thing
that
is
,
2.
Else
he
should
depend
on
some
thing
else
,
if
he
were
not
eternall
;
and
then
he
were
not
God
.
3.
If
he
were
not
eternall
,
he
must
have
a
beginning
;
and
then
something
else
must
give
it
him
,
and
so
be
better
then
he
.
4.
God
created
all
things
,
even
time
it selfe
,
Heb.
1.
2.
He
is
therefore
before
all
things
,
and
without
beginning
,
Rom.
1.
2.
and
whatsoever
was
before
time
,
must
needs
be
eternall
.
5.
He
is
the
Author
,
and
giver
of
eternall
life
to
those
that
have
it
,
therefore
he
must
needs
be
eternall
himselfe
;
for
whatsoever
can
give
eternity
,
that
is
eternall
.
Ob.
If
God
were
eternall
;
where
was
he
before
the
world
was
?
and
what
did
he
before
he
made
all
things
;
[
*
](A47629-e67750-b)
*
Vide
Augustine
Confess
.
l.
11.
c.
12.
and
why
did
he
make
the
world
no
sooner
then
a
few
thousand
yeares
since
?
Sol.
These
are
curiosities
,
but
for
answer
,
as
he
was
of
himselfe
,
so
was
he
in
and
with
himselfe
.
He
is
that
himselfe
,
to
and
in
himselfe
,
which
to
us
our
being
,
time
and
place
are
found
to
be
.
2.
He
injoyes
himselfe
,
and
his
owne
happinesse
.
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
Angell
,
as
well
as
a
worme
,
is
thus
limited
by
time
;
once
he
was
not
,
then
he
began
to
be
;
that
which
is
past
is
gone
;
and
that
which
is
to
come
is
not
yet
,
and
he
hath
but
a
little
time
present
.
But
Gods
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
;
Psal.
90.
2.
24.
Isay
57.
15.
Eternity
is
the
continuall
existence
,
and
duration
of
the
divine
essence
.
The
creatures
being
,
is
a
fluxe
or
perpetuall
flowing
,
from
one
moment
to
another
;
God
is
a
being
above
time
,
hath
not
his
being
measured
by
time
,
but
is
wholy
eternall
.
1.
Gods
love
and
election
are
also
eternall
,
2.
Let
it
be
a
foundation
of
comfort
to
us
,
3.
It
must
incourage
the
people
of
God
to
serve
him
,
and
do
his
will
faithfully
;
for
he
will
recompence
it
,
what
ever
we
hazard
or
loose
,
he
liveth
for
ever
to
requite
.
4.
It
is
a
terrour
to
the
wicked
;
Crede
,
stude
,
vive
aeternitati
.
Cornel
à
Lap.
in
Evangel.
he
shall
be
ever
to
make
them
everlastingly
miserable
;
as
heaven
is
an
eternall
Palace
,
so
hell
is
an
everlasting
Prison
.
5
We
must
carefully
and
earnestly
seek
him
,
6.
Every
one
should
resolve
in
his
own
thoughts
and
covenant
with
God
,
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
Gods
unchangeablenesse
is
that
,
whereby
God
in
his
essence
,
properties
,
and
decrees
is
unchangeable
.
The
Scripture
proves
the
Immutabilitie
of
God
,
both
affirmatively
,
Exod
3.
6.
Psal.
102.
29.
and
negatively
.
Mal.
3.
16
Jam.
1.
17.
Immutability
is
twofold
.
1.
Independent
and
absolute
,
and
that
is
onely
in
God
.
2
Dependent
and
Comparative
;
this
may
belong
to
some
creatures
,
which
they
have
from
God
,
but
yet
infinitly
different
.
1.
God
is
unchangeable
originally
and
of
himselfe
,
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
onely
actually
.
3.
God
is
so
from
eternity
,
they
onely
from
their
first
being
.
All
other
things
are
subject
to
change
and
alteration
;
they
may
loose
what
they
had
,
and
attaine
something
which
before
they
had
not
;
Tim.
1.
17.
Psal.
110.
4.
Heb.
1.
11.
and
6.
2.
A
reasonable
creature
may
be
changed
five
wayes
.
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
.
[
*
](A47629-e68300-b)
*
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
doe
something
,
which
before
it
decreed
not
to
doe
.
God
is
not
changed
any
of
these
wayes
.
Not
the
first
,
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
▪
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
essentiall
properties
;
his
mercy
endureth
for
ever
,
he
doth
not
love
and
after
hate
.
3.
In
his
will
and
counsell
;
Psal.
33.
11.
Rom.
11.
29.
the
counsell
of
the
Lord
shall
stand
,
Prov.
19.
21.
4.
In
place
,
the
Sunne
runnes
from
one
place
to
another
,
but
God
doth
not
remove
from
one
place
to
another
;
but
is
alwayes
where
he
was
,
and
shall
be
always
;
viz.
in
himself
.
5.
In
his
word
and
promises
,
Isay
14.
24.
2
Cor.
1.
19.
Rom.
4.
16.
Reasons
.
1.
From
his
perfection
,
all
change
is
a
kinde
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
eternall
,
therefore
Immutable
;
for
he
is
truly
eternall
,
who
is
alwayes
the
same
,
without
beginning
,
change
or
end
.
4.
If
God
,
should
change
,
then
either
he
must
change
for
the
better
,
and
then
he
was
not
best
and
perfect
before
;
or
for
the
worse
,
and
then
he
is
not
best
now
.
5
If
he
should
be
changed
,
it
must
be
from
some
other
thing
stronger
then
himselfe
,
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
minde
,
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
[
*
](A47629-e68610-b)
*
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
affectivè
but
effectivè
.
God
doth
that
which
men
use
to
doe
when
they
repent
,
they
forbeare
to
doe
what
they
have
done
,
and
doe
the
contrary
,
change
their
actions
;
Gods
repenting
of
the
evill
in
those
places
,
is
a
putting
on
a
resolution
not
to
do
the
evill
he
had
threatened
,
or
not
to
persist
in
doing
that
which
he
had
begun
to
doe
.
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
minde
.
God
wils
[
*
](A47629-e68640-b)
*
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
seeme
to
move
to
them
which
are
in
a
Ship
,
but
the
Ship
moves
and
they
stand
firme
,
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
passe
.
[
*
](A47629-e68710-b)
*
Jer.
18.
8.
and
26.
2.
3.
Those
threatenings
and
promises
were
not
absolute
but
conditionall
;
and
how
soever
the
condition
was
uncertaine
in
respect
of
men
,
yet
it
was
most
certaine
in
respect
of
God
.
His
promises
are
made
with
condition
of
faith
and
obedience
,
Deut.
28.
13.
and
his
threatenings
with
an
exception
of
conversion
and
repentance
,
Psal.
7.
12.
Ob.
God
is
reconciled
with
men
,
with
whom
he
was
offended
before
.
Sol.
The
object
is
changed
,
God
is
still
the
same
;
as
the
Sun
which
was
troublesome
to
sore
eyes
is
pleasant
to
them
being
healed
,
the
Sunne
here
is
not
changed
but
their
eyes
.
Ob.
Why
are
Prayers
or
meanes
,
if
God
be
Immutable
?
why
doe
I
pray
or
heare
?
Sol.
God
Immutably
wils
both
the
end
and
the
meanes
,
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
,
seemes
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
onely
assume
,
God
is
not
changed
any
way
,
1.
This
is
terrible
to
wicked
men
,
God
is
unchangeable
which
hath
threatened
to
curse
them
,
and
bring
destruction
upon
them
;
2.
It
comforts
the
godly
,
to
whom
he
hath
made
many
promises
,
Numb
.
23.
23.
Heb.
13.
5.
He
is
constant
and
will
perform
them
.
He
told
Adam
,
that
the
Seed
of
the
woman
should
breake
the
Serpents
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
Gods
love
,
it
is
a
free
hold
,
and
like
himselfe
immutable
;
whom
he
loves
once
,
he
loves
for
ever
:
Gods
people
shall
never
fall
from
grace
,
never
be
wholly
overcome
of
temptations
.
3.
We
should
imitate
Gods
Immutability
in
a
gracious
way
,
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
finde
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
happinesse
and
glory
from
eternity
;
2.
worship
the
true
God
,
because
he
is
Immutable
,
and
we
shall
be
so
hereafter
,
being
made
most
like
to
him
,
Psal.
102.
27.
5.
It
confutes
the
Eutichians
,
and
Ubiquitaries
which
held
,
that
the
God-head
became
flesh
;
can
a
Spirit
be
a
body
,
and
both
visible
and
invisible
?
CHAP.
VI.
GOd
is
exceeding
Great
,
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
,
1.
In
his
nature
and
essence
.
2.
In
his
workes
.
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
counsell
,
Jer.
32.
19.
and
mighty
workes
▪
Deut.
32.
4.
There
is
a
double
Greatnesse
.
1.
Of
quantity
or
bulk
,
and
that
is
an
attribute
of
a
body
,
by
which
it
hath
very
large
bodily
dimensions
,
as
a
mountain
is
a
great
substance
,
the
Sun
a
great
body
;
and
this
cannot
be
found
in
God
,
who
is
not
a
body
,
but
an
Immateriall
essence
.
2.
Of
Perfection
,
He
is
pefect
1.
In
the
highest
degree
of
perfection
,
John
1.
5.
John
saith
he
is
light
in
which
there
is
no
darknesse
,
that
is
Perfect
and
Pure
without
the
least
mixture
of
the
contrary
,
the
Authour
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
,
1.
Schaddai
,
2.
Gomer
.
[
*
](A47629-e69420-b)
*
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
,
God
is
perfect
.
1.
Essentially
,
he
is
Perfect
,
in
and
by
himselfe
,
containing
in
him
all
perfections
eminently
,
2.
Nothing
is
wanting
to
him
;
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
workes
are
Perfect
,
Deut.
32.
4.
A
thing
is
Perfect
.
1.
Negativè
,
which
wanteth
nothing
which
is
due
by
nature
to
its
integrity
.
2.
Privativè
,
which
wanteth
no
perfection
,
and
so
God
onely
is
Perfect
.
2.
God
is
Great
in
his
workes
,
Gen.
1.
31.
Alphansus
was
wont
to
say
,
if
he
had
been
of
councell
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
evill
thing
worthy
to
be
complained
of
.
The
worke
of
Providence
is
perfect
,
all
things
are
carryed
in
perfection
of
wisedome
,
justice
,
and
goodnesse
.
So
is
the
work
of
Redemption
likewise
Perfect
.
The
perfectest
measure
of
justice
,
wisdome
,
truth
,
power
,
that
can
be
conceived
of
,
doth
shew
it selfe
forth
in
that
work
.
Reason
.
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
choyce
and
liberty
,
to
honour
them
the
more
.
Hence
sometimes
he
will
use
no
meanes
at
all
,
sometimes
contrary
meanes
,
to
shew
that
they
help
not
,
and
that
we
should
not
rely
upon
them
.
Ob.
Why
is
there
sinne
in
the
world
,
seeing
God
needs
not
any
glory
that
comes
to
him
by
Christ
,
and
by
his
m●rcy
in
pardoning
of
sinne
?
why
doth
he
suffer
it
.
Sol.
Because
sinne
is
not
so
great
an
evill
as
Christ
is
a
good
,
and
therefore
God
would
not
have
suffered
sinne
,
if
he
could
not
have
raised
up
to
himself
matter
of
honour
;
God
makes
an
antidote
of
this
poyson
.
Ob.
How
comes
it
to
passe
,
that
God
makes
one
thing
better
then
he
did
at
first
?
as
in
the
creation
,
all
things
had
not
their
perfection
at
first
.
Sol.
Those
things
were
perfect
ex
parte
operantis
,
he
intended
not
they
should
have
any
farther
perfection
at
that
time
;
the
essence
of
nothing
can
be
made
better
then
it
is
,
because
it
consists
in
indivisibili
.
God
makes
not
out
graces
perfect
in
us
because
he
aymes
at
another
end
.
Gods
Perfection
hath
all
imperfections
removed
from
it
,
2
Tim.
2.
13.
Titus
.
1.
2.
Jam.
1.
3.
There
be
6
imperfections
found
in
every
creature
.
1.
Contingency
.
2.
Dependance
.
3.
Limitation
.
4.
Composition
.
5.
Alteration
.
6.
Multiplication
.
Now
God
is
free
from
all
these
.
He
is
1.
a
necessary
essence
.
2.
Independent
.
3.
Unlimited
.
4.
Simple
.
5.
Unchangeable
.
6.
Wholly
one
.
Three
of
these
,
viz.
Gods
Simplicity
,
unlimitednesse
in
respect
of
time
and
place
,
and
unchangeablenesse
,
I
have
handled
already
;
I
shall
speak
of
the
other
three
,
when
I
have
dispatched
this
attribute
of
Gods
Greatnesse
or
Perfection
.
3.
God
is
Great
in
his
Authority
.
I
have
shewed
already
that
he
is
Great
in
his
nature
and
essence
,
and
also
in
his
workes
;
now
his
Greatnesse
in
Authority
is
to
be
considered
.
He
is
a
Great
King
,
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
,
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
wisedome
,
power
,
justice
,
mercy
,
then
all
creatures
.
4.
In
respect
of
State
and
dominion
;
he
is
exalted
in
Authority
,
power
,
jurisdiction
;
he
is
above
all
,
as
Commander
of
all
.
God
hath
supreme
dominion
and
power
over
all
creatures
,
Job
.
9.
12.
Jer.
16.
6.
Isay
45.
9.
Dan.
6.
26.
Dominion
in
the
generall
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
implyed
in
that
of
JAmes
,
is
one
Law-giver
,
who
is
able
to
save
and
to
destroy
.
The
second
in
that
he
is
called
the
Lord
of
the
Earth
;
and
all
the
beasts
of
the
field
are
said
to
be
his
.
Gods
dominion
is
that
absolute
right
and
power
,
whereby
he
possesseth
all
things
as
his
own
,
and
disposeth
of
them
as
he
pleaseth
.
Reason
.
The
supreame
excellencie
of
his
nature
;
whereby
he
is
infinitely
above
,
not
onely
those
things
which
are
actuall
,
but
likewise
possible
.
Gods
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
sinne
to
be
,
being
Supreame
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
,
2.
He
is
bound
to
give
none
account
of
what
he
doth
;
3.
He
can
change
and
alter
things
as
he
pleaseth
,
Dan.
2.
21.
as
when
he
bid
Ahraham
kill
his
Sonne
,
and
the
Israelites
take
the
Egyptians
goods
.
4.
Can
distribute
his
goods
unequally
to
whom
,
and
when
he
pleaseth
,
to
one
health
,
sicknesse
to
another
.
The
adjuncts
of
this
dominion
.
1.
It
is
Independent
;
he
hath
this
dominion
of
himselfe
,
as
he
is
God
of
himselfe
.
2.
Universall
;
it
comprehends
all
places
,
times
;
this
kingdome
is
everlasting
,
God
rules
in
heaven
,
earth
,
hell
.
3.
Full
and
Perfect
,
1
Chron.
29.
11.
12.
His
dominion
is
infinitely
greater
then
all
others
.
4.
It
extends
to
the
soule
and
heart
;
God
is
called
the
Father
of
Spirits
,
the
hearts
of
Kings
are
in
his
hand
;
he
can
terrifie
the
conscience
.
We
should
first
preferre
God
ab●ve
all
things
:
Great
is
the
Lord
,
and
greatly
to
be
praised
in
one
Psalme
,
and
to
be
feared
in
another
.
Thirdly
,
It
is
a
terrour
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
rebell
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
happinesse
.
We
should
choose
the
Lord
to
be
our
Portion
,
We
should
place
all
our
confidence
in
God
alone
,
expect
all
good
things
from
him
,
be
Perfect
as
our
Heavenly
Father
is
perfect
.
Let
Patience
have
her
perfect
worke
,
let
us
perfect
holinesse
in
his
feare
.
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
;
We
should
not
mutter
under
any
affliction
;
for
he
himself
cannot
doe
better
then
he
doth
,
he
makes
all
things
perfect
.
Eccles.
every
thing
beautifull
in
its
season
,
this
is
the
most
perfect
State
and
Condition
for
thee
,
and
so
account
it
,
God
hath
perfect
wisedom
,
power
,
love
.
Let
us
not
be
puffed
up
with
any
thing
we
do
to
him
;
the
Papists
abound
in
this
when
they
maintaine
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
adde
nothing
to
thee
;
thou
art
a
perfect
God
,
perfectly
happy
,
though
I
were
not
at
all
.
Gods
works
are
wonderfull
great
;
2.
Gods
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
winde
,
the
Earth-quake
,
the
Thunder
,
the
raine
,
the
Snow
?
We
cannot
dive
into
the
bottom
of
Gods
works
,
nor
find
them
out
by
any
Study
or
Wisedome
.
3.
We
should
so
much
the
more
honour
,
dread
,
and
wonder
at
God
,
by
how
much
we
can
lesse
comprehend
his
works
.
4.
Let
us
learn
often
to
contemplate
God
in
his
works
;
see
his
goodnesse
,
greatnesse
,
wisdome
,
power
in
them
,
and
so
we
shall
profit
much
in
the
knowledge
of
him
.
The
exaltation
of
God
is
a
terrour
to
those
who
will
needs
be
his
Enemies
,
2.
We
should
labour
to
exalt
him
now
,
by
striving
to
form
and
fix
in
our selves
a
most
reverent
esteem
of
him
,
and
by
exercising
in
our selves
this
vertue
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
governes
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
holinesse
and
righteousnesse
.
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
Gods
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
onely
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
equall
or
greater
possibility
of
its
not
being
,
then
its
being
.
God
is
a
necessary
essence
;
it
is
absolutely
necessary
that
he
should
be
,
and
he
cannot
but
be
,
and
be
as
he
is
,
and
his
actions
upon
himself
are
altogether
and
simply
necessary
;
they
must
be
as
they
be
,
and
cannot
but
be
so
.
God
is
Independent
Esay
44.
6.
Rev.
1.
8.
and
21.
6.
and
22.
13.
Rom.
11.
35.
36.
Every
Creature
as
a
Creature
,
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
shewes
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
it self
,
or
else
we
should
wander
infinitely
,
a
selfe-essence
,
and
subsistence
.
Gods
being
is
neither
ab
alio
,
ex
alio
,
per
aliud
,
nor
propter
aliud
.
We
should
acknowledge
God
to
be
a
necessary
and
Independent
essence
.
3.
God
is
wholly
one
Deut.
6.
4.
Gal.
3.
20.
1
Tim.
2.
5.
Hos.
13.
4.
Mal.
2.
10.
&
35.
v.
11.
Wendelinus
.
All
creatures
are
subject
to
multiplication
;
there
may
be
many
of
them
and
are
many
;
many
Angels
,
men
,
starres
,
There
was
a
first
man
,
There
can
be
but
one
chiefe
Good
,
which
we
desire
for
it self
,
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
Morall
Philosophers
;
and
this
must
needs
be
God
,
for
no
Infinite
good
can
be
conceived
but
He.
Some
places
of
Scripture
,
simply
deny
other
Gods
;
and
others
exclude
all
but
this
one
God
;
Though
there
be
Gods
many
,
[
*
](A47629-e71300-b)
*
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
respe●t
of
usurpation
,
the
Devill
,
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
Jewes
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
then
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
,
He
is
one
God
.
Not
numerically
,
[
*
](A47629-e71430-b)
*
Unity
here
noteth
not
number
but
rather
a
deniall
of
multitude
;
for
unity
as
it
denotes
number
,
leaves
also
a
place
for
a
second
and
third
,
at
least
in
apprehension
and
conceite
;
though
there
●e
but
one
Sunne
,
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
onely
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
Greatnesse
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
speciall
manner
to
be
one
,
two
severall
wayes
.
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
it self
,
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
onely
one
,
but
he
is
also
the
onely
one
.
He
is
such
a
one
as
hath
no
Copartners
in
worship
.
he
is
one
,
the
onely
one
.
God
is
not
only
unus
but
also
unicus
,
or
to
use
Saint
Bernards
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
Schollers
was
to
search
the
unity
.
There
is
a
threefold
unity
;
[
*
](A47629-e71720-b)
*
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
farre
transcend
reason
,
The
more
we
content
our selves
with
God
onely
,
2.
If
he
be
your
enemy
,
3.
It
shewes
the
wickednesse
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
Crosse
,
invocate
Saints
and
Angels
,
make
a
God
of
the
Pope
.
The
Heathens
were
guilty
of
Polytheisme
,
[
*
](A47629-e71890-b)
*
The
Gentiles
although
they
were
Polytheists
,
yet
are
called
Atheists
,
Ephes.
2.
12.
not
worshipping
him
which
is
the
onely
true
God
,
they
worshipped
none
,
Gal.
4.
8.
they
worshipped
many
Gods
:
they
had
their
Dij
majorum
,
and
minorum
gentium
.
Hesiod
reckons
up
thirty
[
*
](A47629-e71940-b)
*
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
Gods
Commandements
,
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
Commandements
,
should
be
a
most
Injurious
,
and
unlawfull
Command
;
and
therefore
we
must
either
conceive
of
him
,
which
gave
that
Commandement
,
as
a
most
envious
,
vaineglorious
,
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
confesse
that
which
is
the
truth
,
that
he
forbade
us
to
make
any
other
,
because
there
is
no
other
,
[
*
](A47629-e71990-b)
*
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
tendring
it
to
that
which
is
not
God
.
If
there
be
many
Gods
,
then
either
they
must
all
be
Subordinate
,
one
being
Superiour
;
or
else
Coordinate
each
being
equall
to
other
.
If
one
be
inferiour
to
another
,
that
which
is
at
the
Command
of
another
,
or
exceeded
by
another
,
is
not
god
;
if
coordinate
and
equall
,
then
one
of
them
may
crosse
another
;
or
many
may
hinder
one
,
and
what
can
be
hindred
in
its
working
is
not
God
.
If
there
be
more
Gods
,
they
cannot
be
eternall
;
for
an
eternall
being
admits
not
of
multiplicity
;
for
that
is
eternall
which
is
simply
first
;
and
that
which
is
simply
first
hath
nothing
of
as
long
as
continuance
as
[
*
](A47629-e72050-b)
*
Variety
is
the
pleasure
of
nature
,
but
unity
is
the
businesse
of
nature-Holiday
.
it self
.
God
united
heaven
and
earth
,
and
made
them
one
world
the
Sea
and
the
Land
,
and
made
them
one
Globe
;
soule
and
body
,
and
made
them
one
man
;
Jewes
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
[
*
](A47629-e72130-b)
*
Matth.
11.
27.
1
Cor.
2.
10.
*
essence
,
understanding
,
and
knowing
all
things
alwayes
,
and
by
one
act
.
It
is
called
also
Science
,
knowledge
,
and
omniscience
.
God
knowes
all
things
,
because
first
he
knew
himself
[
a
](A47629-e72160-b)
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
himselfe
)
and
infinite
apprehending
an
Infinite
object
,
147.
Psal.
5.
Secondly
,
because
he
knows
the
creatures
all
[
(a)
](A47629-e72220-b)
(a)
See
21.
of
John
17.
Heb.
4.
13.
and
singular
[
b
](A47629-e72240-b)
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
onely
the
substances
,
but
all
the
accidents
of
creatures
,
not
onely
things
necessary
,
but
also
contingent
,
all
good
things
by
himselfe
,
and
all
evils
by
the
opposite
good
;
and
that
infallibly
without
errour
.
For
the
manner
of
divine
knowledge
,
God
knowes
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
doubtfull
and
successive
reasoning
;
but
by
looking
on
them
,
and
by
one
most
simple
Individuall
and
eternall
act
Comprehending
all
things
.
He
apprehends
by
one
act
of
his
understanding
,
and
by
himself
simple
things
without
species
,
compound
without
composition
and
division
,
syllogismes
and
consequences
without
discourse
;
lastly
,
he
most
perfectly
understands
all
the
multitude
of
things
without
distraction
,
and
distance
both
locall
and
temporall
,
without
distinction
of
former
and
later
,
past
or
future
,
according
to
the
beginning
,
progresse
,
and
end
,
possessing
all
things
together
and
alwayes
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
Gods
omniscience
.
1.
Affirmatively
or
positively
,
Job
.
28.
24.
1
Sam.
2.
3.
he
is
called
by
Hanna
in
her
Song
,
Sam.
16.
7.
1
King
8.
39.
Psal.
94.
11.
He
knows
from
eternity
,
2.
Negatively
,
Job
.
42.
2.
Psal.
139.
45.
Heb.
4.
13.
3.
Metaphorically
and
Figuratively
,
for
when
eyes
and
eares
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
farre
more
perfect
and
eminent
manner
,
Psal.
94.
10.
He
knows
.
1.
The
substantiall
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
.
&
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
reines
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
onely
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.
knowes
our
words
,
2
King
6.
12.
Psal.
139.
4.
Matth.
12.
36.
3.
He
knowes
our
thoughts
,
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
knowes
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
lawes
to
the
heart
,
saying
thou
shalt
not
Covet
thy
neighbours
house
;
else
God
were
not
infinite
in
knowledge
if
he
knew
not
the
heart
.
Our
understanding
differs
from
Gods
,
many
wayes
.
1.
We
have
our
knowledge
from
others
,
from
him
;
he
his
from
himselfe
.
He
understands
by
himselfe
without
any
help
;
man
needs
many
helpers
,
his
sences
,
fancie
and
intellgible
species
.
2.
In
extent
;
we
know
but
some
things
,
he
all
,
generall
and
particular
.
3.
Our
knowledge
is
simply
finite
,
but
Gods
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
paines
of
discourse
,
proceeding
from
an
unknown
thing
to
a
known
,
or
from
a
lesse
known
to
a
more
known
:
but
God
knows
all
things
together
,
and
by
one
most
simple
,
immutable
,
and
eternall
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
shew
the
causes
nor
properties
of
an
Herbe
,
and
understand
onely
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
severall
things
,
which
may
be
done
.
1.
This
is
a
terrour
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
soule
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
beleeve
all
which
he
saith
by
way
of
relating
,
promising
,
threatning
.
3.
This
may
comfort
Gods
people
,
my
witnesse
is
in
heaven
,
said
Job
.
if
they
know
not
how
to
expresse
themselves
in
Prayer
,
God
knows
their
groanes
.
To
Gods
understanding
are
referred
his
Wisedome
,
or
Prudence
,
and
Prescience
.
The
wisdome
or
Prudence
and
counsell
of
God
,
Jer.
32
19.
Rom.
11.
33.
Job
9.
4.
The
wisdome
of
God
is
sometime
taken
personally
,
and
so
the
Sonne
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
joyned
,
and
knit
together
in
a
most
perfect
harmony
,
and
beautifull
order
,
so
that
they
well
agree
,
both
amongst
themselves
and
with
God
.
God
is
wisdom
it selfe
,
Prov.
8.
His
wisdome
is
.
1.
Infinite
,
Psal.
136.
5.
and
unsearchable
Job
.
11.
7.
2.
Essentiall
to
himselfe
.
He
is
the
onely
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
wisdome
in
Adam
,
to
give
names
to
things
according
to
their
natures
?
and
in
Salomon
to
discourse
of
all
things
?
and
is
there
not
much
more
in
God
?
Wisdome
[
*
](A47629-e73170-b)
*
Wisdome
is
a
vertue
of
right
understanding
things
to
be
known
and
making
right
use
of
th●t
knowledge
to
the
ordering
of
himselfe
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
speciall
ends
,
to
which
they
serve
in
nature
,
and
that
end
is
the
mutuall
preservation
one
of
another
,
and
common
beautifying
of
the
whole
workemanship
,
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
universall
end
,
to
which
he
intended
all
.
The
Sunne
was
made
to
distinguish
day
and
night
and
the
severall
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
Grasse
for
the
food
of
Beasts
,
it
is
fit
for
that
end
;
so
in
the
rest
.
Wisdome
hath
two
principall
acts
,
fore-sight
,
and
fore-cast
,
by
which
a
man
can
beforehand
see
what
will
be
after
to
make
his
use
of
it
;
2.
disposing
and
ordering
things
,
by
taking
the
fittest
meanes
and
opportunities
to
attain
his
own
good
and
right
ends
.
This
vertue
is
Infinitely
in
God
,
for
he
doth
fore-see
all
thiings
eternally
;
and
in
time
disposeth
of
them
most
fitly
,
by
the
fittest
meanes
and
opportunities
for
the
best
that
can
be
,
to
his
own
glory
,
which
is
the
highest
end
that
he
can
and
should
ayme
at
;
for
to
that
which
is
the
best
of
all
things
,
must
all
things
else
be
referred
;
therefore
God
is
the
onely
wise
God
.
Gods
knowledge
differs
from
his
wisdome
,
in
our
apprehension
thus
.
His
knowledge
is
conceived
as
the
meer
apprehension
of
every
object
,
but
his
wisdome
is
conceived
as
that
whereby
he
doth
order
and
dispose
all
things
.
His
knowledge
is
conceived
as
an
act
;
his
wisdome
as
an
habit
or
inward
principle
;
not
that
it
is
so
,
but
onely
we
apprehend
it
in
this
manner
.
Gods
wisdom
is
seene
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
.
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
beautifull
in
his
season
,
saith
Salomon
.
He
is
called
the
God
of
order
,
4.
In
that
nothing
is
defective
or
superfluous
.
5.
In
contrivi●g
things
by
contrary
meanes
.
He
brings
about
contrary
ends
,
by
contrary
meanes
;
by
death
he
brought
life
to
beleevers
,
by
Ignominy
and
shame
the
greatest
glory
.
By
terrours
for
sinne
,
he
brings
the
greatest
comfort
,
and
leads
men
by
hell
to
heaven
.
6.
By
catching
those
which
are
wise
in
their
own
craftinesse
,
Psal.
59.
Job
.
9.
4.
7.
In
finding
out
a
way
to
save
man
by
Christ
,
8.
In
the
Church
,
in
the
Oracles
of
Scripture
,
exceeding
all
sharpnesse
of
humane
wit
,
in
the
originall
,
progresse
,
change
,
and
migration
of
the
Church
,
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
undergoe
before
he
was
setled
?
So
to
Jacob
,
Abraham
and
Paul
;
in
doing
them
good
by
their
sinnes
,
making
them
wary
.
10.
In
Heaven
,
in
which
the
Councels
,
acts
,
decrees
,
and
promises
of
God
(
all
obscurity
being
removed
)
shall
be
most
clearly
unfolded
.
Dost
thou
want
wisdome
,
go
to
this
fountain
,
Jam.
1.
5.
Psal.
94.
10.
all
the
wisdome
of
men
and
Angels
comes
from
him
.
2.
Take
heed
of
trusting
in
thy
own
crafty
wisdome
,
1
Cor
3.
18.
3.
Gods
wisdom
cals
for
our
feare
;
the
people
feared
Salomon
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
knowes
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
wisdome
is
unsearchable
,
and
his
Counsell
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
adde
Prayer
and
Practise
.
Gods
Prescience
or
fore-knowledge
is
that
,
whereby
God
fore-knew
all
future
things
necessarily
,
certainly
,
immutably
,
and
from
everlasting
.
Neither
fore-knowledge
[
*
](A47629-e73740-b)
*
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
Gods
prescience
bring
not
a
nec●ssity
upon
events
,
yet
it
is
necessary
for
all
things
to
happen
so
as
God
hath
foretold
,
because
God
so
fore-knows
,
as
he
hath
decreed
and
wil'd
it
shall
be
;
but
his
decree
gives
existence
.
So
much
for
Gods
understanding
;
his
will
follows
;
by
which
God
[
a
](A47629-e73800-b)
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
,
sheweth
mercy
to
whom
he
will
shew
mercy
.
God
is
1.
most
Perfect
.
2.
Truly
blessed
,
therefore
most
free
.
freely
immutably
,
and
efficaciously
wils
and
approves
of
Good
and
that
onely
,
both
the
chiefest
and
first
,
viz.
himself
and
his
own
glory
,
as
the
end
:
and
also
the
Secondary
,
inferiour
and
subordinate
good
,
viz.
that
of
the
creature
,
asfarre
as
it
hath
an
Image
of
that
chiefest
good
,
and
tends
as
a
meane
to
that
ultimate
end
.
God
wills
,
1.
Most
freely
;
for
as
liberty
is
essentiall
to
every
will
;
so
it
is
chiefely
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
soule
whereby
we
will
;
so
we
say
there
are
these
faculties
in
the
soule
,
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
](A47629-e73930-b)
b
The
Scripture
often
ascribes
a
will
to
God
,
Isay
46.
10.
Rom
9.
19.
John
6.
39.
The
will
of
God
is
an
essentiall
property
whereby
the
Lord
approveth
that
which
is
good
and
dis-proveth
the
contrary
,
Matth.
19.
17.
Jam.
1.
17.
Psal.
5.
4.
whereby
he
freely
willeth
good
,
and
nilleth
evill
;
or
it
is
a
faculty
whereby
God
chooseth
all
and
onely
good
,
and
refuseth
all
and
onely
evill
.
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.
Eternall
,
Rom.
9.
11.
3.
Unchangeable
,
Mal.
3.
6.
Rom.
11.
1.
The
will
of
God
is
one
and
the
same
;
but
it
is
[
*
](A47629-e74060-b)
*
Every
distinction
of
Gods
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
meanes
,
Ephes.
1.
5.
but
evill
and
evill
effects
as
they
are
evill
,
he
nils
,
disapproves
and
dislikes
.
Yet
he
voluntarily
permits
evill
,
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
evill
.
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
withont
any
condition
in
us
.
[
a
](A47629-e74140-b)
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
p●ssit
〈◊〉
August
.
Enchir.
ad
Laurent
.
c.
100.
2.
Conditionall
,
when
he
wils
some
condition
being
put
in
us
;
so
God
would
have
all
men
saved
on
this
condition
if
they
can
beleeve
.
The
first
of
these
is
by
another
name
called
voluntas
beneplaciti
,
the
last
voluntas
signi
.
Gods
will
is
1.
Secret
,
that
whereby
he
hath
absolutely
,
and
freely
determined
with
himself
what
he
will
doe
,
permit
,
or
hinder
.
2.
Revealed
,
called
the
will
o●
God
,
concerning
us
.
that
whereby
God
hath
manifested
what
he
would
have
beleeved
,
done
or
left
undone
by
his
reasonable
creatures
,
Marke
,
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
Gods
works
.
2.
We
should
labour
first
to
know
Gods
will
;
so
did
Eli.
1
Sam.
3.
17.
2.
Our
wils
should
be
pliable
to
the
will
of
God
,
we
should
be
carefull
;
1.
To
doe
his
will
[
*
](A47629-e74330-b)
*
Psal.
110.
Deut.
16.
14.
cheerfully
,
[
*
](A47629-e74340-b)
*
Psal.
119.
speedily
,
[
*
](A47629-e74350-b)
*
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
.
3.
We
should
not
depart
from
the
word
of
God
,
but
make
that
the
warrant
of
all
our
actions
;
for
there
is
nothing
sinne
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
Sonne
desire
[
*
](A47629-e74400-b)
*
Aug.
Ench.
ad
●aur
.
c.
101.
his
Fathers
life
whom
God
would
have
dye
,
&
one
may
will
with
an
ill
will
,
that
which
God
wils
with
a
good
will
,
as
if
an
ill
Sonne
should
desire
his
Fathers
death
,
which
God
also
wils
.
4.
Prie
not
into
the
Lords
secrets
[
*
](A47629-e74420-b)
*
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
sinne
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
,
[
*
](A47629-e74450-b)
*
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
worke
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
meanes
to
effect
it
.
Gods
Commandements
and
exhortations
,
shew
what
he
approves
and
wils
,
to
be
done
as
good
;
but
his
promises
or
threatenings
shew
what
he
intendeth
effectually
to
bring
to
passe
.
Under
Gods
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
suddain
and
vehement
perturbations
of
God
[
*
](A47629-e74510-b)
*
God
pleaseth
to
ascribe
to
himselfe
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
aptnesse
to
produce
such
effects
,
as
we
out
of
those
passions
doe
accustome
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
,
tranquill
,
and
eternall
Acts
and
inclinations
of
the
will
,
according
to
the
different
nature
of
things
,
either
contrary
or
agreable
to
it
.
There
are
in
man
some
habituall
and
perpetuall
affections
as
love
and
hatred
;
much
more
hath
the
Eternall
will
of
God
Eternall
affections
,
whiles
it
moves
it selfe
to
the
objects
,
without
alteration
,
impression
and
passion
.
God
is
so
farre
affected
toward
particulars
,
as
they
agree
or
disagree
with
the
universall
and
immutable
notions
,
and
Ideas
of
good
existing
in
God
from
eternity
;
so
God
hates
evill
,
and
loves
good
,
both
in
the
abstract
and
universall
Idaea
,
and
also
in
the
concrete
in
particular
subject
as
farre
as
it
agrees
with
the
Generall
.
CHAP.
VIII
.
THe
Affections
,
which
the
Scripture
attributes
to
God
,
are
.
1.
Love
which
is
an
act
[
*
](A47629-e74570-b)
*
It
is
an
attribute
,
whereby
God
loveth
himselfe
above
all
,
and
others
for
himself
.
of
the
Divine
will
,
moving
it self
both
to
the
most
excellent
good
in
it self
,
and
to
that
excelling
in
the
reasonable
creature
,
approving
it
,
delighting
in
it
,
and
doing
good
[
a
](A47629-e74580-b)
a
Amor
Dei
est
,
quo
se
oblectat
in
eo
quod
approbat
,
eique
bene
vult
,
&
●ibi
unit
.
Wendelinus
.
God
is
first
affected
toward
himselfe
,
and
his
owne
glory
.
to
it
,
John
6.
16.
35.
Rom.
5.
8.
In
which
definition
2
Things
are
to
be
noted
.
1.
The
object
of
Gods
love
.
2.
The
effect
or
manner
of
Gods
love
.
The
primary
object
of
Gods
love
is
himself
,
for
he
taketh
great
pleasure
in
himself
,
and
is
the
Author
of
greatest
felicity
and
delight
to
himselfe
.
The
Father
,
Sonne
,
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
Gods
love
is
the
reasonable
creature
Angels
and
men
.
John
14.
23.
Ezek.
33.
11.
Amor
Divinus
est
For
though
he
approve
of
the
goodnesse
of
other
things
;
yet
he
hath
chosen
that
especially
,
to
prosecute
with
his
chiefest
love
,
1.
For
the
excellency
and
beauty
of
the
reasonable
creature
,
when
it
is
adorned
with
its
due
holinesse
.
2.
Because
between
this
onely
and
God
,
3.
Because
God
bestowes
Eternity
on
that
which
he
loves
;
but
the
other
creatures
besides
the
rationall
shall
perish
.
Gods
love
to
Christ
is
the
foundation
of
his
love
to
us
,
Matth.
3.
17.
Ephes.
1.
6.
God
loves
all
creatures
with
a
Generall
love
,
Matth.
5.
44.
45.
as
they
are
the
work
of
his
hands
;
John
3.
16.
Ephes.
1.
6.
2.
The
effect
or
manner
of
Gods
love
is
,
that
God
makes
the
person
happy
whom
he
loves
.
This
love
of
God
to
the
Elect
is
1.
Free
,
2.
Sure
,
firme
,
and
unchangeable
,
Rom.
5.
8.
10.
1
John
4.
10.
John
13.
1.
and
31.
3.
Infinite
and
Eternall
,
3.
Effectuall
,
as
is
declared
both
by
his
temporall
and
eternall
blessings
,
1
John
3
1.
4.
Great
and
ardent
,
We
must
love
God
Appreciativè
love
him
above
all
things
,
Psal.
73.
24.
Math.
10.
37.
Intensivè
and
intellectivè
withall
our
might
and
strength
.
Affectu
&
effectu
love
him
for
himselfe
,
and
all
things
for
the
Lords
sake
.
We
should
expresse
our
love
to
him
by
our
care
in
keeping
his
Commandements
.
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
surenesse
,
greatnesse
,
and
continuance
of
it
,
it
passeth
our
knowledge
,
Ephes.
3.
19.
He
hath
given
his
Sonne
for
a
price
,
his
Spirit
for
a
pledge
,
and
reserves
himselfe
for
a
reward
.
That
Tantus
so
great
a
God
should
love
tantillos
so
little
creatures
as
we
before
we
were
,
Rom.
9.
11.
tales
when
we
were
Enemies
,
Rom.
5.
10.
tantum
so
much
.
Means
to
●ove
God
.
1.
Begge
this
love
much
of
God
in
Prayer
.
2.
Study
much
to
know
him
,
his
nature
,
attributes
,
excellencies
.
3.
Labour
to
injoy
communion
with
him
.
4.
Mortifie
other
loves
contrary
to
this
,
inordinate
selfe-love
and
love
of
the
world
,
1
I●hn
2.
15.
There
are
many
promises
made
to
the
love
of
God
.
1.
Of
Temporall
blessings
,
Psal.
91.
14.
Rom.
8.
28.
2.
Spirituall
,
all
the
comforts
of
the
Gospell
,
1
Cor.
2.
9.
3.
of
heavenly
and
Eternall
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
onely
and
joy
abide
for
ever
,
1.
Cor.
13.
20.
ult
.
The
second
affection
in
God
,
contrary
to
love
,
is
Hatred
,
which
is
an
act
[
*
](A47629-e75340-b)
*
Gods
hatred
is
that
whereby
he
is
ready
to
that
which
we
doe
when
we
hate
,
even
to
separate
a
thing
from
himselfe
.
Ezek.
33.
11.
Rom.
9
,
14.
Psal.
45.
7.
&
5.
6
:
Esay
1.
14.
of
the
Divine
will
,
declining
,
disproving
and
punishing
of
evill
,
prevailing
and
reigning
in
the
reasonable
creature
.
In
which
definition
three
things
are
to
be
noted
.
1.
The
object
of
Gods
hatred
.
2.
The
cause
and
condition
of
the
object
hated
.
3.
The
effect
of
Gods
hatred
.
1.
The
object
of
Gods
hatred
is
the
reasonable
creature
,
Psal.
71.
59.
Prov.
11.
1.
and
the
creature
which
obstinately
and
stubbornly
persisteth
in
evill
,
so
that
he
doth
rejoyce
in
the
calamity
and
destruction
thereof
,
Psal.
11.
5.
&
5.
6.
Prov.
16.
5.
2.
The
cause
and
condition
of
the
object
hated
,
is
sinne
;
for
which
God
abhors
the
delinquent
creature
;
onely
the
reasonable
creature
hath
left
his
station
,
and
defiled
himselfe
with
the
filth
of
sinne
;
all
the
rest
of
the
creatures
,
whether
brute
beasts
or
insensible
creatures
,
persist
in
the
state
of
goodnesse
wherein
they
were
created
,
although
perhaps
not
in
the
same
degree
of
perfection
and
excellency
for
mans
sinne
.
But
although
God
cannot
hate
the
creature
unlesse
as
sinfull
:
yet
not
every
degree
of
sinne
,
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
reliques
of
sinne
,
as
he
doth
those
of
the
wicked
in
whom
sinne
raignes
.
3.
The
effect
of
Gods
hatred
is
to
punish
the
person
whom
he
hates
,
whom
when
once
it
is
rejected
by
God
troopes
of
evill
doe
invade
,
God
both
permitting
and
commanding
;
and
this
actuall
hatred
or
outward
manner
of
manifesting
it
may
not
unfitly
be
referred
to
the
Divine
justice
.
Hatred
in
God
is
a
vertue
,
and
fruit
of
his
justice
,
and
not
a
vicious
passion
.
1.
We
should
hate
sinne
(
for
God
hateth
it
)
and
that
with
the
greatest
hatred
,
God
forbid
,
I
hate
vaine
thoughts
,
saith
David
.
Our
affections
must
be
conformable
to
Gods
.
He
hateth
nothing
simply
but
sinne
,
and
sinners
for
sinnes
sake
.
2.
Sinne
is
as
most
injurious
to
God
,
so
most
hurtfull
to
man
;
therefore
it
is
in
it selfe
most
hatefull
.
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
mischievousnesse
,
a
Toade
and
Serpents
for
their
poysonfulnesse
,
which
is
a
strong
enemy
to
life
and
health
.
Sinne
is
the
most
mischievous
and
harmfull
thing
in
the
world
.
Just
hatred
is
generall
of
whole
kinds
,
as
we
hate
all
Serpents
,
so
we
should
all
sinnes
.
Meanes
to
hate
●inne
.
1.
Pray
to
God
,
that
his
Spirit
may
rule
and
order
our
affections
,
Odium
abominationis
,
a
flying
onely
from
a
thing
.
2.
Odium
inimicitiae
,
whereby
I
pursue
what
is
evill
.
and
set
the
same
against
evill
.
2.
Exercise
our selves
in
meditating
of
the
infinite
torments
of
hell
,
which
sinne
deserveth
,
and
the
fearefull
threats
denounced
against
it
in
the
Word
of
God
of
all
sorts
of
evils
.
3.
We
should
labour
to
get
out
of
our
naturall
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
Abell
,
1
John
3.
10
,
12.
they
hate
Gods
waies
and
Ordinances
,
1
Prov.
22.
29.
This
hatred
is
,
CHAP.
IX
.
OTher
affections
which
are
given
to
God
metaphorically
,
and
by
an
Anthropopathy
,
are
1.
anger
[
*
](A47629-e75730-b)
*
Anger
is
given
to
God
,
Non
secundum
turbationis
affectum
,
sed
secundum
ul●ionis
effectum
,
say
the
Schoolmen
.
Gods
wrath
is
his
revenging
justice
;
which
justice
of
God
,
as
it
simply
burns
against
sinne
,
the
Scripture
cals
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.
Marshall
on
2
King
.
23.
26.
and
its
contrary
,
complacency
or
gentlenesse
,
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
eternall
and
constant
act
of
his
will
approves
obedience
and
the
purity
of
the
creature
,
and
witnesseth
that
by
some
signe
of
his
favour
,
but
abhorres
the
iniquity
and
sinne
of
the
same
creature
,
and
shewes
the
same
by
inflicting
a
punishment
not
lesse
severe
but
farre
more
just
then
men
are
wont
to
doe
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
.
Gods
Anger
is
an
excellency
of
his
owne
essence
,
by
which
it
is
so
displeased
with
sinne
,
as
it
is
inclined
to
punish
the
sinner
;
or
a
setled
and
unchangeable
resolution
to
punish
sinners
according
to
their
sinnes
.
God
is
greatly
moved
to
anger
against
all
impenitent
sinners
,
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
weaknesse
;
but
he
may
be
wronged
,
for
that
is
no
weaknesse
,
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
sutable
to
his
worth
.
And
the
more
worthy
a
person
is
,
the
more
easie
it
is
to
carry
ones
selfe
unseemlily
.
Sinne
wrongs
God
:
1.
In
his
authority
;
when
a
just
and
righteous
Governour
hath
made
just
and
right
Lawes
:
then
it
is
a
wrong
to
his
authority
,
a
denying
and
opposing
of
it
,
to
neglect
,
dis-regard
,
and
infringe
those
Lawes
.
Sinne
is
a
transgressing
of
Gods
Law
,
and
impenitent
sinne
,
doing
it
in
a
very
wilfull
manner
,
with
a
kind
of
carelessenesse
,
and
bold
disrespect
of
the
Law-maker
.
God
should
not
have
shewed
himselfe
wise
,
just
,
good
,
carefull
of
mankinde
,
that
is
to
say
,
of
his
owne
worke
,
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
maine
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
wisdome
and
justice
.
3.
In
his
goods
,
abusing
them
.
4.
In
his
person
,
sinne
being
offensive
to
the
purity
of
his
holy
person
.
Lastly
,
the
opposing
of
Gods
people
wrongs
him
,
in
those
that
are
neerest
him
.
The
properties
of
Gods
anger
:
1.
It
is
terrible
;
Zagnam
,
Zagnath
,
&
Charad
in
my
Hebrew
Critica
.
he
is
called
Bagnall
Chemath
,
the
Lord
of
anger
,
Nahum
.
1.
5.
His
wrath
is
infinite
like
himselfe
.
If
we
consider
it
,
1.
in
regard
of
its
intention
,
for
God
is
called
a
consuming
fire
,
Heb.
12.
29.
it
pierceth
the
soule
,
and
the
inmost
part
of
the
Spirit
.
2.
In
respect
of
its
extension
,
it
comprehends
in
it
all
kinds
of
evill
,
Corporeall
,
Spirituall
,
[
*
](A47629-e76040-b)
*
To
this
belongs
the
Catalogue
of
curses
repeated
Deut.
21.
&
Levit.
26.
in
life
,
death
,
after
death
;
it
reacheth
to
Kingdomes
,
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
whirlwinde
.
God
is
most
wise
,
Ob.
Fury
is
not
in
me
,
Esay
27.
4.
Sol.
Take
fury
[
*
](A47629-e76130-b)
*
The
word
Chamah
in
the
the
originall
is
rendred
excandescentia
,
burning
or
fiery
wrath
,
which
the
last
Translation
fitly
cals
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
,
[
*
](A47629-e76180-b)
*
Dr
Burges
on
Psal.
76.
10.
(
or
fury
)
are
sometimes
promiscuously
put
one
for
another
,
and
sometimes
distinguished
.
Anger
is
a
boyling
of
the
blood
about
the
heart
,
causing
a
commotion
of
the
spirits
that
are
neere
.
Wrath
is
the
manifestation
of
that
inward
distemper
by
lookes
,
gestures
,
or
actions
,
tending
to
revenge
;
but
rage
is
the
extremity
of
both
the
former
,
Prov.
27.
4.
This
may
humble
and
astonish
impenitent
sinners
,
Hos.
8.
5.
Psal.
90.
11.
We
must
quench
Gods
wrath
as
men
doe
fire
at
the
first
,
by
casting
in
water
and
taking
away
the
fewell
;
by
repentance
and
reformation
;
poure
out
water
,
1
Sam.
7.
8.
Jerem.
4.
14.
Psal.
6.
8.
Pray
earnestly
to
him
,
Zeph.
3.
3.
Moses
by
prayer
turned
away
Gods
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
,
Gods
Meeknesse
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
hainousnesse
of
the
offence
;
or
it
is
a
property
,
whereby
the
Lord
in
judgement
remembreth
mercy
,
Sam.
7.
14.
Jer.
3.
5.
Joel
2.
13.
Jon.
3.
9
,
10.
Queen
Elizabeth
said
,
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
meeknesse
.
No
vertue
is
so
generally
commended
,
1
Tim.
6.
11.
Titus
3.
2.
JAmes
3.
17
,
18.
Ephes.
4.
2.
Coloss.
3.
2.
God
takes
to
himselfe
also
Griefe
and
Joy
.
Gods
griefe
is
his
aptnesse
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
himselfe
desire
and
detestation
,
hope
and
feare
.
Desire
is
that
whereby
he
useth
fit
meanes
to
effect
any
thing
;
Detestation
is
that
whereby
he
useth
fit
and
due
meanes
to
prevent
any
thing
.
God
is
said
to
expect
or
hope
for
that
which
he
hath
used
due
meanes
to
effect
,
CHAP.
X.
SO
much
concerning
the
affections
attributed
to
God
,
his
vertues
follow
;
which
,
as
they
have
their
seate
in
man
,
in
the
will
and
affections
:
so
it
is
not
inconvenient
for
methods
sake
to
referre
them
to
the
same
in
God
.
Gods
vertues
[
*
](A47629-e76570-b)
*
Vertues
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
alwaies
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
vertues
we
understand
first
in
generall
the
idea
of
vertue
,
or
the
chiefest
morall
perfection
,
by
which
God
is
in
himselfe
absolutely
the
best
,
and
in
respect
of
which
all
the
vertues
of
Angels
and
men
are
onely
slender
shadowes
and
representations
.
For
God
is
Summum
bonum
the
chiefest
good
and
most
perfect
goodnesse
,
both
metaphysically
and
morally
;
so
that
his
nature
and
will
is
the
first
rule
of
goodnesse
and
rectitude
,
Gods
Goodnesse
is
an
essentiall
property
whereby
he
is
infinitely
and
of
himselfe
good
,
Goodnesse
[
*
](A47629-e76660-b)
*
Bonum
est
id
quod
omnes
appetunt
.
Aristotle
seu
quod
natura
sua
appetibile
est
.
Goodnesse
is
a
property
of
things
by
which
they
are
fit
to
produce
actions
requisite
for
their
owne
and
the
common
welfare
.
David
seemeth
to
give
us
this
description
of
Gods
goodnesse
,
Psalm
119.
68.
Bonitas
Dei
est
,
qua
Deus
in
se
maximè
perfect●●
&
appetibilis
,
o●niumque
extra
se
appetibilium
&
bonorum
causa
est
.
Wendeli●us
.
Goodnesse
is
the
fitnesse
of
every
thing
for
its
owne
end
,
and
for
the
actions
which
for
that
●nd
it
ought
to
performe
.
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
it selfe
;
so
onely
God
.
2.
It
is
able
to
satisfie
the
soule
,
and
that
satisfaction
which
it
gives
is
perpetuall
.
In
God
there
is
both
satiety
and
stability
;
satisfaction
of
the
appetite
and
continuance
of
that
satisfaction
.
2.
God
is
causally
good
,
worketh
all
goodnesse
in
the
creature
,
and
doth
good
to
them
,
Psal.
33.
5.
3.
Eminently
and
absolutely
good
,
the
onely
good
.
There
is
a
goodnesse
in
the
creature
,
its
nature
is
good
,
but
goodnesse
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
then
a
Prophet
,
did
yet
call
him
so
.
God
is
onely
good
essentially
,
independently
;
comparatively
to
God
the
creature
is
not
good
;
as
a
drop
is
no
water
compared
to
the
Ocean
.
The
Scripture
proveth
Gods
goodnesse
,
1.
Affirmatively
,
when
it
affirmeth
that
God
is
good
,
and
commends
his
goodnesse
.
2.
Negatively
,
when
it
denieth
that
there
is
any
evill
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
affirmes
that
all
the
workes
of
God
are
good
,
The
Lord
saw
that
it
was
good
;
and
in
the
conclusion
of
the
whole
creation
,
God
saw
all
his
workes
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
himselfe
.
This
may
be
proved
by
the
godnesse
which
still
remaines
in
the
creatures
;
each
creature
hath
yet
remaining
in
him
a
power
and
fitnesse
to
doe
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
doe
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
goodnesse
of
God
is
either
considered
ad
intra
and
absolutely
,
or
else
ad
extra
and
respectively
.
For
the
first
,
God
in
himselfe
is
good
.
This
appeares
:
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
,
at
thy
right
hand
are
pleasures
for
evermore
.
3.
Bonum
●onestum
,
he
is
the
holy
God
,
the
authour
of
all
holinesse
,
and
the
exemplar
of
it
.
2.
This
goodnesse
of
his
cannot
be
increased
,
it
being
his
essence
,
it
cannot
be
made
better
;
for
God
hath
in
him
not
onely
all
the
actuall
,
but
all
the
possible
goodnesse
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
then
all
creatures
.
3.
It
is
independent
goodnesse
,
he
is
omnis
boni
bonum
;
hence
he
is
said
to
be
onely
good
,
that
is
,
essentially
and
immutably
.
4
▪
It
is
essentiall
;
the
essence
and
goodnesse
of
the
creatures
is
different
;
goodnesse
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
owne
goodnesse
,
he
can
not
be
God
if
he
be
not
good
.
5.
It
is
illimited
goodnesse
,
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
goodnesse
.
6.
It
is
immixed
goodnesse
,
1
John
1.
5.
He
is
light
,
and
there
is
no
darknesse
in
him
,
not
the
least
evill
of
sin
.
7.
It
is
the
sampler
and
forme
of
all
goodnesse
in
the
creatures
so
far
a
thing
is
good
as
it
doth
resemble
him
.
All
the
good
of
a
creature
is
in
God
alwaies
.
1.
Eminently
,
as
you
consider
it
in
its
kind
,
without
imperfection
.
2.
Efficiently
,
as
he
is
the
Authour
and
cause
of
all
the
good
the
creature
hath
.
3.
Exemplarily
,
as
he
is
the
rule
and
patterne
of
all
goodnesse
.
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
rationall
,
creatures
,
as
Men
and
Angels
partake
of
his
goodnesse
,
being
made
capable
of
enjoying
him
for
ever
.
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
goodnesse
he
made
the
world
,
his
goodnesse
freely
communicated
,
not
out
of
necessity
,
then
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
himselfe
,
Ob.
How
doth
it
agree
with
Gods
goodnesse
,
that
it
is
said
Psalm
18.
27.
With
the
froward
he
will
shew
himselfe
froward
?
Sol.
In
the
generall
,
the
meaning
is
,
onely
that
Gods
judgements
shall
agree
with
mens
manners
,
and
David
shewes
not
how
God
is
in
himselfe
,
but
relatively
how
he
is
to
us
.
We
should
1.
love
God
because
of
his
goodnesse
,
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
Gods
goodnesse
will
support
his
children
in
their
calamities
,
We
are
much
to
be
blamed
for
sleighting
,
despising
,
Here
is
a
use
of
thankfulnsse
to
Gods
people
,
which
enjoy
the
goodnesse
of
God
in
part
here
in
the
creature
,
We
may
see
the
great
evill
of
sinne
;
nothing
is
so
opposite
to
this
attribute
of
Gods
goodnesse
as
sinne
;
the
Divels
are
not
evill
as
creatures
,
but
as
sinfull
.
CHAP.
XI
.
SO
much
in
generall
of
Gods
vertues
.
Secondly
,
in
speciall
,
the
vertues
which
imply
not
imperfection
in
the
reasonable
creature
,
are
attributed
to
God
.
The
principall
of
which
are
1.
Bounty
or
Graciousnesse
,
Matth.
5.
44
,
45.
Psal.
36.
5
,
6.
Gods
bounty
is
a
will
in
him
to
bestow
store
of
comfortable
and
beneficiall
things
on
the
creature
in
his
kind
.
This
bounty
he
shewed
to
all
things
in
the
creation
,
even
to
all
Spirits
,
all
men
and
all
creatures
,
and
doth
in
great
part
shew
still
,
for
he
opens
his
hand
and
filleth
every
living
thing
with
his
bounty
,
he
gives
all
things
richly
to
enjoy
.
Vb●rior
gratia
quam
precatio
.
2.
Specially
toward
the
Church
,
by
which
he
bestoweth
eternall
life
on
certaine
men
fallen
by
sinne
,
and
redeemed
in
Christ
,
Titus
2.
11.
&
3.
4.
As
this
is
exercised
toward
the
whole
Church
,
so
in
a
speciall
manner
toward
some
members
of
it
,
as
toward
Enoch
,
Moses
,
Jacob
,
David
,
Paul
,
and
especially
Abraham
,
the
Friend
of
God
;
he
made
with
him
and
his
seed
a
perpetuall
league
of
friendship
,
and
he
constantly
kept
his
Lawes
and
Statutes
,
John
15.
14
,
15.
Gods
Graciousnesse
is
an
essentiall
property
,
whereby
he
is
in
and
of
himselfe
most
gracious
and
amiable
,
Psal.
145.
8.
God
is
onely
gracious
in
and
of
himselfe
,
and
whatsoever
is
amiable
and
gracious
,
is
so
from
him
.
Gods
Graciousnesse
is
that
[
*
](A47629-e77760-b)
*
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
truely
amiable
in
himselfe
,
and
freely
bountifull
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
wel-beloved
Sonne
,
Jesus
Christ
.
Exod.
33.
19.
Es●y
30.
19.
Luke
1.
30.
Gen.
6.
8.
1
Cor.
15.
10.
Gods
free
favour
is
the
cau●e
of
our
salvation
,
and
of
all
the
meanes
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
gospell
sets
forth
the
freenesse
,
fulnesse
,
and
the
powerfulnesse
of
Gods
grace
to
his
Church
,
therefore
it
is
called
the
Gospe●●
of
the
grace
of
God
,
Acts
20.
24.
Gods
Graciousnesse
is
firme
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
speciall
manner
He
is
gracious
toward
the
godly
.
Love
is
1.
grounded
often
on
something
which
may
deserve
it
;
the
grace
[
*
](A47629-e77920-b)
*
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
superiour
to
an
inferiour
;
love
may
be
in
inferiours
toward
their
superiours
▪
We
should
be
also
liberall
in
our
services
toward
God
,
in
our
prayers
and
good
works
.
We
should
desire
and
strive
to
obtaine
the
grace
and
favour
of
God
.
Meanes
of
purchasing
Gods
favour
.
1.
Take
notice
that
your
sinnes
have
worthily
deprived
you
of
his
favour
,
and
presse
these
thoughts
upon
you
till
you
feele
your
misery
;
meditate
on
the
law
,
to
shew
you
your
cursednesse
.
2.
Consider
of
the
gracious
promises
of
the
Gospell
,
and
see
the
grace
of
God
in
Christ
.
His
grace
was
exce●ding
abundant
,
saith
the
Apostle
.
3.
Confesse
and
bewaile
your
sins
,
with
a
full
purpose
of
amendment
,
and
cry
to
God
for
grace
in
Christ
.
This
staies
our
hearts
when
we
apprehend
our
owne
unworthinesse
;
Heb
4.
16.
Paul
in
all
his
Epistles
saith
,
grace
be
unto
you
.
We
should
take
heed
of
encouraging
our selves
in
s●nne
,
because
God
is
gracious
;
this
is
to
turn
Gods
grace
into
wantonnesse
.
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
seale
it
.
It
refutes
1.
the
Papists
,
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
worke
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
mans
free
will
,
and
enemies
of
Gods
free
grace
)
who
say
that
a
man
may
so
farre
improve
naturals
as
to
merit
grace
,
and
that
God
gives
effectually
grace
to
the
wicked
which
[
*
](A47629-e78190-b)
*
Dr.
Twisse
in
a
Manuscript
.
shall
never
be
saved
,
to
Judas
as
well
as
Paul
.
How
is
that
effectuall
,
which
moving
men
unto
faith
and
repentance
,
doth
never
bring
them
to
one
nor
other
?
it
seems
these
Remonstrants
never
learnt
this
Lesson
,
A●minio
praeceptore
;
for
he
defines
effectuall
grace
to
be
that
quae
sortitur
effectum
,
which
obtaines
the
effect
.
Haec
recitasso
est
refutasse
.
It
comforts
us
against
sinne
,
and
feare
of
eternall
death
,
Rom.
5.
20
,
21.
Paul
and
Silas
sung
in
prison
.
We
ought
to
love
and
reverence
God
above
all
;
and
returne
praise
to
him
for
his
free
goodnesse
;
gracious
and
amiable
men
winne
love
and
reverence
from
others
.
Some
Divines
thinke
David
is
called
a
man
after
Gods
owne
heart
,
especially
for
his
frequent
praising
of
God
in
the
Psalmes
.
We
should
learn
contentation
and
patience
also
under
Gods
hand
,
and
to
beare
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
sence
of
anothers
misery
,
with
a
prompt
and
ready
inclination
of
the
will
to
helpe
the
creatures
freely
in
their
miseries
.
Deut.
22.
4
,
6
,
7.
Exo.
23.
5.
11.
12.
Mercy
is
a
disposition
toward
the
creature
considered
as
sinfull
and
miserable
by
his
sinne
.
It
is
a
readinesse
to
take
a
fit
course
for
the
helping
of
the
miserable
,
or
it
is
an
Attribute
in
God
[
*
](A47629-e78440-b)
*
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.
Gods
mercy
in
Scripture
usually
hath
some
epithite
:
Matchlesse
,
Jer.
3.
1.
Great
,
Nehem.
13.
22.
Everlasting
,
Psal.
25.
6.
Luke
1.
50.
Free
,
Ephes.
2.
Gods
mercy
to
his
Church
shines
in
these
things
,
Mercy
in
God
is
not
any
passion
or
quality
as
it
is
in
men
,
[
*
](A47629-e78580-b)
*
Ephes.
●
▪
4.
1
Pet.
1.
3.
perpetuall
and
in●inite
,
such
as
no
tongue
can
expresse
.
Mercy
in
God
and
in
us
differ
.
1.
It
is
in
him
essentially
,
in
us
as
a
quality
.
2.
In
him
primarily
,
Gods
mercy
is
the
cause
of
all
mercy
,
it
is
without
motive
or
worth
in
us
,
naturall
,
free
,
Rom.
9.
18.
boundlesse
,
extends
to
a
mans
soule
,
body
,
this
life
,
the
next
;
to
a
man
and
his
posterity
,
Exod.
34
6
,
7.
it
is
above
all
his
workes
,
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
,
2.
He
hath
great
mercy
in
him
;
if
God
be
mercifull
at
all
,
he
must
needs
be
mercifull
in
great
measure
,
There
is
a
mercy
of
God
which
extends
to
all
his
creatures
,
Psal.
145.
9.
Luke
6.
35.
[
*
](A47629-e78750-b)
*
Exod.
20.
6.
The
mercy
of
God
which
reacheth
to
the
pardon
of
sin
,
is
peculiar
to
the
Catholick
Church
.
men
whom
he
hath
chosen
unto
himselfe
.
The
speciall
mercy
of
God
is
offered
unto
all
within
the
Church
,
Ezech.
16.
6.
Acts
13.
40.
but
is
bestowed
onely
upon
some
,
viz.
such
as
receive
Christ
,
John
1.
11
,
12.
This
life
is
the
time
of
mercy
,
wherein
we
obtaine
pardon
for
sinne
;
after
this
life
there
is
no
remission
or
place
for
repentance
.
All
blessings
Spiritual
and
Corporeall
are
the
effects
of
Gods
mercy
.
The
effects
of
Gods
speciall
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
griefes
and
afflictions
,
I●hn
14.
16.
6.
The
Sacraments
.
Mercy
must
accord
with
wisdome
,
Quest.
Whether
mercy
and
justice
be
equall
in
God
,
and
how
can
he
be
most
just
and
most
mercifull
?
Answ.
Mercy
and
Justice
may
be
considered
ad
intra
,
as
they
are
essentiall
properties
in
God
,
and
so
he
is
equally
just
as
well
as
mercifull
.
2.
Ad
extra
,
as
he
puts
himselfe
forth
into
the
outward
exercise
of
mercy
and
punishment
.
In
this
latter
sence
,
we
must
distinguish
between
this
present
time
,
where
mercy
triumphs
against
judgement
,
All
thy
waies
are
mercy
and
truth
,
Psalm
25.
and
that
of
the
Schooles
is
true
,
remunerat
ultra
condignum
,
punit
infra
.
Gods
justice
and
mercy
are
both
infinite
and
equall
in
him
,
onely
in
regard
of
man
there
is
an
inequality
.
For
God
may
be
said
to
be
more
mercifull
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
wholy
from
God
.
In
himselfe
and
originally
they
are
both
equall
,
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
perswaded
in
our
hearts
that
Gods
mercies
are
great
and
many
;
he
hath
preventing
mercies
;
how
many
sinnes
hath
he
preserved
thee
from
?
2.
sparing
mercies
,
Lam.
3.
22.
behold
Gods
severity
towards
others
,
and
mercy
toward
thee
;
3.
renewing
mercies
;
4.
pardoning
mercies
.
He
is
willing
and
ready
to
helpe
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
divell
himselfe
cannot
hurt
him
:
for
God
is
more
mercifull
to
help
him
then
the
divell
can
be
malicious
to
hurt
him
.
3.
We
should
be
encouraged
to
seeke
to
him
for
mercy
,
seeing
there
is
so
great
store
of
it
in
him
.
There
is
an
infinitnesse
of
mercy
in
God
,
so
that
what
ever
my
sinnes
have
been
,
if
now
I
will
turne
he
will
accept
me
;
[
*
](A47629-e79090-b)
*
The
Papists
s●ek●
to
the
Virgin
Mary
,
and
other
Saints
,
Maria
mater
gra●iae
,
mater
miserioo●diae
,
Tu
nos
ab
hoste
protege
&
horâ
mortis
suscipe
.
for
mercy
,
I
will
fall
down
before
the
Throne
of
justice
,
and
confesse
I
have
deserved
wrath
,
and
nothing
but
wrath
,
but
will
cry
to
him
for
mercy
.
4.
Those
that
have
and
doe
seeke
,
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
thy selfe
.
5.
We
should
be
mercifull
like
God
to
our selves
and
brethren
,
6.
We
should
labour
to
be
qualified
for
mercy
.
1.
Confesse
our
sinnes
and
forsake
them
,
Prov.
28.
13.
2.
Feare
God
,
his
mercy
is
on
them
that
feare
him
,
Luke
1.
50.
Psal.
103.
11
,
17
,
18.
3.
Love
God
,
He
shewes
mercy
to
them
that
love
him
,
Exod.
20.
6.
4.
Trust
in
God
,
then
mercy
shall
compasse
us
,
Psal.
32.
10.
5.
Thinke
on
good
things
,
then
we
shall
have
mercy
,
Prov.
14.
22.
6.
Keepe
close
to
the
rule
of
Gods
Word
.
Gal.
6
16.
CHAP.
XII
.
AThird
vertue
in
God
is
Justice
,
by
which
God
in
all
things
wils
that
which
is
just
;
or
it
is
the
Attribute
whereby
[
*
](A47629-e79340-b)
*
Justiti●
est
●ua
De●●
in
se
justus
est
,
&
extra
se
constanti
voluntate
suum
cuique
●ribuit
.
Wen●●linus
.
God
is
just
in
and
of
himselfe
,
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
setled
will
to
doe
right
in
every
thing
to
every
person
,
so
God
hath
a
setled
will
to
doe
right
.
Shall
not
the
Judge
of
all
the
world
doe
right
?
are
not
my
waies
equall
?
God
stiles
himselfe
by
this
title
,
and
gives
himselfe
this
Attribute
Zep●
.
3.
5.
Gods
justice
is
twofold
.
1.
Disposing
,
2.
Distributive
,
Psal.
62.
12.
I●b
34.
11
,
19.
Prov.
24.
12.
Jerem.
32.
19.
Ezek.
7.
27.
Matth.
16.
27.
Deut.
16.
17.
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.
Marke
9.
41.
Matth.
19.
29.
God
assigns
fit
rewards
for
wel
and
evill
doing
.
God
bestowes
this
reward
not
onely
on
the
godly
,
both
by
heaping
divers
mercies
on
them
in
this
life
,
and
by
the
fulnesse
of
glory
and
felicity
in
the
life
to
come
,
but
also
on
the
wicked
,
whose
morall
actions
he
rewards
with
t●mporary
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
equall
punishment
of
eternall
death
for
the
least
sinne
,
Gen.
2.
17.
Rom.
6.
23
which
death
is
begun
in
this
life
,
in
divers
kindes
of
miseri●s
and
punishments
,
which
for
the
most
part
are
proportionable
to
their
sinnes
,
Genes.
3.
17.
&
20.
18.
but
is
perfected
in
the
life
to
come
,
when
the
full
wrath
of
God
is
powred
upon
it
,
John
3.
36.
2
Thess.
1.
6.
This
justice
is
so
essentiall
[
*
](A47629-e79610-b)
*
Gods
justice
is
not
a
quality
or
accident
in
him
,
but
his
very
natu●e
,
essentiall
to
him
.
to
God
,
immutable
,
and
(
as
I
may
so
speake
)
inexorable
,
that
he
cannot
remit
the
creatures
sinne
,
nor
free
them
from
punishment
,
unlesse
his
justice
be
satisfied
;
God
can
not
dispence
against
himselfe
,
because
sinnes
doe
hurt
the
inward
vertue
of
God
,
and
the
rule
of
righteousnes
,
the
integrity
therefore
and
perfection
of
God
can
not
stand
,
The
Scripture
proves
the
justice
of
God
,
1.
Affirmatively
,
when
it
cals
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
,
Dan.
9.
14.
Job
8.
3.
3
Affectively
,
when
it
Attributes
to
him
zeale
,
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
cals
him
a
consuming
fire
,
Deut.
4
,
24.
compares
him
to
an
angry
Lyon
,
an
armed
Souldier
.
Esay
38.
13.
5
Effectively
,
when
it
affirmes
that
he
renders
to
every
one
according
to
his
workes
,
1
Sam.
26.
23.
Gods
justice
comprehends
his
righteousnesse
and
truth
;
he
is
just
in
words
and
deeds
.
Gods
justice
[
*
](A47629-e79810-b)
*
The
righteou●nesse
of
God
is
taken
divers
wa●es
in
Scripture
,
sometimes
for
the
essentiall
Attribute
of
G●d
,
sometimes
for
the
righteousnesse
of
faith
,
which
is
called
the
righteousn●sse
of
God
,
because
it
is
such
a
righteousnesse
as
God
doth
app●ove
,
of
and
with
which
we
may
appeale
boldly
in
his
presence
;
againe
,
righteousnesse
is
taken
for
his
truth
and
faithfulnesse
in
promises
.
David
praies
God
to
do
good
to
him
for
his
righteousnesse
,
he
means
his
faithfulnesse
in
his
promises
.
See
Mr
Bu●●howes
on
Matth.
5.
6.
is
considered
foure
waies
.
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
workes
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
infu●ing
his
grace
,
and
in
bestowing
the
justice
of
his
Sonne
,
1
John
1.
5.
4
As
Judge
of
all
the
world
,
and
so
his
justice
is
not
onely
distributive
but
corrective
.
His
justice
is
,
1
Impartiall
;
he
will
not
spare
1
Multitudes
,
all
Sodome
and
Gomorrha
,
and
the
old
world
perished
.
2
Great
ones
,
the
excellency
or
greatnesse
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
sinne
.
3
Neernesse
;
the
Jewes
,
Gods
people
formerly
,
are
now
cast
off
;
Moses
and
David
were
punished
.
2
Generall
,
it
extends
to
a
mans
posterity
;
God
will
visit
the
iniquity
of
fathers
upon
their
children
.
3
Inexorable
,
no
sinners
can
escape
unpunished
;
the
sinnes
of
the
godly
are
punished
in
their
surety
Christ
,
and
they
are
afflicted
in
this
life
.
God
is
justice
it selfe
,
justice
is
essentiall
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
.
Gods
justice
comprehendeth
two
things
under
it
.
1
Equity
,
in
that
he
directs
men
equally
and
requites
them
equally
,
commanding
all
and
onely
good
things
,
such
as
they
in
reason
ought
to
doe
,
promising
and
threatning
fit
and
due
recompences
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
helpe
of
the
Spirit
,
and
yet
in
the
meane
time
God
denies
this
inward
grace
unto
him
?
God
may
without
blemish
to
his
justice
command
man
to
performe
his
duty
,
although
he
have
now
no
strength
to
doe
it
,
because
once
he
had
strength
,
and
he
hath
now
lost
it
.
It
reproves
such
as
live
in
sinne
,
Exod.
34.
17.
Psalm
5.
5.
Gal.
6.
6.
if
God
be
mercifull
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
poore
,
The
consideration
of
Gods
justice
should
affright
us
from
hypocrisie
,
sinning
in
secret
,
keeping
bosome
sinnes
.
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
glorifie
Gods
justice
,
both
in
fulfilling
of
his
promises
,
and
punishing
wicked
men
,
Psal.
7.
18.
&
51.
15.
4
God
is
True
.
Truth
or
veracity
is
,
by
which
God
is
true
as
in
himselfe
,
so
in
his
sayings
and
deeds
.
Reall
truth
,
or
the
truth
of
things
,
is
a
property
of
them
by
which
they
are
the
same
indeed
which
they
seem
.
Inward
truth
of
understanding
is
an
agreement
betwixt
its
conceite
of
things
,
and
the
things
themselves
,
contrary
whereto
is
errour
,
or
misjudging
,
and
of
the
will
contrary
to
hypocrisie
and
dissimulation
.
Outward
,
1.
of
word
which
is
Logicall
when
I
speake
as
the
thing
is
;
morall
when
I
speake
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
reall
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
onely
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
reall
being
;
he
is
indeed
such
he
saith
he
is
;
2
He
hath
a
true
,
not
an
erroneous
conceite
of
things
,
lie
knows
all
things
most
exactly
;
he
is
indeed
a
willer
of
true
goodnesse
.
3
He
speaks
nothing
but
as
the
thing
is
,
and
as
he
doth
conceive
it
.
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
workes
,
they
are
not
done
counterfeitly
,
Psalm
145.
17.
Revel
.
15.
3.
The
Scripture
proves
the
truth
of
God
,
1.
essentially
,
when
it
affirmes
God
to
be
true
in
his
workes
,
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
weaknesse
[
*
](A47629-e80510-b)
*
If
I
speake
falshood
out
of
errour
and
mistake
,
I
am
weake
;
if
wilfully
,
I
am
wicked
.
If
I
keep
not
promise
,
it
is
either
because
I
cannot
,
and
then
I
am
weake
:
or
will
not
,
then
I
am
wicked
;
therefore
God
cannot
possibly
lie
.
1
Kings
22.
23.
Ezek.
14.
9.
and
imperfection
or
wickednesse
,
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
sonne
is
truth
,
John
14.
6.
his
holy
Spirit
,
the
Spirit
of
truth
,
John
17.
6.
the
Gospell
is
the
word
of
truth
,
Col.
1.
5.
God
is
the
chiefe
and
first
truth
,
the
Authour
of
truth
,
truth
is
in
him
essentially
and
immutably
,
Psalm
100.
5.
onely
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
prophesie
and
an
errour
,
but
that
he
delivered
them
to
the
divell
to
be
seduced
.
1.
It
serves
to
reprove
the
wicked
,
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
,
The
true
Church
is
the
pillar
of
truth
,
Gods
Word
the
word
of
truth
,
Psalm
19.
9.
We
should
therefore
believe
Gods
Word
,
and
depend
upon
his
promise
,
seem
it
never
so
unlikely
or
impossible
,
This
is
matter
of
solid
comfort
for
all
the
true
children
of
God
,
if
he
be
faithfull
they
must
be
happy
.
Truth
is
that
vertue
of
the
wil
by
which
it
is
moved
to
goodnesse
for
Gods
sake
,
when
the
thing
moving
us
to
be
good
,
is
Gods
Commandement
,
and
the
end
whereat
we
aime
is
the
glorifying
and
pleasing
of
God
,
then
we
serve
God
in
truth
.
5.
God
is
Faithfull
.
1
Cor.
19.
18.
Rev.
19.
11.
First
,
in
himselfe
,
by
an
uncreated
faithfulnesse
.
Secondly
,
in
his
decrees
.
Esay
14.
24
,
27.
Thirdly
,
in
all
his
waies
and
workes
.
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
Commandements
are
the
rule
of
truth
and
faithfulnesse
to
us
,
Psal.
19.
9.
-
2
His
predictions
are
all
faithfully
accomplished
many
thousand
yeeres
after
,
as
Christs
incarnation
in
the
fulnesse
of
time
,
so
Gen.
49.
10.
-
3
His
menaces
are
most
faithfull
.
-
4
His
promises
,
Exod.
12.
41.
Heb.
10.
23.
There
is
a
difference
between
faithfulnesse
in
the
Creator
and
in
the
creature
.
-
1
This
is
the
ocean
and
full
fountaine
from
whence
all
faithfulnesse
and
truth
in
men
and
Angels
issue
.
-
2
This
is
the
rule
and
measure
of
that
,
and
the
neerer
it
comes
to
this
,
the
more
compleat
it
is
.
-
3
It
is
unchangeable
in
him
;
the
Angels
that
fell
were
faithfull
,
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
waies
,
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
faithfulnesse
.
Gods
faithfulnesse
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
faithfulnesse
of
God
,
and
this
by
holding
fast
all
the
faithfull
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
Gods
faithfulnesse
,
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
faithfull
:
-
1
To
God
,
-
2
To
men
for
Gods
sake
in
our
severall
places
,
in
friendship
as
David
and
Jonathan
.
Moses
and
Christ
were
faithfull
,
the
Apostle
saith
in
Stewards
it
is
required
that
they
be
found
faithfull
,
Cor.
4.
1.
Titus
2.
10.
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.
Faithfulnesse
is
required
and
commended
in
all
sorts
of
men
.
Reasons
.
The
welfare
and
prosperity
of
all
estates
dependeth
upon
mans
fidelity
and
faithfulnesse
,
it
will
be
impossible
for
any
good
to
be
done
amongst
men
if
each
in
his
person
and
place
be
not
faithfull
;
this
therefore
is
required
of
all
men
.
Faithfulnesse
is
that
vertue
by
which
a
man
is
carefull
to
performe
constantly
and
in
truth
all
those
duties
to
which
either
his
place
or
promise
,
CHAP.
XIII
.
GOd
is
Patient
,
Psalm
103.
8.
Job
2.
17.
Gods
patience
is
that
whereby
he
beares
the
reproach
of
sinners
and
defers
their
punishment
;
or
it
is
the
most
bountifull
will
of
God
[
*
](A47629-e81460-b)
*
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
beare
with
sinne
which
he
hateth
,
sparing
sinners
,
not
minding
their
destruction
,
but
that
he
might
bring
them
to
repentance
.
This
is
aggravated
1
In
that
sinne
is
an
insinite
injury
offered
to
him
,
therefore
in
the
Lords
Prayer
it
is
called
a
Trespas●e
.
2
He
is
is
infinitely
affected
[
*
](A47629-e81510-b)
*
God
is
sensible
of
the
wrong
offered
to
him
,
and
provoked
to
wrath
thereby
.
2
Pet.
3.
13.
he
not
onely
restraines
his
anger
,
but
gives
them
time
to
repent
.
with
this
;
hence
in
the
Scripture
he
is
said
to
be
grieved
with
our
sinnes
,
to
be
wearied
,
as
a
cart
full
of
sheaves
;
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
compasse
it
.
He
apprehends
at
the
same
time
what
he
hath
done
for
us
,
and
withall
our
unthankfulnesse
,
unkindnesse
,
and
yet
he
endured
Cain
,
S●ul
,
Judas
a
long
time
.
4
He
beholds
the
universality
of
sinne
,
all
men
injure
him
,
the
heathens
are
given
to
Idolatry
,
blasphemy
among
Christians
,
the
prophaner
sort
are
full
of
oathes
,
adulteries
,
the
better
negligent
,
lazy
,
cold
.
5
God
not
onely
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
yeeres
;
Forty
yeeres
long
was
I
grieved
with
this
generation
.
7
In
Christ
patience
was
visible
,
8
He
afflicts
lightly
and
mercifully
to
win
us
;
he
makes
thee
sicke
and
poore
,
to
see
if
it
will
make
thee
leave
thy
sinning
.
7
God
is
Long-suffering
,
It
is
that
whereby
he
expecteth
and
waiteth
a
long
time
for
repentance
;
or
it
is
the
most
bountifull
will
of
God
not
suffering
his
displeasure
suddenly
to
rise
against
his
creatures
offending
,
Long-suffering
is
a
dilation
of
revenge
though
we
be
provoked
.
God
endures
to
wonderment
,
above
measure
,
beyond
all
expectation
.
Reas.
1
That
men
might
not
despaire
,
1
Tim.
6.
16.
2
For
his
glory
.
3
From
his
love
▪
a
husband
will
forbeare
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
Gods
patience
to
us
,
treasuring
up
wrath
,
that
is
,
as
a
man
laies
up
something
every
day
till
at
last
he
get
a
great
summe
,
so
thou
addest
still
to
thy
damnation
;
God
will
so
much
more
severely
damne
thee
,
by
how
much
he
hath
dealt
more
kindly
with
thee
.
We
should
glorifie
God
for
sparing
us
so
long
,
and
waiting
for
our
repentance
;
It
reproves
them
that
hence
take
liberty
to
sinne
,
(
patience
abused
turns
into
fury
)
and
are
the
worse
for
Gods
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
,
As
by
faith
we
enjoy
God
,
and
by
love
we
enjoy
our
neighbour
,
so
by
patience
we
enjoy
our selves
,
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
our selves
,
suffer
losses
,
beare
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
goe
through
the
difficulties
which
clog
holy
duties
.
2
In
waiting
,
A
Christian
in
these
suffering
times
may
write
this
as
his
Motto
,
Sit
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
,
&
43.
14.
that
is
,
Israels
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.
Holinesse
in
the
generall
nature
of
it
is
the
morall
goodnesse
of
a
thing
.
Holinesse
in
man
is
that
vertue
whereby
he
giveth
and
yeeldeth
himselfe
to
God
,
in
doing
all
for
and
to
Him
,
in
regard
of
which
,
the
actions
he
doth
are
acceptable
to
God
.
Gods
holinesse
is
that
excellency
of
his
nature
,
by
which
he
gives
himselfe
(
as
I
may
say
)
unto
himselfe
,
doing
all
for
himselfe
,
and
in
all
,
and
by
all
,
and
above
all
,
aiming
at
his
owne
pleasure
and
glory
;
or
it
is
the
purity
of
his
nature
,
and
his
abhorring
of
evill
,
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
sweare
by
his
Holinesse
,
Psalm
89.
35.
Amos
4.
2.
that
is
,
by
himselfe
.
Holinesse
is
in
God
,
essentially
and
originally
,
1
Sam.
2.
2.
he
is
the
Authour
of
all
holinesse
;
all
the
holinesse
in
Saints
or
Angels
comes
from
God
,
and
is
a
quality
in
the
creature
.
He
is
holy
of
himselfe
,
men
and
Angels
are
sanctified
by
him
;
his
holinesse
is
a
substance
,
in
men
it
is
an
accident
.
The
essence
of
many
Angels
continues
,
though
their
holinesse
be
lost
;
most
men
never
had
holinesse
,
and
the
man
would
remaine
,
though
his
holinesse
were
lost
.
2
Holinesse
is
in
him
without
measure
,
in
the
highest
degree
,
mans
may
be
limited
,
it
is
in
him
immutable
and
infinite
like
himselfe
,
and
cannot
be
lessened
or
augmented
.
3
He
is
holy
formally
and
subjectively
,
holinesse
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
,
5
Exemplarly
,
Be
ye
holy
as
I
am
holy
,
so
Christ
bids
us
learn
of
him
for
he
was
meeke
and
humble
.
God
is
holy
in
Heaven
,
holy
in
earth
,
holy
in
hell
it selfe
,
holy
in
glorifying
Angels
,
holy
in
justifying
men
,
holy
in
punishing
divels
,
holy
in
his
Nature
,
Word
,
Workes
,
Glorious
in
holinesse
,
Exod.
15.
Reasons
of
Gods
holinesse
.
1
This
is
the
foundation
of
all
his
other
excellencies
;
for
if
he
were
not
thus
taken
up
with
himselfe
,
he
could
not
be
perfect
in
wisdome
,
power
,
justice
,
mercy
,
neither
could
he
carry
himselfe
to
the
creature
as
were
fit
,
if
he
did
not
first
carry
himselfe
to
himselfe
as
were
fit
.
If
a
King
doe
not
duly
regard
himselfe
in
his
royall
authority
,
2
Else
he
could
not
be
perfectly
happy
;
whatsoever
thing
lookes
to
somewhat
without
it selfe
,
to
make
it
be
well
and
contented
,
and
enjoy
it selfe
,
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
workes
,
Ephes.
1.
He
hath
predestinated
us
to
be
holy
,
this
is
the
end
of
all
his
graces
to
make
us
like
himselfe
;
3
In
his
Lawes
and
Commandements
,
Psalm
19.
His
Commandements
are
just
and
right
,
and
require
holinesse
of
heart
,
not
suffering
the
least
sinfull
motion
,
Thou
shalt
not
covet
.
Holinesse
is
the
beauty
of
all
Gods
Attributes
,
without
which
his
Wisdome
would
be
but
subtilty
,
This
distinguisheth
him
from
all
Heathen
gods
which
were
wicked
,
the
divine
nature
.
holinesse
distinguisheth
between
Angels
and
divels
,
Heaven
and
Hell
.
Amongst
the
Turkes
,
Jewes
,
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
onely
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
condemnes
the
Pope
,
[
*
](A47629-e82560-b)
*
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
holinesse
it selfe
;
the
high
Priest
was
to
be
holy
,
Numb
.
16.
7.
but
he
will
be
termed
most
holy
.
2
Hypocrites
,
civill
honest
men
,
and
prophane
men
,
who
scoffe
at
purity
and
holinesse
which
is
Gods
excellency
;
it
was
the
Devils
device
to
bring
that
slander
on
early
holinesse
,
A
young
Saint
,
an
old
Divell
.
Angelieus
juvenis
,
senibus
satanisat
in
anhis
.
Erasmus
(
in
his
pietas
puerilis
)
saith
,
that
proverbe
was
devised
by
the
devill
himselfe
;
it
is
contrary
to
that
of
Salomon
,
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
.
Holinesse
should
be
prized
and
admired
,
the
Seraphi●s
sing
one
to
another
Holy
,
holy
,
holy
,
Esay
6.
3.
They
choose
this
out
of
all
Gods
Attributes
to
praise
him
for
.
John
4.
24.
Zach.
14
20
,
21.
that
is
,
men
should
be
holy
in
those
ordinary
naturall
actions
of
eating
and
drinking
.
5
This
ministers
comfort
to
the
Saints
,
and
assures
them
that
they
shall
finde
favour
with
him
;
and
is
for
terrour
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
lo●thes
;
God
must
necessarily
hate
sinne
,
6
We
should
labour
after
holinesse
,
1.
to
goe
quite
out
of
our selves
,
and
all
creatures
,
and
goe
wholy
as
it
were
unto
God
,
making
him
the
ground
,
measure
and
end
of
all
our
actions
,
striving
above
all
things
to
know
him
,
esteeme
him
,
and
set
all
our
powers
upon
him
.
This
is
the
felicity
of
the
creature
,
9
God
is
kind
,
for
thousands
,
so
it
should
be
rendered
;
he
spake
of
Gods
mercy
in
the
sixth
verse
,
see
Ephes.
3.
7.
Titus
3.
4.
it
is
called
great
kindnesse
,
Neh.
9.
17.
Marvellous
kindnesse
,
Psalm
31.
21.
Mercifull
kindnesse
,
Psalm
119.
2.
Everlasting
kindnesse
,
Isa.
54.
8.
Excellent
loving
kindesse
,
Psalm
36.
7.
Multitude
of
loving
kindnesse
,
Isa.
63.
74.
We
should
shew
loving
kindnesse
unto
Christ
,
and
one
unto
another
,
2
Pet.
1.
3.
1
Cor.
13.
4.
Some
mention
two
other
vertues
1
Gods
jealousie
,
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
,
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
weaknesse
,
CHAP.
XIV
.
SO
much
be
spoken
concerning
Gods
will
,
[
*
](A47629-e83130-b)
*
Matth.
3
9.
Power
,
[
a
](A47629-e83160-b)
a
Psalm
135.
6.
&
115.
3.
power
is
when
God
causeth
those
things
to
exist
which
he
will
have
exist
.
Both
Gods
Absolute
and
Actuall
power
is
Active
[
b
](A47629-e83180-b)
b
Ephes.
3.
20.
onely
,
and
no
way
Passive
.
This
power
of
God
is
infinite
,
1
In
respect
of
the
Divine
essence
,
since
it
flowes
from
the
infinite
nature
of
God
;
for
it
is
a
most
certaine
rule
,
that
the
faculties
and
powers
of
the
Subject
flow
from
the
forme
and
agree
with
the
forme
.
Secondly
,
in
respect
of
the
object
[
*
](A47629-e83230-b)
*
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
workes
,
but
he
can
doe
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
farre
exercised
on
the
object
as
the
passive
power
of
the
object
extends
it selfe
,
but
infinite
perfection
imports
a
pure
act
.
Thirdly
,
in
respect
of
duration
,
which
is
perpetuall
as
his
essence
is
,
shall
●ny
matter
be
hard
for
the
Lord
?
The
Scripture
con●irmes
the
omnipotency
of
God
,
1
Affirmatively
,
Gen.
35.
11.
Deut.
10.
17.
Psalm
89.
13.
Gibbor
powerfull
,
2
Effectively
,
Matth.
3.
9.
&
19.
16.
Marke
14.
36.
Luke
18.
26.
Ephes.
3.
20.
Hitherto
belong
all
the
works
of
the
divine
power
and
supernaturall
miracles
.
3
Negatively
,
when
it
denies
any
thing
to
be
difficult
to
him
,
much
lesse
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
arme
,
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
powerfull
.
-
3
Whatsoever
good
thing
is
to
be
found
in
any
creature
,
Some
observe
that
this
is
expressed
seventy
times
in
Scripture
,
that
God
is
Almighty
.
He
is
the
onely
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
worke
by
weake
meanes
,
without
meanes
,
contrary
to
meanes
.
Gods
power
is
Essentiall
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
,
Abraham
,
Matth.
3.
9.
to
give
Christ
more
then
ten
legions
of
Angels
.
The
object
of
Divine
power
are
all
things
simply
and
in
their
owne
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
doe
,
because
he
can
not
will
them
,
nor
can
he
will
and
doe
contrary
things
,
God
can
doe
all
things
,
quae
●abent
rationem
fallibilitatis
,
quae
contradictionem
non
implicam
.
as
good
and
evill
,
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
sinne
,
lie
,
deny
,
change
or
destroy
himselfe
,
suffer
,
he
can
not
,
not
beget
his
Sonne
from
eternity
:
for
all
these
things
doe
ex
diametre
,
oppose
the
Divine
,
Immutable
,
Simple
,
most
true
and
perfect
essence
.
God
is
therefore
omnipotent
,
because
he
cannot
doe
these
things
which
argue
impotency
,
as
if
I
should
say
the
Sunne
is
full
of
light
,
it
cannot
be
darke
.
Yet
it
is
not
so
proper
a
speech
to
say
God
can
not
doe
these
things
,
as
to
say
,
these
are
acts
too
meane
,
base
,
and
worthlesse
to
be
effects
of
Divine
power
,
Haec
non
possunt
●ieri
,
rather
then
,
Deus
non
potest
facere
,
saith
Thomas
.
Gods
omnipotence
lies
in
this
,
[
*
](A47629-e83840-b)
*
Matth
3.
9.
that
he
is
able
to
doe
whatsoever
is
absolutely
,
simply
and
generally
possible
.
A
possible
things
is
that
,
the
doing
of
which
may
be
an
effect
of
Gods
wisdome
and
power
,
and
which
being
done
would
argue
power
and
perfection
;
and
impossible
that
which
can
not
be
an
effect
of
wisdome
and
power
,
but
if
it
should
be
done
would
argue
weakenesse
and
imperfection
in
God
.
2
In
respect
of
manner
,
Let
there
be
light
,
said
he
,
and
there
was
light
.
3
He
can
doe
all
things
of
himselfe
without
any
creatures
helpe
.
Gods
power
is
●●iled
Might
of
power
.
Eph●s
.
1.
19.
and
it
is
seen
in
his
workes
of
creation
,
making
all
things
of
nothing
,
therefore
that
followes
the
other
in
the
Creed
.
2
In
his
workes
of
providence
.
3
In
his
Word
,
Rom.
1.
16.
Gods
power
is
limited
and
restrained
.
-
1
By
his
nature
,
he
can
not
contradict
himselfe
.
-
2
Regulated
by
his
will
,
he
can
not
doe
evill
.
-
3
By
his
glory
,
he
can
not
lie
,
he
is
truth
it selfe
,
nor
be
tempted
of
evill
,
Jam
1.
13.
There
is
a
difference
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
potentia
and
p●t●stas
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
potestas
is
pr●perly
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
doe
something
,
as
some
great
King
may
have
power
to
overcome
his
enemies
over
which
he
hath
no
authority
.
A
lay-man
hath
power
to
give
Bread
and
Wine
,
but
he
hath
not
potestatem
a
calling
or
right
to
doe
it
.
It
serves
both
for
a
spur●e
to
doe
well
,
Pet.
5.
6.
Luke
12.
5.
It
reproves
the
wicked
which
care
not
for
Gods
power
,
but
provoke
the
Almighty
God
,
Matth.
10.
28.
and
so
contend
with
power
it selfe
,
none
shall
deliver
them
out
of
his
hand
,
1
Cor.
10.
22.
Num.
11.
21.
John
21.
32.
Remembring
not
that
he
hath
unlimited
power
.
The
Lords
Prayer
ends
thus
,
For
thine
is
the
power
.
This
ministers
comfort
to
those
which
have
God
on
their
side
,
Matth.
16.
18.
John
10.
28
,
29.
If
a
people
fall
from
him
he
is
able
to
graffe
them
in
againe
,
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
beare
patiently
all
afflictions
.
God
is
able
to
raise
them
up
againe
when
they
are
rotten
in
the
grave
at
the
generall
resurrection
,
Heb.
11.
19.
We
should
not
despise
a
weake
Christian
,
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
Gods
promises
,
as
Abraham
Rom.
4.
22.
it
is
prefixed
in
the
Creed
as
the
prop
of
our
beliefe
in
the
Articles
of
our
Christian
faith
.
That
Commandement
be
strong
in
Christ
and
in
his
power
,
includes
a
promise
,
that
he
will
give
us
his
power
,
if
we
seeke
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
doe
any
thing
,
we
must
returne
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
meere
pleasure
.
Oh
saith
God
to
Job
can
you
doe
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
before-mentioned
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
ministery
of
those
things
which
are
seen
and
heard
,
Cor.
13.
12.
Matth.
18.
10.
God
is
and
ever
shall
be
exceeding
Glorious
,
Exod.
15.
11.
Deut.
28.
58.
Glory
is
sometime
taken
for
outward
lustre
and
shining
,
one
glory
of
the
Sunne
;
sometimes
for
outward
decking
and
adorning
as
long
haire
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
signifie
some
of
Gods
Attributes
,
Ephes.
1.
12.
that
is
,
his
grace
and
good
will
,
by
shewing
forth
of
which
he
makes
himselfe
glorious
.
Sometimes
it
is
put
for
some
worke
of
God
which
is
great
and
marvellous
,
John
11.
40.
that
is
,
the
grace
and
powerfull
worke
of
God
in
raising
up
thy
brother
Lazarus
unto
life
againe
,
Exod.
25.
16.
&
40.
35.
that
is
,
some
extraordinary
splendor
,
as
R.
Moses
expounds
it
,
which
God
created
,
thereby
to
shew
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
lesse
.
Or
secondly
,
much
to
the
same
purpose
,
the
glory
of
God
may
be
taken
two
waies
:
1
For
the
inward
excellency
and
worth
whereby
he
deserves
to
be
esteemed
and
praised
.
2
For
the
actuall
acknowleding
of
it
,
for
glory
is
defined
a
cleare
and
manifest
knowledge
of
anothers
excelcellency
;
therefore
the
glory
of
God
is
two-fold
.
First
,
Internall
,
which
is
againe
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
Formall
,
is
his
owne
knowledge
,
love
,
and
delight
in
himselfe
;
for
this
is
infinitely
more
the
glory
of
God
,
that
he
is
knowne
and
beloved
of
himselfe
,
then
that
he
is
loved
and
praised
by
all
creatures
,
Men
or
Angels
,
bec●use
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
formall
,
most
fully
even
from
all
eternity
;
therefore
when
he
is
said
to
make
all
things
for
himselfe
or
his
glory
,
it
is
not
meant
of
this
inward
glory
,
as
if
he
could
have
more
of
that
.
Secondly
,
Externall
;
and
that
againe
1
By
way
of
object
,
viz.
when
he
made
the
Heavens
and
Earth
,
and
all
these
glorious
creatures
here
below
,
which
are
said
to
shew
forth
his
glory
,
Psalm
19.
that
is
,
objectively
,
they
are
the
effects
of
his
glorious
wisdom●
and
power
,
and
so
become
objects
of
mens
and
Angels
praises
of
him
;
and
as
the
glory
of
men
consists
in
outward
ornaments
,
so
Gods
glory
consists
in
having
such
creatures
,
men
and
Angels
to
be
his
followers
.
2
Formall
,
when
men
and
Angels
doe
know
,
love
,
and
obey
him
,
and
praise
him
to
all
eternity
.
The
Scriptures
every
where
extoll
the
Majesty
and
glory
of
God
.
1
Essentially
,
when
it
cals
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
wonderfull
workes
of
God
to
be
considered
by
us
,
Exod.
32.
18.
He
meanes
he
will
shew
him
so
much
of
his
glory
as
it
is
possible
for
a
creature
to
behold
and
live
,
we
can
not
behold
the
fulnesse
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
,
2
Ordinarily
in
his
word
and
workes
.
[
*
](A47629-e84870-b)
*
Exod.
9.
15.
Fearfull
in
praises
,
because
Gods
Majesty
is
so
excellent
,
that
even
with
trembling
we
are
to
praise
him
,
but
especially
because
he
workes
such
mira●ulous
deliverances
and
sheweth
his
terrible
power
.
The
Law
sets
forth
the
glory
of
his
justice
,
and
the
Gospell
that
of
his
mercy
,
2
Cor.
3.
8.
it
is
called
his
glorious
Gospel
,
Luke
2.
14.
All
his
workes
set
forth
his
glory
,
both
those
of
creation
and
preservation
or
providence
,
Psalm
19.
the
whole
creation
must
needs
shew
forth
his
glorious
power
and
wisdome
,
the
souud
is
said
to
goe
over
all
the
world
,
that
is
,
al●
creatures
must
needs
gather
,
that
if
the
Heavens
be
such
glorious
Heavens
,
the
Sunne
so
glorious
a
Sunne
,
how
much
more
must
that
God
be
a
glorious
God
who
is
the
authour
and
worker
of
them
.
God
is
glorious
in
all
his
workes
upon
the
hearts
of
believers
,
he
puts
a
glory
upon
them
,
so
that
in
this
sence
he
is
effectually
glorious
,
Ephes.
5.
a
glorious
Church
,
and
Psalm
43.
The
Kings
daughter
is
all
glorious
within
;
this
glory
is
grace
when
God
makes
one
holy
,
heavenly-minded
,
meeke
,
zealous
;
hereafter
we
shall
have
glorious
bodies
and
soules
.
God
made
all
things
for
his
glory
,
for
of
him
and
to
him
are
all
things
,
Rom.
11.
All
the
unreasonable
creatures
are
for
Gods
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
Sunne
and
Starres
are
for
him
as
well
as
creeping
things
;
these
creatures
are
for
a
twofold
use
.
1
To
give
him
habitation
and
to
be
meanes
of
his
corporeal
life
.
2
To
be
continuall
quickners
of
him
,
to
praise
Gods
glorious
power
and
wisdome
;
God
is
said
Acts
4.
not
to
leave
himselfe
without
witnesse
;
the
reasonable
creatures
are
made
chiefly
for
his
glory
,
because
they
know
and
love
him
.
That
God
is
Glorious
appeares
1
God
hath
made
many
of
his
creatures
glorious
,
Dan.
10.
8.
so
there
is
one
glory
of
the
Sunne
,
another
of
the
Moone
;
the
King
clad
with
gorgeous
attire
,
and
being
arrayed
with
the
Ensignes
of
his
Soveraignty
is
glorious
,
so
Salomon
.
2
This
glory
shall
continue
for
ever
because
God
hath
it
from
himselfe
,
and
derived
it
not
from
another
.
He
is
a
perfect
being
,
independent
,
all
things
are
under
him
;
the
inferiour
can
not
worke
without
the
superiour
.
There
is
a
double
glory
in
things
.
1
Inherent
in
themselves
,
2
From
without
,
given
by
others
;
so
there
is
a
kinde
of
glory
and
excellency
in
some
precious
stones
which
affect
a
man
with
a
kind
of
wondering
;
so
in
an
Angell
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
esteeme
,
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
shewd
to
us
,
is
not
our selves
,
but
the
name
of
God
,
even
his
glory
,
and
the
cleare
declaration
of
his
owne
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
himselfe
and
his
owne
name
;
for
neither
had
they
any
being
,
nor
could
they
have
any
before
,
and
therefore
could
not
be
any
moving
cause
to
their
owne
creation
,
therefore
neither
to
doe
any
other
thing
.
2
All
creatures
are
nothing
,
and
lesse
then
nothing
in
comparison
of
God
,
therefore
he
could
not
by
them
be
moved
to
worke
any
thing
,
but
doth
it
for
his
owne
names
sake
.
Things
meane
and
triflng
are
not
fit
to
be
the
highest
end
of
an
excellent
worke
.
God
is
most
high
and
glorious
,
and
all
creatures
are
lesse
then
nothing
before
him
,
therefore
himselfe
must
be
moved
by
himselfe
,
not
by
them
chiefly
to
doe
any
thing
for
them
.
For
as
God
hath
no
efficient
,
materiall
;
or
formall
cause
at
all
,
but
is
to
himselfe
instead
of
all
these
,
because
he
is
of
himselfe
,
so
neither
can
he
have
any
finall
cause
but
himselfe
.
For
if
he
have
any
other
end
then
himselfe
,
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
Jacobs
sake
,
as
often
Moses
presseth
him
in
his
prayers
.
The
answer
is
,
he
lookes
upon
them
still
in
subordination
to
his
owne
name
,
so
that
they
are
motives
but
in
reference
to
his
name
,
and
no
otherwise
.
He
glorifieth
himselfe
,
and
aimeth
at
his
own
glory
,
in
keeping
covenant
and
promise
with
them
.
Gods
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
Christs
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
meerely
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
.
Sol.
Christ
had
it
in
decree
and
predestination
,
and
that
was
not
Gods
essentiall
glory
,
which
is
a
property
,
for
he
requires
he
may
have
it
now
,
which
could
not
be
if
he
had
it
from
eternity
.
We
glorifie
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
Essentiall
,
infinite
,
everlasting
;
this
is
called
gloria
,
it
receives
neither
addition
nor
diminution
by
any
created
power
.
2
Accidentall
,
finite
,
temporary
,
called
glorificatio
;
this
ebs
or
flowes
,
shines
,
or
is
overshadowed
,
as
goodnesse
or
gracelesnesse
prevailes
in
the
world
.
It
serves
1
To
shew
the
vilenesse
and
basenesse
of
all
wicked
men
which
oppose
Gods
glory
,
2
We
should
labour
to
partake
of
Gods
Image
,
that
we
might
be
partakers
of
his
glory
;
we
must
earnestly
desire
that
Gods
glory
may
be
communicated
to
us
,
that
he
would
send
forth
his
Spirit
of
glory
to
rest
upon
us
,
by
which
meanes
we
shall
commend
our selves
to
God
,
Christ
,
the
Angels
and
Saints
,
and
our
owne
consciences
.
3
We
must
learne
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
,
In
the
mystery
of
the
Gospell
we
behold
as
in
a
glasse
the
glory
of
God
;
be
much
in
this
exercise
.
4
We
must
long
to
goe
out
of
this
world
to
behold
Gods
glory
[
*
](A47629-e85560-b)
*
It
is
said
of
Fulgentius
when
he
came
out
of
Affrica
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
goe
to
Heaven
when
he
dieth
,
but
we
must
desire
to
leave
this
life
to
goe
thither
.
5
This
should
comfort
us
1
Against
reproaches
and
contempt
in
the
world
;
2
Against
death
,
then
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
fountaine
of
glory
,
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
Gods
glory
,
as
1
The
lawfulnesse
of
giving
religious
honour
to
images
;
the
Popish
Doctors
have
wearied
themselves
and
wracked
their
braines
to
coine
distinctions
,
how
divine
worship
may
be
given
to
Images
,
but
the
second
Commandement
forbids
Image-worshipping
,
and
God
acknowledgeth
himselfe
a
jealous
God
,
and
saith
he
will
not
give
his
glory
to
another
.
2
Attributing
too
much
to
our
free-will
or
setting
up
our
merits
,
[
*
](A47629-e85730-b)
*
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
commeth
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
doe
all
for
his
glory
:
1.
Because
he
intended
it
.
2.
He
hath
joyned
our
happinesse
and
his
glory
together
.
3.
It
is
infinitely
more
worth
then
all
the
world
.
4.
It
is
his
condescending
,
that
he
will
take
this
for
glory
.
5.
He
will
have
glory
of
us
against
our
wils
.
6.
The
Creatures
glorifie
God
in
their
way
.
7.
How
much
glory
doe
we
give
to
things
of
an
inferiour
nature
?
8.
God
will
hereby
give
us
glory
.
We
should
doe
all
we
doe
for
him
and
to
him
,
[
*
](A47629-e85770-b)
*
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
Gods
glory
alwaies
in
every
thing
,
yet
we
should
virtually
.
of
God
as
the
motive
and
end
of
it
,
doth
want
so
much
of
goodnesse
as
it
wants
of
this
reference
.
Nothing
is
good
farther
then
it
hath
reference
to
God
the
chiefe
good
.
If
we
aime
onely
or
chiefly
and
be
moved
onely
or
chiefly
by
temporall
benefits
and
respects
of
this
kind
,
looking
to
our selves
,
our
deeds
are
hollow
and
seemingly
good
alone
,
not
reall
.
If
we
looke
to
our selves
alone
even
in
respect
of
eternall
benefits
,
and
not
above
our selves
to
him
and
to
his
name
,
that
also
is
but
hypocrisie
.
But
this
is
truth
to
make
our
ends
and
motives
the
same
with
Gods
,
and
to
have
an
eye
still
above
and
beyond
our selves
,
even
to
Gods
name
,
that
we
may
cause
it
to
appeare
to
him
and
our selves
and
others
,
that
we
know
and
confesse
his
great
name
.
Omnibus
operibus
nostris
coelestis
intentio
adjungi
debet
,
Aquinas
.
God
glorified
himselfe
,
John
12.
28.
Christ
glorified
him
,
his
whole
life
was
nothing
but
a
seeking
of
his
Fathers
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
doe
glorifie
God
in
their
kind
,
Psalm
145.
10.
&
148.
the
worme
is
not
exempted
,
therefore
that
man
(
saith
Chrysostome
)
which
doth
not
glorifie
God
,
is
baser
then
the
basest
worme
.
This
is
all
the
first
table
of
the
Decalogue
,
and
above
halfe
of
the
Lords
prayer
.
The
three
first
Petitions
concerne
Gods
glory
,
and
the
conclusion
likewise
hath
reference
to
it
.
We
should
glorifie
God
in
all
conditions
,
in
adversity
as
well
as
in
prosperity
,
Psalm
50.
15.
in
all
the
parts
of
our
bodies
in
our
hearts
,
Cor.
6.
ult.
Matth.
5.
16.
Let
us
often
thinke
of
the
personall
glory
and
excellency
which
the
Saints
shall
enjoy
when
they
come
to
Heaven
.
1
In
Body
.
2
In
Soule
.
The
bodies
of
the
Saints
in
Heaven
shall
be
1
Perfect
,
free
from
all
blemishes
and
every
way
fit
for
the
soules
use
.
2
Incorruptible
,
not
liable
to
sicknesse
,
weaknesse
,
[
*
](A47629-e85970-b)
*
1
Cor.
15.
42
,
43.
mortality
.
3
Spirituall
,
1
In
regard
of
state
and
condition
,
because
they
shall
be
upheld
by
the
Spirit
of
God
,
without
the
use
of
meat
,
drinke
,
and
sleepe
.
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
soule
.
4
Glorious
,
the
bodies
of
the
Saints
shall
then
shine
as
the
Sun
,
and
be
like
the
glorious
body
of
Christ
.
The
soule
shall
1.
be
totally
freed
from
all
Spirituall
evils
,
2
It
shall
perfectly
enjoy
all
Spirituall
good
▪
1
The
Image
of
God
shall
be
absolutely
perfect
in
every
one
of
the
glorified
Saints
,
Every
faculty
of
the
soule
shall
have
all
grace
that
faculty
is
capable
of
,
God
blessed
for
ever
,
the
onely
blessed
Potentate
▪
the
affections
of
love
and
joy
shall
have
their
full
content
,
the
memory
shall
represent
to
you
perpe●ually
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
blessednesse
it selfe
,
he
is
blessed
in
himselfe
,
and
to
be
blessed
by
us
.
Gods
Blessednesse
is
that
by
which
God
is
in
himselfe
,
and
of
himselfe
Al-sufficient
.
Or
thus
,
Gods
happinesse
is
that
Attribute
whereby
God
hath
all
fulnesse
of
delight
and
contentment
in
himselfe
,
and
needeth
nothing
out
of
himselfe
to
make
him
happy
.
The
Hebrews
call
blessed
Ashrei
in
the
abstract
,
and
in
the
plurall
number
,
Psal.
1.
1.
&
32.
1.
Because
no
man
(
saith
Zanchy
)
can
be
called
and
be
blessed
for
one
or
another
good
,
unlesse
he
abound
with
all
goods
.
Blessednesse
is
a
state
of
life
wherein
there
is
a
heape
[
*
](A47629-e86190-b)
*
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
appeares
(
saith
Zanchy
)
that
there
are
two
parts
of
blessednesse
,
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
wel
know
his
owne
blessednesse
.
So
that
he
is
truly
blessed
(
saith
Zanchy
)
which
of
himselfe
and
from
his
owne
nature
is
alwaies
free
from
all
evils
and
abounds
with
all
goods
,
God
is
blessed
essentially
,
primarily
,
originally
,
of
himselfe
such
,
and
not
by
the
helpe
of
any
other
thing
.
Reasons
.
1
He
that
is
the
fountaine
[
*
](A47629-e86290-b)
*
He
that
is
the
cause
of
all
welfare
to
other
things
,
and
makes
them
in
their
severall
kinds
happy
,
he
must
needs
be
therefore
most
happie
himselfe
.
God
is
the
au●●our
of
all
blessednesse
,
Psalm
132.
1
,
2.
of
all
blessednesse
to
others
,
how
can
he
be
but
infinitely
blessed
himselfe
.
He
makes
all
those
things
happy
to
whom
he
vouchsafeth
in
any
sort
to
communicate
himselfe
.
Wherefore
as
that
which
maketh
hot
and
light
,
that
is
more
hot
and
light
then
that
which
is
made
so
;
so
must
he
exceede
all
other
things
in
blessednesse
,
which
makes
all
those
persons
blessed
which
have
any
part
of
blisse
.
2
Either
he
hath
blessednesse
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
naturall
and
universall
inclination
can
not
be
wholly
in
vaine
,
as
it
should
be
if
there
were
no
blessednesse
to
satisfie
it
.
The
happinesse
of
every
thing
stands
in
the
perfect
enjoying
of
it selfe
,
when
it
hath
all
which
it
inclineth
to
have
,
and
inclineth
to
have
all
and
onely
that
which
it
hath
,
then
it
is
fully
satisfied
and
contented
,
and
full
contentment
is
felicity
.
Goodnesse
filleth
the
reasonable
appetite
of
mans
soule
,
therefore
must
he
needs
be
happy
whose
will
is
filled
with
good
,
for
then
he
enjoyes
himselfe
,
then
is
his
being
truely
comfortable
to
him
,
and
such
as
he
cannot
be
weary
of
.
Nothing
is
happy
in
enjoying
it selfe
and
of
it selfe
,
but
God
alone
;
all
other
things
doe
enjoy
themselves
by
helpe
and
benefit
of
some
other
things
besides
themselves
.
And
if
they
enjoy
themselves
by
helpe
,
favour
,
and
communication
of
a
perfect
,
lasting
,
constant
,
eternall
and
full
goodnesse
,
then
have
they
a
reall
,
solid
,
and
substantiall
happinesse
;
but
if
by
a
vaine
,
short
,
momentany
,
partiall
,
defective
goodnesse
,
then
have
they
but
a
shew
and
resemblance
of
happinesse
,
a
poore
,
weake
,
feeble
,
imperfect
,
nominall
happinesse
.
The
happinesse
of
a
man
consists
in
enjoying
himselfe
by
vertue
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
enjoyes
himselfe
in
and
by
it
;
and
enjoying
himselfe
by
it
,
he
doth
enjoy
it
,
these
are
inseparably
conjoyned
.
So
when
a
man
is
possessed
of
such
a
thing
as
doth
remove
from
him
all
that
may
be
discontentfull
and
hurtfull
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
Gods
happinesse
to
be
in
the
enjoyment
of
himselfe
;
he
doth
perfectly
enjoy
his
being
,
his
life
,
his
faculties
,
his
Attributes
,
his
vertues
.
I
say
himselfe
in
himselfe
and
of
himselfe
doth
perfectly
enjoy
himselfe
,
and
this
is
his
perfect
happinesse
.
He
liveth
a
most
perfect
life
,
abounds
with
all
perfect
vertues
,
sets
them
a
worke
himselfe
in
all
fulnesse
of
perfection
,
and
in
all
this
enjoyes
himselfe
with
unconceivable
satisfaction
.
Blessednesse
or
felicity
is
the
perfect
action
or
exercise
of
perfect
God
is
Happy
.
1
Formally
in
himselfe
,
which
implies
1.
that
there
is
no
evill
of
sinne
or
misery
in
him
,
neither
is
he
lesse
happy
because
men
offend
him
.
Secondly
,
that
he
abounds
with
all
positive
good
,
he
hath
infinitely
himselfe
and
after
a
transcendent
manner
the
good
of
all
creatures
;
this
is
implied
in
that
name
,
when
he
is
called
a
God
Al-sufficient
;
he
made
not
the
Angels
or
the
world
because
he
needed
them
.
3.
That
he
is
immutably
happy
because
he
is
essentially
so
.
Happinesse
is
a
stable
or
setled
condition
;
therefore
Saints
and
Angels
also
are
happy
but
dependently
,
they
have
it
from
God
.
Gods
happinesse
is
more
then
the
happinesse
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
alwaies
,
it
is
sometimes
in
habit
.
2
Those
Acts
by
which
Angels
are
happy
are
successive
,
they
have
one
act
of
understanding
,
3.
He
is
happy
effectively
,
he
makes
his
children
happy
,
Deut.
28.
3.
Happy
are
the
people
whose
God
is
the
Lord
.
He
can
blesse
the
conscience
with
peace
though
Hell
and
divels
rage
,
the
soule
with
grace
,
he
is
the
authour
of
all
blessednesse
,
all
the
blessednesse
in
Heaven
is
from
him
.
4.
He
is
objectively
blessed
,
God
the
onely
object
and
good
thing
,
which
if
a
man
have
,
he
must
needs
be
blessed
.
God
is
also
to
be
blessed
by
us
,
which
blessing
addes
nothing
to
his
blessednes
,
but
is
therefore
required
of
us
that
we
may
somewhat
enjoy
his
blessednesse
.
The
reasonable
creature
ought
to
blesse
God
,
that
is
,
to
observe
and
know
his
blessednes
,
and
for
to
doe
two
things
to
him
.
-
1
To
applaude
it
.
-
2
To
expresse
and
acknowledge
it
.
In
Scripture-phrase
to
blesse
signifieth
two
things
.
1
To
praise
a
person
for
those
things
which
are
praise-worthy
in
him
,
as
Gods
name
is
said
to
be
above
all
blessing
and
praise
,
Blesse
the
Lord
O
my
soule
,
and
all
that
is
within
me
blesse
his
holy
Name
.
2
To
wish
well
to
it
,
that
my
soule
may
blesse
thee
before
it
die
,
pronounce
and
wish
thee
blessed
.
We
cannot
pronounce
any
blessing
upon
God
,
Perfect
happinesse
is
not
to
be
had
here
,
1
We
have
little
mind
to
wish
well
to
God
,
2
We
should
stir
up
our selves
to
blesse
God
,
and
say
,
how
blessed
art
thou
,
and
blessed
by
thy
Name
.
We
should
set
our
minds
and
our
tongues
aworke
to
set
forth
to
our selves
and
others
his
exceeding
great
excellencies
.
When
we
see
and
know
excellent
abilities
in
any
man
,
we
cannot
but
be
oft
talking
with
our selves
and
others
of
his
great
worth
:
so
we
seeing
and
knowing
the
infinitenesse
of
God
must
be
often
telling
our selves
and
others
what
we
do
know
by
him
,
thereby
to
stirre
up
our selves
and
others
more
and
more
to
know
him
,
and
we
must
declare
before
the
Lord
his
goodnesse
,
and
his
loving
kindnesse
to
the
sonnes
of
men
.
3
We
must
learne
to
seeke
happinesse
where
it
is
,
even
in
God
,
and
in
his
favourable
vouchsafing
to
be
ours
,
and
to
give
himselfe
to
us
.
It
is
not
possible
for
the
creature
to
be
happy
and
enjoy
it selfe
,
unlesse
it
enjoy
the
best
and
greatest
good
,
whereof
it
is
capable
,
and
which
will
fully
satisfie
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
our selves
to
get
true
blessednesse
by
regaining
this
union
and
communion
with
God
the
fountaine
of
all
blisse
,
Psalm
1.
1.
Matth.
5.
3
,
to
12.
if
we
live
holily
we
may
looke
for
happinesse
.
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
looke
for
happinesse
onely
in
our
union
with
and
fruition
of
him
.
Austin
alledgeth
out
of
Varro
288
severall
opinions
of
Philosophers
concerning
felicity
.
Blessednesse
is
the
enjoying
of
the
Soveraigne
Good
,
now
what
that
is
,
we
must
judge
by
these
two
Characters
[
*
](A47629-e86690-b)
*
Bish.
Lake
.
,
it
must
be
1.
Optimum
the
best
,
otherwise
it
wil
not
sistere
appetitum
give
us
content
,
we
wil
be
ever
longing
.
2.
Maximum
the
most
compleat
,
otherwise
it
wil
not
implere
appetitum
,
we
shall
not
be
satisfied
therewith
;
God
is
Optimus
Maximus
.
Happinesse
it
the
summe
of
all
our
desires
,
and
the
ayme
of
all
our
endeavours
.
Perfect
Blessednesse
consisteth
in
the
immediate
[
a
](A47629-e86770-b)
a
Man
in
the
state
of
blessednesse
can
not
see
God
absolutely
as
he
is
in
himselfe
;
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
himselfe
so
farre
forth
as
a
creatu●e
is
able
to
know
him
▪
As
a
vessell
may
be
filled
with
the
water
of
the
Sea
,
but
it
can
not
containe
all
the
water
in
the
Sea
.
The
Apostle
saith
,
we
shall
know
God
even
as
he
also
is
knowne
.
But
as
is
not
a
note
of
equality
,
but
of
likenesse
.
As
God
knoweth
me
after
a
manner
agreeable
to
his
infinite
excellency
,
so
shall
I
know
God
according
to
my
capacity
.
fruition
of
the
chiefe
,
perfect
,
and
al-sufficient
good
,
even
God
himselfe
.
The
good
to
be
de●ired
simply
for
it selfe
is
God
onely
,
who
being
the
first
cause
of
all
things
,
the
first
,
essentiall
,
eternall
,
infinite
,
unchangeable
and
onely
good
,
must
needs
be
the
chiefe
good
,
and
therefore
the
last
end
intended
by
man
,
given
by
God
,
who
being
not
onely
desired
but
enjoyed
,
of
necessity
must
fully
satisfie
the
soule
that
it
can
goe
no
further
,
not
onely
because
the
subject
is
infinite
,
and
so
the
mind
can
desire
to
know
no
more
,
but
also
because
fulnesse
of
all
good
that
can
be
wished
is
to
be
found
in
God
.
Therefore
our
happinesse
is
compleat
and
perfect
when
we
enjoy
God
as
an
object
wherein
the
powers
of
the
soule
are
satisfied
with
everlasting
delight
.
This
may
suffice
to
have
spoken
concerning
Gods
Essence
and
Attributes
,
by
which
it
appeares
,
that
God
is
farre
different
both
from
all
faigned
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
[
*
](A47629-e86830-b)
*
The
Word
●ssence
or
Trinity
are
not
found
in
Scripture
,
but
Essence
is
duely
derived
thence
;
for
seeing
God
saith
that
he
is
,
Essence
is
fitly
ascribed
to
him
.
Trinity
hath
a
sufficient
ground
,
there
are
three
that
beare
witnesse
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
similies
which
the
Schoolmen
and
other
Divines
bring
drawn
from
the
creature
,
are
unequall
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
daies
before
the
Sunne
,
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
Sunne
of
righteousnesse
,
Mal.
4.
2.
in
whom
all
the
fulnesse
of
the
Godhead
dwelleth
bodily
,
Again
,
it
is
the
same
thing
that
the
mind
thinketh
,
and
the
word
signifieth
,
and
the
voyce
uttereth
:
so
is
the
Father
as
the
mind
conceiving
,
the
Sonne
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
mysterie
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
intend
,
said
the
child
,
The
mystery
of
the
Trinity
is
necessary
to
be
known
and
believed
of
all
that
shal
be
saved
;
it
was
not
so
plainly
revealed
to
the
Jewes
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
signifie
the
number
of
any
three
things
,
[
*
](A47629-e86980-b)
*
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
waies
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
personall
properties
,
as
the
Father
is
of
none
,
the
Sonne
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
workes
which
concerne
the
creature
,
belong
to
one
person
as
wel
as
the
other
,
as
to
create
,
govern
;
but
opera
ad
intra
sunt
divisa
,
the
personall
properties
or
internall
workes
are
distinguished
,
as
the
Father
begets
,
the
Sonne
is
begotten
of
the
Father
,
and
the
holy
Ghost
proceeds
from
the
Father
and
the
Sonne
.
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
Sonne
,
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
Sonne
,
nor
the
Sonne
without
the
Father
,
so
that
there
is
the
same
numericall
Essence
.
The
Father
in
some
sence
is
said
to
be
the
onely
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
faigned
Gods
,
to
every
thing
which
is
not
of
this
Divine
nature
;
so
when
it
is
said
,
None
knoweth
the
Father
but
the
Sonne
,
and
the
Sonne
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
[
*
](A47629-e87180-b)
*
Matth.
28.
19.
John
5.
26
,
27.
The
Father
is
the
fountaine
and
originall
of
all
the
Deity
,
and
the
cause
of
the
Sonne
,
which
the
very
wo●d
Father
signifieth
;
therefore
he
is
said
to
be
unbegotten
;
and
hence
the
name
God
is
often
pecul●arly
and
by
an
excellency
given
to
the
Father
in
Scripture
.
.
The
Father
in
the
Sonne
by
the
holy
Ghost
made
the
world
,
not
as
if
there
were
so
many
partiall
causes
,
much
lesse
as
if
God
the
Father
were
the
Principall
and
these
Instrumentall
,
but
onely
meere
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
speciall
or
personall
property
,
or
else
it
is
the
God-head
restrained
with
his
personall
property
.
Or
it
is
a
different
manner
of
subsisting
in
the
Godhead
,
as
the
nature
of
man
doth
diversly
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
it selfe
,
and
not
as
one
thing
from
another
;
one
person
is
distinguisht
from
another
by
its
personall
property
,
and
by
its
manner
of
working
.
The
personall
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
Sonne
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
Sonne
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
Sonne
joyntly
;
in
regard
of
which
he
is
called
the
Spirit
of
the
Father
,
and
the
Spirit
of
the
Sonne
both
,
Gal.
4.
6.
The
Father
onely
begetteth
,
the
Sonne
onely
is
begotten
,
and
the
holy
Ghost
onely
proceedeth
;
both
procession
and
generation
are
ineffable
.
In
the
manner
of
working
they
differ
,
for
the
Father
worketh
of
himselfe
,
by
the
Sonne
,
and
through
the
holy
Ghost
;
the
Sonne
worketh
from
the
Father
by
the
Holy
Ghost
;
the
holy
Ghost
worketh
from
the
Father
and
the
Sonne
by
himselfe
.
There
is
so
one
God
,
as
that
there
are
three
persons
or
divers
manners
of
being
in
that
one
Godhead
,
the
Father
,
Sonne
,
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
it selfe
.
A
person
is
one
entire
,
[
*
](A47629-e87310-b)
*
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
continuall
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
,
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
soule
which
is
a
part
of
man
,
is
not
a
person
.
That
there
are
three
persons
in
the
Deity
,
viz.
Father
,
Sonne
,
and
holy
Ghost
,
is
manifest
by
expresse
testimonies
of
Scripture
,
Genes.
1.
1.
Gods
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.
This
is
my
beloved
Sonne
;
the
Sonne
is
baptized
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.
Adde
to
this
the
History
of
Christs
transfiguration
,
described
Matth.
17.
5.
Marke
9.
7.
Luke
9.
35.
In
which
likewise
the
voice
of
the
Father
was
heard
from
Heaven
,
This
is
my
beloved
Sonne
,
the
Sonne
is
transfigured
,
the
Holy
Ghost
manifests
himselfe
in
a
bright
cloud
.
Matth.
28.
19.
The
Apostles
are
commanded
to
baptize
in
the
Name
of
Father
,
Sonne
,
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
beare
record
in
Heaven
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
.
The
Arrians
wiped
this
place
out
of
many
bookes
.
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
.
ch.
1.
p.
6.
Socinus
cals
him
Deum
tripersonatum
,
Paulus
Samosetanus
,
more
fitly
.
Semisathanas
,
held
Christ
was
but
a
meere
man
.
Matth.
6.
6.
ridiculum
humanae
curiositatis
inventum
.
Infaustus
Socinus
omnium
haereticorum
audacissimus
,
saith
Rivet
.
See
Cheynels
rise
of
Socinianisme
,
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
,
Grace
to
you
,
and
peace
from
God
our
Father
,
Philem.
v.
3.
That
Christ
is
God
,
is
proved
1
By
cleare
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
righteousnesse
,
Jerem.
23.
6.
and
the
mighty
God
,
Esay
9.
6.
Paul
saith
Rom
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
Godlinesse
,
God
manifested
in
the
flesh
;
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
extreame
impiety
,
had
he
not
been
God
.
2
By
evident
reasons
drawn
from
the
Scripture
.
He
hath
the
Name
,
Titles
,
Workes
,
essentiall
Attributes
and
worship
of
God
ascribed
unto
him
in
Scripture
.
1
Divine
Names
and
Titles
are
given
to
Christ
;
He
is
the
onely
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
brightnesse
of
his
glory
,
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
,
John
20.
28.
My
Lord
,
Jude
4.
the
onely
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
meere
man
whatsoever
,
God
therefore
who
wil
not
have
his
glory
given
to
another
,
would
never
have
given
these
Titles
to
another
,
if
he
were
not
God
.
2
The
workes
of
God
,
even
the
principall
and
most
eminent
of
all
,
1.
The
worke
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
worke
of
preservation
and
government
is
attributed
to
him
also
,
3
The
working
of
Divine
miracles
,
raising
up
the
dead
by
his
own
power
is
given
to
him
,
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
sinnes
,
3
The
principall
and
incommunicable
attributes
of
God
are
given
to
him
.
1
Omniscience
,
John
2.
24
,
25.
He
knew
all
men
,
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
Unchangeablenesse
,
Heb.
1.
11
,
13.
&
13.
8.
He
that
is
Omniscient
,
La●●ly
,
worship
due
to
God
is
ascribed
to
him
,
Heb.
1.
6.
Let
all
the
Angels
of
God
worship
him
,
Matth.
28.
19.
Acts
8.
16.
and
sweare
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
Sonne
,
so
it
is
from
the
Father
.
The
Sonne
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
himselfe
to
[
*
](A47629-e88700-b)
*
Juvenis
iste
,
quamvis
in
Jesu
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
spake
;
now
he
called
Christ
good
in
no
other
sence
then
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
onely
true
God
.
Sol.
Some
referre
both
these
to
God
himselfe
and
Christ
,
but
others
give
a
generall
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
shew
him
to
be
God
,
because
it
is
life
eternall
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
workes
ad
extr●i
.
Ob.
John
14.
28.
My
Father
is
greater
then
I.
Sol.
As
he
was
man
onely
or
mediator
,
the
Father
was
greater
then
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
[
*
](A47629-e88910-b)
*
Arrius
stumbleth
at
the
Greeke
Text
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lord
created
me
,
and
on
that
corrupt
Translation
grounded
his
heresie
,
That
Christ
was
a
creature
.
objected
this
place
.
Sol.
This
place
much
puzled
the
Fathers
for
want
of
skill
in
the
originall
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
first-borne
of
every
creature
,
therefore
he
is
a
creature
.
Sol.
It
is
a
figurative
speech
,
Christ
had
the
preheminence
over
the
creatures
,
was
Lord
over
them
as
the
first-borne
.
An
Arrian
executed
at
Norwich
for
blasphemy
against
Christ
,
in
the
daies
of
Q.
Elizabeth
,
being
moved
to
repent
that
Christ
might
pardon
him
,
replied
to
this
effect
:
and
is
that
God
of
yours
so
mercifull
indeed
as
to
pardon
so
readily
those
that
blaspheme
him
?
then
I
renounce
and
defie
him
.
The
Socinians
deny
Christ
to
be
God
,
and
oppose
his
merits
and
satisfaction
unto
God
for
our
sinnes
,
they
hold
Christ
is
God
salvo
meliori
judicio
or
prout
mihi
videtur
,
Many
Heretickes
denyed
the
Godhead
of
Christ
,
as
Ebion
,
Cerintbus
,
Arrius
,
the
Jewes
also
and
Mahometans
,
some
denying
him
to
be
God
,
others
saying
that
he
was
not
absolutely
God
,
but
inferiour
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
natu●e
,
he
is
equall
and
coessentiall
with
his
Father
,
there
is
one
Godhead
common
to
all
the
three
persons
,
He
was
in
the
the
forme
of
God
and
thought
it
no
robbery
to
be
equall
with
God
.
Lo●anequality
to
God
the
Father
ascribed
to
him
,
he
is
not
God
in
any
secondery
or
inferiour
manner
,
but
is
in
the
very
forme
of
God
equall
to
him
,
the
Godhead
of
all
the
three
Persons
being
one
and
the
same
.
To
beate
down
Arrius
his
here●●e
the
first
Councell
of
Nice
was
called
,
the
Nicene
Creed
made
.
The
difference
between
the
Councell
of
Nice
and
Arrius
was
but
in
a
Letter
whether
Christ
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1.
like
in
essence
;
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
coessentiall
to
the
Father
.
The
Arrian
hereticke
presseth
Austin
to
shew
where
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
read
in
Scripture
.
Austin
asketh
what
is
Homoousion
Consubstantiall
,
but
I
and
my
Father
are
one
.
See
of
Arrius
his
heresie
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
Omniscien●e
,
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
workes
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
,
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
baptized
in
his
Name
as
well
as
in
the
Name
of
the
Father
and
Sonne
,
In
the
first
Constantinopolitane
Councell
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
numericall
essence
is
common
to
the
three
,
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
remaine
distinctly
in
the
same
heate
,
this
is
a
distinction
not
of
degree
,
state
,
or
dignity
(
since
all
the
Persons
are
equall
)
but
in
other
respects
,
and
it
is
either
Internall
or
Externall
.
Internall
is
threefold
.
1
In
order
,
the
Father
is
the
first
person
from
himselfe
,
not
from
another
both
in
respect
of
his
Essence
and
person
.
The
Sonne
is
the
second
Person
,
from
his
Father
in
respect
of
his
Person
and
filiation
,
existing
by
eternall
generation
,
after
an
ineffable
manner
(
and
is
so
called
God
of
God
)
by
reason
of
his
Essence
he
is
God
himselfe
.
The
holy
Ghost
is
the
third
Person
,
proceeding
or
flowing
coeternally
from
the
Father
and
the
Sonne
in
respect
of
his
person
,
by
reason
of
his
Essence
God
of
himselfe
with
the
Father
and
Sonne
.
2
In
the
personall
property
unchangeable
and
incommunicable
,
which
is
called
personality
,
and
it
is
1
Of
the
Father
,
2
Of
the
Sonne
,
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
.
2
He
that
begets
communicates
to
him
that
is
begotten
,
In
respect
of
this
generation
,
the
Sonne
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
internall
and
conceived
(
that
is
,
the
Divine
understanding
reflected
upon
it selfe
from
eternity
,
or
Gods
knowledge
of
himselfe
)
so
also
he
is
the
inward
wisdome
of
God
,
Prov.
8.
because
God
knowes
himselfe
as
the
first
and
most
worthy
object
of
contemplation
;
and
externall
or
uttered
,
which
hath
revealed
the
councels
of
God
to
men
,
especially
the
elect
;
that
we
may
know
the
Father
by
the
Sonne
as
it
were
by
an
Image
,
John
1.
18.
so
also
he
is
the
externall
wisdome
,
instructing
us
us
concerning
the
will
and
wisdome
of
the
Father
to
salvation
,
1
Cor.
1.
21.
and
v.
30.
3
The
Property
of
the
Sonne
in
respect
of
the
Holy
Ghost
is
to
send
him
out
,
I●hn
15
▪
26.
Hence
arose
the
Schisme
between
the
Westerne
and
the
Easterne
Churches
,
they
affirming
the
procession
from
the
Father
and
the
Sonne
,
these
from
the
Father
alone
.
To
deny
the
procession
of
the
holy
Ghost
from
the
Sonne
,
is
a
grievous
errour
in
Divinity
,
and
would
have
grated
the
foundation
,
if
the
Greeke
Church
had
so
denied
the
procession
of
the
Holy
Ghost
from
the
Sonne
,
as
that
they
they
had
made
an
inequality
between
the
Persons
.
But
since
their
forme
of
speech
is
,
that
the
Holy
Ghost
proceedeth
from
the
Father
by
the
Sonne
,
and
is
the
Spirit
of
the
Sonne
,
without
making
any
difference
in
the
consubstantiality
of
the
Persons
,
it
is
a
true
though
an
erroneous
Church
in
this
particular
;
divers
learned
men
thinke
that
à
Filio
&
per
Filium
in
the
sense
of
the
Greeke
Church
,
was
but
a
question
in
modo
loquendi
in
manner
of
speech
,
and
not
fundamentall
.
3
The
personall
propriety
of
the
holy
Ghost
is
called
procession
or
emanation
,
John
15.
26.
neither
hath
the
word
defined
,
nor
the
Church
known
a
formall
difference
between
this
procession
and
generation
.
The
third
internall
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
internall
workes
and
different
,
and
incommunicably
proper
to
every
person
.
There
follows
an
externall
distinction
in
respect
of
effects
and
operations
which
the
persons
exercise
about
externall
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
workes
.
As
the
manner
is
of
existing
,
so
of
working
in
the
persons
.
The
Father
is
the
originall
and
principle
of
action
,
works
from
himselfe
by
the
Sonne
,
To
the
Sonne
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
Sonne
,
Job
26.
13.
1
Cor.
12.
11.
The
effects
or
workes
which
are
distinctly
given
to
the
Persons
,
are
,
Creation
ascribed
to
the
Father
,
Redemption
to
the
Sonne
,
Sanctification
to
the
holy
Ghost
;
all
which
things
are
done
by
the
Persons
equally
and
inseparably
in
respect
of
the
effect
it selfe
,
but
distinctly
in
respect
of
the
manner
of
working
.
The
equality
of
the
Persons
may
be
proved
1.
by
the
worke
of
Creation
,
joyntly
,
Psalm
33.
6.
severally
;
for
the
Father
,
those
places
prove
it
,
1
Cor.
8.
6.
Heb.
1.
2.
the
Sonne
,
John
1.
3
,
10.
Col.
1.
16.
the
holy
Ghost
,
Job
.
33.
4.
2
By
the
worke
of
Redemption
,
the
Father
sends
and
gives
the
Son
,
the
Son
is
sent
and
given
by
him
,
the
holy
Ghost
perfects
the
worke
of
conception
and
incarnation
,
Luke
1.
35.
3
By
the
worke
of
Sanctification
,
the
Father
sanctifieth
,
John
17.
17.
Jude
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
Sonne
Acts
7.
59.
Heb.
1.
6.
the
holy
Ghost
Acts
28.
25
,
26.
Rom.
9.
1.
This
is
a
wonderfull
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
Sonne
;
and
he
receives
not
the
Holy
Ghost
who
knowes
him
not
John
14.
17.
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
soule
and
body
common
to
them
all
,
and
entirely
possessed
of
every
one
;
we
were
baptized
in
the
Name
of
Father
,
Sonne
,
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
Booke
.
A
Treatise
of
Divinitie
.
The
third
Booke
.
CHAP.
I.
Of
Gods
Workes
.
HAving
spoken
of
the
Scripture
,
and
God
;
the
Workes
of
God
in
the
next
place
are
to
bee
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
himselfe
to
his
Creatures
,
are
three
;
Decree
,
Creation
,
Providence
;
not
three
individually
;
for
so
they
are
innumerable
,
but
in
the
species
and
kindes
of
things
.
The
Workes
of
God
,
are
,
-
1.
Before
time
or
eternall
,
his
Decree
.
-
2.
In
time
.
-
1.
Past
,
Creation
of
all
things
.
-
2.
Present
,
Gubernation
,
and
Suste●tation
,
Government
and
Preservation
.
Or
thus
,
Gods
Workes
are
,
1.
Internall
,
which
are
in
the
very
will
of
God
from
eternity
,
and
they
are
called
the
Decrees
of
God
,
by
which
God
determined
from
eternitie
,
what
he
would
doe
in
time
:
We
follow
the
received
Phrase
of
Divines
,
when
we
call
the
Decrees
,
the
works
of
God
,
and
speake
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.
Externall
;
Creation
,
and
Providence
.
1.
Of
Gods
Decree
.
Decree
is
a
speech
taken
from
the
affaires
of
men
,
Decretum
in
the
Latine
is
indifferent
;
Gods
Absolute
Decree
[
a
](A47629-e90760-b)
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
Counsell
of
his
owne
Will
,
hath
determined
with
himselfe
what
he
will
doe
;
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
,
Gods
Decree
is
an
eternall
and
infinite
act
of
the
Divine
Essence
,
by
which
he
doth
determine
to
doe
,
or
not
to
doe
,
whatsoever
is
,
or
shall
be
done
,
from
the
beginning
to
all
eternity
that
good
is
;
and
to
permit
or
suffer
whatsoever
evill
is
done
,
or
shall
be
.
Gods
Decree
is
called
Counsell
[
b
](A47629-e90830-b)
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
Counsell
of
his
Will
;
because
his
Will
doth
determine
all
things
agreeably
to
that
Counsell
.
It
is
an
eternall
determining
of
all
things
which
have
been
,
are
,
or
shall
be
,
so
as
himselfe
saw
fittest
to
have
them
,
upon
best
reasons
knowne
to
him
,
though
not
to
us
.
The
Decree
of
God
extends
to
all
things
good
and
bad
;
and
the
rule
of
it
his
owne
wisedome
,
and
good
pleasure
guided
by
his
wisedome
,
the
end
is
for
his
glory
;
that
is
,
the
manifestation
of
his
excellencies
.
His
mercy
moved
him
to
decree
,
his
wisedome
orders
the
Decree
,
his
power
perfects
it
,
and
brings
it
to
passe
.
The
Properties
of
Gods
Decree
.
1.
It
is
compleat
,
that
is
,
it
comprehends
the
determination
of
everie
thing
,
whatsoever
the
Creature
it selfe
workes
,
or
God
concerning
it
,
that
was
decreed
from
eternity
so
to
be
,
Matth.
10.
29.
it
reacheth
to
greater
matters
;
the
Incarnation
and
comming
of
Christ
,
Psalme
40.
6
,
7
,
8.
Compared
with
Heb.
10.
5
,
6
,
7.
the
Kindome
of
Christ
,
Psal.
2.
2.
to
lesse
matters
,
in
things
which
befall
the
Church
,
as
the
ordering
of
things
in
Egypt
,
when
the
Israelites
were
in
Captivity
.
Nothing
comes
to
passe
but
what
God
hath
decreed
shall
come
to
passe
;
and
nothing
com●s
to
passe
otherwise
then
as
hee
hath
decreed
it
shall
come
to
passe
,
we
doe
not
onely
subject
res
ipsas
,
but
modos
rerum
to
the
Will
and
Decree
of
God
.
Neither
hath
God
decreed
onely
good
things
,
[
*
](A47629-e90970-b)
*
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
sinfull
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
himselfe
:
●v●nso
,
O
Father
,
saith
Christ
,
because
it
pleaseth
thee
.
5.
Certaine
,
firme
,
2
Tim.
2.
19.
infallible
,
unchangeable
,
Matth.
18.
14.
6.
Eternall
,
Acts
15.
18.
It
was
one
of
Vorstius
prodigious
Doctrines
,
to
maintaine
,
that
Gods
Decrees
are
not
eternall
;
then
he
would
be
changeable
.
7.
Absolute
;
not
so
as
to
exclude
meanes
,
but
Causes
,
Merits
,
and
Conditions
.
The
Decree
is
two-fold
.
1.
Common
and
Generall
,
which
concernes
all
Creatures
,
the
Decree
of
Creation
,
and
Government
,
or
Providence
.
2.
Speciall
,
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
two-fold
.
1.
Common
;
the
execution
of
the
Decree
of
Creation
,
which
is
Creation
:
and
of
Government
,
called
Providence
.
2.
Speciall
:
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
workes
of
God
.
2.
the
execution
of
the
Decree
of
Reprobation
,
partly
in
evill
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
speciall
Decree
,
first
,
called
Predestination
,
and
speake
briefely
concerning
the
two
parts
of
it
;
Election
and
Reprobation
,
and
then
proceed
to
treat
likewise
of
Creation
and
Providence
.
Of
Predestination
.
To
Predestinate
[
*
](A47629-e91270-b)
*
To
Predestinate
,
signifieth
to
Decree
,
Appoint
,
and
Define
a
thing
before
it
come
to
passe
:
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
meanes
as
counsell
shall
prompt
us
with
.
It
differs
from
Election
;
Election
,
is
in
the
Will
;
Predestination
,
in
the
understanding
,
Acts
4.
28.
Election
is
onely
of
the
end
,
this
is
of
the
meanes
also
.
By
Divines
,
Predestination
is
used
to
signifie
the
Decree
of
God
concerning
the
eternall
and
Supernaturall
estate
of
Angels
and
men
,
or
of
men
elect
and
reprobate
:
although
predestination
concerne
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
Latines
,
Destinare
,
is
used
of
punishment
as
well
as
reward
;
and
ancient
Devines
make
a
Predestination
to
punishment
,
as
well
as
to
glory
.
Predestination
is
the
Sentence
,
Or
thus
;
Predestination
is
the
secret
and
immutable
purpose
of
God
,
whereby
he
hath
decreed
from
all
eternitie
,
to
call
those
whom
he
hath
loved
in
his
Sonne
Christ
,
and
through
faith
and
good
workes
,
to
make
them
vessells
of
eternall
glory
.
Or
thus
Predestination
is
the
[
*
](A47629-e91400-b)
*
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
choise
of
some
,
and
rejected
others
,
according
to
the
pleasure
of
his
owne
will
.
The
Lord
hath
not
onely
decreed
in
generall
,
that
hee
will
save
some
which
believe
,
and
condemne
those
which
continue
in
infidelity
:
but
he
hath
determined
whom
,
and
how
many
he
will
bring
to
holinesse
,
and
life
eternall
,
for
the
praise
of
his
Grace
,
and
how
many
he
will
leave
to
themselves
,
and
punish
for
sinne
,
for
the
praise
of
his
Justice
.
The
ancient
Fathers
call
that
Verse
,
Rom.
8.
30.
The
golden
chaine
of
our
salvation
.
The
parts
of
Predestination
are
two
;
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
,
The
word
Election
signifieth
,
1.
The
chusing
or
taking
of
one
into
some
office
,
1
Sam.
10.
24.
Luke
6.
13.
and
17.
12.
either
in
the
Common-weale
,
Psalme
78.
70.
or
Church
,
John
6.
70.
2.
The
making
choise
of
a
Nation
to
bee
Gods
peculiar
people
,
upon
whom
(
passing
by
others
)
hee
will
bestow
his
Lawes
,
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
Gods
eternall
Decree
,
or
the
separation
of
certaine
men
in
time
by
effectuall
vocation
,
Luke
18.
7.
Col.
3.
12.
Apoc.
17.
14.
5.
It
notes
the
eternall
decree
of
God
separating
some
men
to
holinesse
and
glory
,
for
the
praise
of
his
rich
grace
,
Ephes.
1.
4.
11.
Election
is
the
decree
of
Gods
good
pleasure
,
Or
,
it
is
an
action
[
*
](A47629-e91680-b)
*
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
meere
good
will
and
pleasure
to
eternall
life
,
which
is
to
be
had
by
faith
in
Christ
,
for
the
manifestation
of
his
grace
and
mercy
.
1.
The
Generall
nature
of
it
,
it
is
an
action
of
Gods
ordaining
.
2.
The
impulsive
Cause
,
of
his
meere
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
onely
Gods
will
,
[
*
](A47629-e91730-b)
*
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
hee
will
have
mercy
.
Gods
meere
free-will
makes
us
differ
in
naturalls
;
thou
art
a
man
,
and
not
a
Toad
;
how
much
rather
must
it
make
us
differ
in
supernaturalls
?
To
flie
to
a
scientia
media
,
or
a
congrua
motio
divina
,
or
to
the
preparation
and
use
of
Free-will
,
is
to
wander
,
and
to
say
any
thing
in
man
makes
a
difference
.
3.
The
object
of
Election
,
[
*
](A47629-e91820-b)
*
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
,
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
sheweth
mercy
,
and
wee
are
called
vessells
of
mercy
;
mercy
presupposeth
misery
.
2.
We
are
elected
in
Christ
as
our
head
;
and
he
is
a
Mediatour
and
Saviour
which
presupposeth
sinne
;
he
came
to
save
sinners
,
Matth.
20.
16.
the
meanes
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
meanes
which
tend
to
that
end
;
or
man
absolutely
,
in
respect
of
the
supreame
or
last
end
,
or
in
respect
of
this
,
or
that
subordinate
end
.
4.
The
end
[
*
](A47629-e91970-b)
*
Finis
electionis
est
patefactio
divinae
misericordiae
in
gratuita
quorundam
peccatorum
salute
.
Wendelinus
.
Ephes.
1.
4.
2
Tim.
1.
7.
&
2.
19.
of
Election
is
two-fold
:
1.
neare
and
immediate
eternall
life
.
2.
farther
off
and
ultimate
,
the
glory
of
his
name
,
Ephes.
1.
3
,
4
,
5
,
6.
5.
The
meanes
to
bring
about
these
ends
,
Christs
merits
,
apprehended
by
faith
.
Consider
also
the
adjuncts
of
this
Decree
,
the
eternity
,
immutability
,
and
certainty
of
it
.
There
is
a
certaine
and
determinate
number
of
the
Elect
,
which
cannot
be
diminished
,
or
augmented
.
Christ
prayed
to
his
Father
that
the
Faith
[
*
](A47629-e92030-b)
*
Se●el
electus
semper
dilectus
.
of
his
Elect
might
not
faile
,
Joh.
17.
16.
20.
It
is
impossible
they
should
be
deceived
,
Mat.
24.
24.
The
Papists
thinke
that
the
certaintie
of
immutable
election
begetts
in
a
man
a
certaine
carnall
securitie
,
totus
a
toto
,
in
totum
,
not
the
whole
man
with
full
con-sent
,
from
all
grace
for
altogether
to
the
end
.
and
prophannesse
:
but
Peter
thinks
farre
otherwise
,
2
Pet.
1.
10.
God
was
not
moved
by
any
thing
outwardly
to
choose
us
to
eternall
life
,
but
it
was
onely
the
meere
will
of
God
.
Some
of
the
Papists
say
,
God
did
choose
man
to
eternall
life
upon
the
foresight
of
his
good
workes
and
his
perseverance
in
them
.
2.
The
Lutherans
[
*
](A47629-e92150-b)
*
A
man
is
elected
(
say
they
)
on
foresight
that
such
a
man
will
beleeve
and
persevere
in
this
,
and
if
he
doe
not
so
,
he
shall
not
be
elected
.
say
for
faith
foreseene
,
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
then
Peter
;
why
then
should
one
bee
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
preferre
one
before
another
,
and
ought
not
to
doe
so
,
now
that
God
chooseth
some
;
it
is
of
his
meere
grace
,
[
*
](A47629-e92250-b)
*
Laudet
misericordiam
Dei
qui
liberatur
non
culpet
judicium
qui
punitur
,
August
.
Eepist
.
106.
for
all
deserve
eternall
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
it selfe
,
but
these
are
effects
,
Ephes.
1.
4.
It
should
be
according
to
them
,
he
hath
chosen
us
because
we
were
foreseene
holy
,
Acts
13.
48.
A
man
is
not
ordained
to
eternall
life
,
because
he
beleeveth
,
All
the
Sons
of
Adam
without
exception
are
not
elected
:
for
election
supposeth
a
rejection
.
He
that
chooseth
[
*
](A47629-e92360-b)
*
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
glorifie
,
Rom.
8.
30.
but
all
are
not
glorified
,
2
Thes.
1.
10.
&
2.
13.
2.
Saving
faith
is
a
true
effect
of
Gods
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
Gods
election
.
3.
The
Scripture
saith
expresly
,
Though
some
of
the
places
of
Scripture
may
be
expounded
of
the
small
number
of
Beleevers
in
the
dayes
of
our
Saviour
,
yet
some
are
more
generally
spoken
,
shewing
plainly
that
only
few
do
find
the
way
to
life
.
At
this
day
,
if
the
world
were
divided
into
thirty
parts
,
19.
of
them
doe
live
in
Infidelity
,
without
the
knowledge
of
the
true
God
.
The
Mahometans
possesse
other
sixe
parts
of
the
world
.
Amongst
them
which
professe
Christ
,
scarce
one
part
of
those
five
remaining
do
embrace
the
true
religion
:
And
many
more
do
professe
with
the
mouth
,
then
do
with
the
heart
beleeve
unto
salvation
.
The
Arminians
say
there
is
an
election
axiomaticall
,
not
personall
:
they
acknowledge
that
there
is
a
choise
of
this
or
that
particular
meanes
to
bring
men
to
salvation
.
God
(
say
they
)
hath
revealed
but
two
wayes
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
himselfe
from
all
eternity
,
who
shall
lay
hold
on
Christ
to
salvation
,
and
who
not
,
2
Pet.
1.
10.
speakes
of
an
election
personall
,
Rom.
9.
11
,
12.
of
both
elections
,
axiomaticall
and
personall
.
Some
hold
that
Gods
election
is
so
uncertaine
and
changeable
,
as
that
the
elect
may
become
reprobates
,
and
the
reprobate
elect
.
But
Gods
election
is
most
firme
,
certaine
,
and
unchangeable
,
John
6.
37.
&
10.
28.
Matth.
24.
24.
So
much
concerning
Election
.
Reprobation
[
*
](A47629-e92610-b)
*
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
glorifie
his
justice
in
their
eternall
destruction
.
The
Schoolemen
and
others
distidguish
between
a
negatiue
and
positive
or
affirmative
act
of
Reprobation
.
The
negative
act
is
called
preterition
non-election
,
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
sinfull
men
,
The
end
of
reprobation
is
the
declaration
of
Gods
justice
in
punishing
of
sin
.
There
is
no
cause
of
reprobation
in
the
Reprobate
,
that
they
rather
then
others
are
passed
by
of
God
;
that
is
,
wholly
from
the
vnsearcheable
depth
of
Gods
good
pleasure
,
but
that
damnation
whereto
they
are
ad●udged
,
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
[
*
](A47629-e92740-b)
*
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
kinde
,
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
signifie
uniniversally
:
every
man
in
every
age
and
condition
,
but
all
opposed
to
the
Jewes
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
.
long-suffering
to
us-ward
:
therefore
he
meanes
those
in
the
same
condition
with
himself
.
He
shews
why
God
staies
the
execution
of
his
wrath
,
because
all
his
Elect
are
not
gathered
▪
There
is
nothing
doth
more
set
out
the
glory
,
They
are
justly
blamed
that
ascribe
any
thing
to
chance
,
Admiring
the
methods
of
Gods
eternall
Counsell
,
and
the
execution
of
it
,
for
the
salvation
of
our
soules
will
be
a
great
part
of
our
worke
in
heaven
.
That
is
a
desperate
inference
:
1.
In
respect
of
God
,
2.
This
may
comfort
the
people
of
God
,
Rom.
8.
38
,
39.
Paul
had
not
this
by
immediate
revelation
,
because
he
concludeth
upon
such
arguments
as
are
generall
to
all
the
godly
,
see
1
John
3.
14.
Certainty
of
mans
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
doctrinall
truths
,
wee
are
not
so
perswaded
of
Gods
favour
in
particular
to
us
,
as
that
there
is
a
God
,
and
that
there
is
Jesus
Christ
,
because
the
dogmaticall
truth
is
contained
in
the
Scripture
,
the
other
is
but
a
practicall
conclusion
drawn
from
the
Generall
.
3.
It
is
not
such
an
assurance
as
expelleth
all
doubting
&
wavering
,
Mar.
9.
24.
yet
doubting
is
a
sin
,
and
we
are
to
bewaile
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
carnall
security
,
5.
It
is
more
then
probable
,
conjecturall
,
or
morall
.
6.
It
is
not
of
our
own
conscience
and
Spirit
only
,
but
inabled
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
eternall
comfort
,
it
is
absolute
,
eternall
,
immutable
,
nothing
shall
oppose
it
,
who
shall
lay
anything
to
the
Elect
?
It
is
full
of
love
and
grace
.
use
all
diligēce
&
rather
shew
,
that
3
it
is
profitable
,
Such
shall
never
fall
into
,
1.
sinne
,
2.
destruction
.
3.
apostacie
.
An
entrance
shall
be
ministred
unto
them
abundantly
into
the
everlasting
Kingdome
of
our
Lord
and
Saviour
Jesus
Christ
.
We
may
make
our
election
sure
by
our
calling
,
Rom.
8.
29
,
30.
and
our
effectuall
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
our selves
;
we
see
our
miserie
by
sin
,
and
our
inability
to
help
our selves
,
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
mediatour
,
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
faithfull
,
chosen
and
called
.
2.
By
new
obedience
.
CHAP.
II.
2.
The
Execution
of
Gods
Decree
.
GOD
executes
his
Decree
by
Actions
,
Gods
workes
are
in
time
,
-
1.
Past
Creation
of
all
things
.
-
2.
Present
Governement
and
preservation
.
Creation
is
taken
,
1.
Strictly
,
when
God
makes
any
Creature
of
nothing
,
meerly
of
nothing
,
not
as
if
nothing
were
the
matter
but
the
terme
,
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
,
[
*
](A47629-e93420-b)
*
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
it selfe
and
all
things
in
nature
,
both
substances
and
accidents
,
in
and
with
the
substances
,
and
finished
them
in
the
space
of
sixe
dayes
,
both
to
his
owne
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
externall
action
of
God
,
whereby
in
the
beginning
He
made
the
world
by
a
meere
command
out
of
his
owne
free
will
in
sixe
dayes
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
personall
actions
,
they
abide
in
himselfe
.
3.
Of
God
,
]
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
,
well
ordered
,
decent
,
beautifull
and
comely
frame
of
heaven
and
earth
.
6.
By
his
meere
command
,
)
as
appeares
Gen.
1.
Let
there
be
light
,
let
there
be
heavens
,
w●ich
argues
his
omnipotencie
.
7.
Out
of
his
owne
free
will
,
)
for
God
did
not
need
the
world
,
and
therefore
he
created
it
no
sooner
.
8.
The
finall
cause
to
the
glorie
of
his
name
,
Rom.
2.
20.
Three
Attrbiutes
,
especially
manifest
themselves
in
this
work
of
Creation
,
Gods
power
,
wisedome
,
goodnesse
,
his
power
in
that
he
made
all
thing●
by
a
word
and
of
nothing
:
his
wisedome
is
seene
in
the
order
and
exceeding
wonderfull
and
particular
uses
,
all
creatures
have
his
goodnesse
,
in
that
he
would
communicate
being
to
the
creatures
,
He
needed
not
the
world
,
but
was
happie
enough
in
himselfe
without
men
or
Angels
.
The
worke
of
Creation
(
say
some
[
a
](A47629-e93740-b)
a
Pareus
&
alis
.
Acts
17.
24.
Col.
1.
16.
set
out
generally
in
a
generall
proposition
,
In
the
beginning
[
b
](A47629-e93770-b)
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
perswade
.
First
,
and
principally
Faith
Heb.
11.
3.
which
is
grounded
upon
divers
places
of
Scripture
,
[
c
](A47629-e93840-b)
c
Quam
vis
naturall
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
Psalmes
almost
whole
,
as
104.
and
136.
this
also
is
the
first
Article
of
our
Creede
,
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
worke
above
others
.
Secondly
,
and
probably
,
the
light
of
nature
shining
in
these
reasons
.
1.
The
originall
of
Nations
laid
downe
by
Moses
,
Gen.
10.
and
else
where
,
which
could
not
be
fained
by
him
,
since
some
memorie
of
them
was
then
extant
among
many
,
which
yet
in
progresse
of
time
was
extinguished
.
2.
The
beginning
of
Arts
,
the
first
inventers
[
d
](A47629-e93930-b)
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
newnesse
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
it selfe
is
only
of
4000.
yeares
or
thereabout
,
4.
The
decay
of
mans
bodie
and
age
,
which
from
a
great
strength
,
quantity
,
bignesse
and
time
of
life
is
now
come
down
to
a
narrow
scantling
,
which
if
had
decreased
so
alwais
in
infinite
[
*
](A47629-e94020-b)
*
August
.
de
civitate
Dei
l.
15
c.
9.
Plinie
.
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
certaine
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
universall
cause
:
but
first
it
is
not
unlesse
it
be
one
,
nor
one
except
it
be
God
.
6.
As
a
thing
is
,
so
it
workes
,
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
implyeth
not
a
contradiction
,
but
the
Creation
of
things
in
time
implyeth
it
not
.
9.
Whatsoever
perisheth
hath
a
beginning
:
10.
Either
the
world
was
eternall
or
had
a
beginning
,
it
could
not
be
eternall
.
1.
Because
it
is
compounded
[
*
](A47629-e94160-b)
*
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
meete
together
in
that
order
themselves
,
therefore
it
was
made
by
some-what
,
and
then
either
by
it selfe
,
which
could
not
be
:
for
that
which
maks
,
is
before
that
which
is
made
;
and
the
same
thing
cannot
be
before
it selfe
,
or
by
some
creature
which
could
not
be
;
because
that
is
but
a
part
of
the
whole
,
and
therefore
meaner
then
it
considered
as
whole
,
and
not
able
to
make
it
.
2.
The
world
could
not
be
eternall
,
because
it
is
limited
in
respect
of
place
,
quantity
,
power
,
therefore
it
is
not
infinite
in
time
.
That
which
is
eternall
[
*
](A47629-e94180-b)
*
What
is
eternall
,
is
without
beginning
,
mutation
,
succession
,
or
end
,
so
onely
God
.
See
Doctor
Hackwells
Apology
of
Gods
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
chiefe
work-man
of
all
things
in
time
.
But
concerning
the
time
of
the
yeare
,
when
the
world
was
made
,
whether
in
Summer
,
Autumn
,
or
the
Spring
,
wee
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
Creati●n
,
there
was
no
matter
at
all
,
the
Divine
power
drew
out
nature
it selfe
,
not
out
of
any
pre-existent
matter
,
but
out
of
meer
nothing
.
Materiam
noli
quaerere
,
nulla
fuit
.
N●thing
but
nothing
[
*
](A47629-e94310-b)
*
Silvester
.
When
wee
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
,
wherwith
,
whereby
to
build
this
Citie
.
Thus
were
created
all
incorporeall
and
immateriall
substances
;
the
Angels
,
the
reasonable
soule
,
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
Adams
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
meerely
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
foure
things
in
Gods
Creation
.
1.
His
command
;
whereby
he
said
,
Let
there
be
light
,
and
there
was
light
.
Gods
words
are
things
.
2.
His
approbation
;
whereby
all
things
are
acknowledged
as
good
.
God
saw
they
were
good
.
That
is
,
apt
for
the
end
[
*
](A47629-e94450-b)
*
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
vaine
.
4
A
sanction
of
a
Law
and
Decree
which
the
creatures
must
alwayes
observe
,
called
a
Covenant
with
day
and
night
.
Hitherto
of
the
efficient
cause
and
the
matter
,
there
followeth
the
forme
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
Eternall
and
Immutable
;
yet
most
free
decree
of
his
will
.
2
By
his
word
and
b●ck
alone
,
without
any
change
,
wearinesse
,
or
toyle
,
He
made
and
established
all
things
.
2
The
forme
of
Creation
in
respect
of
the
things
created
is
two
fold
.
1.
Internall
,
(
viz.
)
the
very
force
and
power
of
nature
imprinted
by
God
both
in
all
things
in
a
common
manner
and
respect
,
and
in
the
severall
kinds
according
to
the
particular
essence
and
condition
of
every
thing
,
by
which
they
are
made
powerfull
to
proper
or
common
operations
.
2.
The
externall
forme
is
two-fold
,
partly
a
suddaine
and
momentary
production
of
all
things
,
M
●
.
●emble
.
ubi
supra
.
partly
a
most
beautifull
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
](A47629-e94620-b)
a
That
opininion
of
Austin
,
that
God
made
all
things
in
a
moment
,
&
distributed
them
into
dayes
,
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
dayes
;
which
spaces
of
dayes
,
note
not
a
temporall
succession
of
the
same
,
but
the
order
of
divers
Workes
.
daies
,
that
he
might
shew
,
1.
His
power
in
producing
whatsoever
effects
he
would
without
their
generall
causes
,
while
he
enlightned
the
world
,
made
the
earth
fruitfull
,
and
brought
plants
out
of
it
before
the
Sun
and
Moone
were
created
.
2.
His
goodnesse
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
withall
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
counsell
;
and
might
not
perfunctorily
but
diligently
consider
the
works
of
Creation
.
How
should
we
deliberate
in
our
actions
[
b
](A47629-e94670-b)
b
Festina
lentè
.
which
are
subject
to
imperfection
?
〈◊〉
it
pleased
God
not
out
of
need
to
take
leasure
.
So
much
for
the
forme
of
Creation
,
there
remaines
in
the
last
place
the
end
which
is
two-fold
.
1.
The
last
and
chiefest
,
the
glory
of
God
the
Creator
,
in
manifesting
his
goodnesse
,
[
c
](A47629-e94740-b)
c
1
Gods
goodnesse
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
Wisedome
in
making
such
various
things
.
Psalm
.
104.
24.
power
,
and
wisedome
,
which
excellencies
of
God
shining
forth
in
the
existence
order
and
wonderfull
workmanship
of
all
creatures
,
and
in
the
wise
government
and
administration
of
them
;
God
would
have
acknowledged
and
praised
by
reasonable
[
*
](A47629-e94750-b)
*
Isa.
40.
26.
Consectaries
from
Creation
in
generall
.
creatures
.
Psal.
19.
1.
and
10.
24.
Prov.
16.
4.
Rom.
1.
20.
&
36.
2.
The
next
end
for
the
worke
it selfe
,
that
all
things
should
serve
man
,
and
be
usefull
to
him
,
especially
to
further
the
salvation
of
the
Elect.
Genesis
1.
20.
Psalme
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
authour
of
good
things
,
and
the
devil
the
authour
of
evil
,
this
is
blasphemy
against
God
,
and
is
contrary
to
what
Moses
saith
,
Gen.
1.
31.
3.
Aristotle
,
that
held
the
world
was
eternall
,
though
some
[
d
](A47629-e94900-b)
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
casuall
concourse
of
atomes
,
and
that
there
were
infinite
worlds
,
when
the
Scripture
speaketh
but
of
one
;
God
sent
his
Sonne
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
Creatour
?
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
murmure
at
the
Potter
.
3.
It
shewes
that
God
hath
first
,
chiefe
,
absolute
,
and
perpetuall
soveraignty
over
all
his
creatures
;
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
learne
what
a
one
God
is
,
3.
Most
wise
;
strength
separated
from
wisedome
,
is
little
worth
:
God
knowes
all
things
,
the
nature
of
the
Heavens
,
Earth
,
Water
,
perfectly
;
because
he
put
such
a
nature
into
them
:
tell
your selves
,
that
God
is
a
wise
understanding
Essence
,
can
order
all
to
the
best
.
4.
Exceeding
good
;
hee
hath
infused
goodnesse
into
the
Heavens
,
Waters
,
Earth
;
they
are
helpfull
and
and
serviceable
to
man
:
how
much
more
goodnes
is
there
in
God
,
he
is
good
,
and
doth
good
.
5.
See
his
love
in
making
man
[
*
](A47629-e95120-b)
*
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
mindes
,
account
him
the
chiefest
and
onely
good
,
and
his
favour
the
chiefest
felicity
,
bring
our
wills
to
long
after
him
,
to
desire
him
above
all
other
things
,
chusing
him
as
our
happinesse
,
loving
him
and
desiring
to
enjoy
himfully
:
Learne
to
feare
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
childe
his
Parents
,
a
servant
his
Masters
.
Wee
should
also
acknowledge
that
he
made
us
,
Psalme
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
hee
is
;
is
not
he
rich
enough
to
maintaine
them
?
wise
enough
to
direct
them
?
strong
enough
to
protect
them
?
If
thou
want
goodnesse
,
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
terrour
to
the
wicked
,
which
doe
not
feare
but
despise
him
;
God
will
hate
,
despise
,
and
destroy
them
:
God
can
doe
it
;
he
made
heaven
and
earth
,
and
he
will
doe
it
because
he
is
true
,
7.
We
may
learne
from
all
the
Creatures
in
generall
,
1.
to
bewaile
our
Rebellion
against
God
,
which
all
of
them
reprove
,
for
they
all
stand
in
their
kinde
and
station
in
which
God
set
them
at
first
.
The
Sun
rejoyceth
to
runne
his
course
:
the
Sea
keepeth
her
bounds
,
the
earth
stands
upon
her
foundation
,
the
heavens
keep
their
motion
,
and
declare
Gods
glorie
,
the
very
windes
and
seas
obey
him
.
2.
All
of
them
teach
[
a
](A47629-e95240-b)
a
Hee
that
studi●s
the
creature
much
shal
finde
much
of
God
,
and
of
himselfe
.
Some
conceive
Isaac
,
Gen.
24.
63.
studied
the
Book
of
the
Creatures
.
the
invisible
things
of
God
,
Rom.
1.
20.
as
was
before
shewed
.
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
generall
,
I
now
proceed
according
to
Moses
his
Method
,
to
a
more
particular
enarration
of
each
dayes
worke
.
The
whole
first
Chapter
of
Genesis
may
be
thus
divided
.
-
1.
The
Author
of
the
worlds
Creation
,
God
.
-
2.
The
Worke.
-
3.
The
approbation
of
it
.
1.
verse
.
In
the
beginning
of
time
,
or
being
,
therefore
the
World
was
not
eternall
.
John
begins
so
,
and
took
it
hence
▪
but
beginning
there
may
meane
from
Eternity
:
or
as
here
,
Christ
did
not
begin
then
,
but
was
then
,
Prov.
8.
22.
Bara
Elohim
,
Gods
Created
[
b
](A47629-e95500-b)
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
,
mercer●
&
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
intentione
eorum
,
q●am
piam
&
bonam
conso●us
,
verum
de
Mosis
proposito
,
in
hujus
vocis
usu
,
missa
eorum
intentione
,
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
Noune
Plurall
,
and
Verbe
Singular
(
saith
Rivet
)
signifieth
not
the
mysterie
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
it selfe
;
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
onely
the
Father
,
but
the
Sonne
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
roofe
of
the
building
,
Psalme
104.
5.
Esay
40.
21
,
22.
The
worke
of
the
first
day
,
was
1
Heaven
,
under
which
name
are
comprehended
partly
the
Empyr●an
,
first
and
immoveable
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
Celestiall
Spheres
,
which
it
is
probable
were
made
the
first
day
;
but
without
those
lights
of
the
Starres
,
with
which
at
length
in
the
fourth
day
,
they
were
adorned
:
the
Hebrew
word
for
Heaven
being
of
the
Duall
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
foure
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
aire
and
fire
are
comprehended
under
Firmament
,
the
worke
of
the
second
day
.
For
the
earth
,
there
is
he
emphaticall
:
this
earth
which
we
dwell
in
,
though
then
unpolished
.
The
earth
is
described
in
the
second
verse
;
it
was
without
forme
and
void
,
informitie
and
vacuity
in
the
originall
,
without
inhabitants
and
without
ornament
,
the
earth
and
waters
were
joyned
together
among
themselves
;
the
waters
at
first
did
encompasse
and
cover
the
earth
round
about
,
as
it
were
a
cloathing
and
garment
,
Psalme
.
104.
6.
Darknesse
was
on
the
face
of
the
deep
;
that
is
,
the
waters
which
inclosed
the
earth
in
themselves
.
3.
v.
There
is
an
extraordinary
light
mentioned
;
The
worke
of
the
second
day
were
two-fold
:
1.
That
most
vast
firmament
,
viz.
that
space
between
the
earth
and
skie
:
the
Hebrew
word
signifieth
the
extending
of
any
thing
,
or
the
thing
it selfe
.
2.
The
division
of
the
waters
above
,
from
the
Waters
below
[
c
](A47629-e95810-b)
c
This
made
some
hold
that
there
were
waters
above
the
skies
,
as
Brentias
saith
,
alledging
that
place
,
Psa.
148.
4.
The
Schoolmen
understand
it
of
the
Christalline
heaven
.
,
that
is
of
the
clouds
which
are
in
the
middle
Region
of
the
Aire
,
from
the
Fountaines
,
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
waterie
and
fiery
,
which
were
created
then
in
their
causes
.
Jer.
10.
13.
The
approb●tion
given
of
other
dayes
,
is
here
omitted
in
the
Hebrew
,
not
because
Hell
was
created
on
this
day
,
as
the
Hebrews
[
d
](A47629-e95860-b)
d
Mercerus
in
Gen.
say
:
but
because
this
work
of
distguishing
the
waters
was
yet
imperfect
and
finished
on
the
third
day
.
The
worke
of
the
third
day
was
three-fold
.
1.
The
conflux
,
2.
The
drying
of
the
earth
,
to
make
it
habitable
,
and
fit
for
nourishing
plants
,
and
living
creatures
.
3.
The
producing
of
Herbes
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
starres
,
placed
in
the
Heavens
as
certaine
receptacles
,
or
vessells
,
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
,
Plinies
Naturall
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
,
&
Autumne
,
Seed-time
,
and
Harvest
.
They
are
Signes
;
1.
Naturall
:
by
them
we
may
guesse
of
the
Weather
,
Matth.
16.
2
,
3.
from
the
colour
and
figure
of
the
Moon
,
some
will
conjecture
what
weather
is
like
to
be
.
2.
Civill
,
Husbandmen
,
Gardners
,
Fishermen
,
Mariners
,
gather
observations
from
them
.
3.
Ecclesiasticall
;
to
know
the
New
Moons
,
and
spirituall
st●ange
apparitions
in
them
,
are
signes
of
Gods
anger
,
as
extraordinary
Eclipses
[
e
](A47629-e96030-b)
e
As
at
●hrists
Death
,
which
Eclipse
Dionysius
Areopaeita
,
a
great
Astronomer
,
beholding
,
and
little
knowing
of
Christs
death
,
he
cryed
out
,
Aut
Deus
naturae
patitur
aut
mundi
machina
dissolvetur
.
,
Blazing-starres
.
The
works
of
the
fifth
day
;
were
,
The
Fishes
of
the
Sea
,
and
Fowles
of
the
Aire
,
divers
i●
nature
,
shape
,
qualities
;
vertues
and
manners
of
living
:
the
fishes
were
appointed
to
increase
,
multiply
,
and
fill
the
waters
:
and
the
fowles
to
increase
,
multiply
,
and
flie
in
the
aire
.
The
worke
of
the
sixt
day
is
two-fold
.
1.
All
terrestriall
bruite
creatures
,
Beasts
[
f
](A47629-e96100-b)
f
The
Beasts
of
the
earth
are
here
distinguished
into
three
ranks
,
1.
Catell
,
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
Wormes
,
Ants.
3.
Beasts
,
whereby
are
understood
all
wilde
Beasts
,
which
have
their
name
from
life
in
the
Hebrew
.
,
Cattle
,
and
every
thing
which
creepeth
upon
the
earth
in
their
kinde
,
having
vertue
and
power
from
God
to
increase
and
multiply
.
2.
Man
,
male
,
and
Female
,
Adams
body
of
the
dust
of
the
earth
,
viz.
that
hee
might
have
in
his
owne
bosome
an
argument
,
and
incentive
of
humility
,
left
for
his
excellency
he
should
waxe
proud
against
God
;
Eves
body
out
of
a
rib
of
Adam
,
for
a
signe
of
most
neare
conjunction
,
and
love
betwixt
man
and
wife
.
The
Creation
ceased
in
man
,
as
in
the
Master-piece
of
Gods
skil
,
and
as
in
the
end
to
which
all
other
things
were
destinate
.
For
all
other
Creatures
,
by
the
bountie
of
the
Creator
,
were
to
serve
Adam
,
as
their
Lord
and
Prince
.
CHAP.
III.
I
Shall
now
insist
more
largely
on
the
particular
Creatures
,
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
intend
more
fully
to
treat
of
them
by
themselves
.
The
Creation
of
the
Heavens
is
a
great
and
wonderfull
worke
of
God
;
the
Heavens
were
not
alwayes
,
neither
came
they
by
chance
,
or
any
other
way
,
but
by
the
wonderfull
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
himselfe
the
glory
of
this
exceeding
great
worke
,
alleadging
it
as
an
effect
of
his
wonderfull
power
and
greatnesse
.
The
excellency
and
greatnesse
of
this
worke
appeares
in
divers
things
.
1.
The
abstrusenesse
of
the
matter
.
2.
The
perfection
of
the
forme
.
3.
The
exceeding
hugenesse
of
its
quantity
.
4.
The
height
of
it
.
5.
It
s
swift
motion
.
Lastly
,
the
excellent
usefulnesse
of
if
for
the
Creatures
here
below
,
and
all
other
things
contained
in
it
.
First
,
the
matter
of
the
Heavens
is
darke
and
hidden
,
and
goes
beyond
the
power
of
mortall
creatures
,
certainly
to
determine
of
it
.
Philosophers
know
not
what
to
say
here
;
some
of
them
doe
thinke
,
that
the
upper
heavens
are
made
of
the
same
matter
with
these
inseriour
bodies
,
and
some
againe
do
deny
it
,
and
thinke
it
consists
of
another
,
which
they
call
the
fifth
E●sence
;
because
they
perceive
it
to
bee
of
such
different
working
and
qualities
front
the
things
below
.
2.
The
perfection
of
the
Figure
[
g
](A47629-e96260-b)
g
Among
all
Geometricall
Figures
,
the
sphaericall
,
or
the
round
is
the
most
perfect
;
and
amongst
all
naturall
bodies
,
the
heaven
,
is
the
most
excellent
.
It
was
therefore
good
reason
the
most
beautifull
body
should
have
the
most
perfect
and
exquisite
shape
.
Mr.
Pemble
.
of
the
heavens
,
and
all
the
Starres
of
heaven
doth
marvellously
grace
it
:
for
it
is
of
an
Orbicular
or
round
forme
,
a
Circle
encompassing
the
earth
and
waters
round
,
which
is
of
it selfe
also
for
the
maine
Orbicular
;
and
this
concerning
the
Starres
our
senses
do
declare
,
and
concerning
the
whole
Heavens
the
motions
of
the
Starres
,
which
our
eye
doth
tell
us
;
for
the
Sunne
riseth
every
morning
over
against
the
place
it
did
set
the
evening
before
,
and
so
evinceth
that
its
course
is
round
[
h
](A47629-e96280-b)
h
The
earth
is
round
but
not
precisely
:
There
are
Hills
like
Warts
,
and
Vallies
,
like
Wrinkles
in
a
mans
body
.
Exact
roundnesse
is
not
found
in
any
body
but
the
Heavens
.
:
The
round
figure
is
the
most
beautifull
,
strong
,
perfect
,
and
capacions
figure
,
and
this
may
minde
us
of
Gods
Inf●●itenesse
,
Perfection
,
and
unchangeablenesse
.
3.
Consider
the
hugenesse
of
its
[
i
](A47629-e96300-b)
i
How
else
could
it
containe
the
Sun
,
Moon
,
and
Starres
,
in
convenient
distance
from
the
earth
,
one
from
another
.
quantity
:
for
who
can
measure
the
back-side
of
heaven
?
or
tell
how
many
miles
space
that
mighty
Circle
doth
containe
?
the
Globe
of
Earth
and
water
is
very
great
,
but
all
that
is
,
as
it
were
,
an
undiscernable
Point
,
compared
to
the
whole
Globe
of
heaven
:
how
incomprehen●●bly
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
](A47629-e96330-b)
k
Mr.
Greenhil
on
Ezek.
p.
104.
of
miles
high
from
earth
to
heaven
:
it
is
so
farre
by
the
Astronomers
rules
.
It
is
a
wonder
(
saith
[
l
](A47629-e96360-b)
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
drawne
right
forward
,
some
that
have
calculated
curiously
,
have
found
it
five
hundred
yeares
journey
unto
the
starrie
heaven
.
This
putteth
us
in
minde
of
the
infinite
mercy
and
goodnesse
of
God
,
5.
It
s
admirable
swift
motion
and
revolution
in
24.
hours
,
[
*
](A47629-e96440-b)
*
Mr.
Greenhil
ubi
supra
.
Philosophers
say
,
the
Heavens
worke
upon
Inferiour
bodies
by
three
instruments
,
viz.
Light
,
Motion
,
Influence
.
1160000
miles
in
one
houre
;
the
fixed
stars
some
of
them
42
millions
of
miles
each
houre
.
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
,
Raine
,
Snow
Thunder
,
Lightning
by
its
fit
distance
,
as
it
were
from
the
Earth
and
Starres
.
Here
is
room
for
the
making
and
shewing
of
them
all
.
The
lower
part
of
it
also
,
by
reason
of
its
thinnesse
and
subtilty
,
is
fit
for
the
flying
of
Birds
,
and
for
the
breathing
and
the
living
of
man
and
beast
;
and
it
is
fitted
to
be
enlightned
by
the
Sun-beames
,
and
to
receive
that
illumination
and
heat
,
without
which
the
Creatures
here
below
could
not
subsist
,
and
the
starres
,
c●iefly
the
Sunne
,
are
placed
at
a
convenient
distance
;
and
it
is
fitted
for
the
swift
motion
of
the
heavenly
bodies
,
in
regard
of
its
raritie
and
subtilnesse
,
which
if
it
were
thick
&
grosse
could
not
have
so
speedy
a
passage
through
,
or
about
the
same
;
especially
the
highest
heavens
are
fitted
for
the
inhabitation
of
those
immortall
persons
;
some
of
which
doe
,
and
others
shall
inhabite
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
Celestiall
,
and
Elementary
Region
.
The
Celestiall
,
they
divide
into
divers
Orbes
,
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
moveable
,
as
they
termed
it
,
the
highest
Orbe
by
the
unspeakable
,
swift
circumrotation
of
which
,
they
thought
all
the
other
Orbes
were
carried
from
East
to
West
,
in
the
space
of
24.
houres
.
This
is
the
tenth
Globe
or
Orbe
;
the
next
they
call
the
Chrystalline
or
watry
Orbe
,
because
it
is
cleare
bright
,
and
apt
to
to
shine
through
as
water
.
[
a
](A47629-e96500-b)
a
Some
say
the
Orbes
are
contiguous
each
●o
other
,
&
clo●ely
infold
each
other
as
the
skinnes
of
an
on●on
containe
one
another
,
and
others
thinke
there
is
no
such
var●ety
or
maltitude
of
Orbes
,
but
alone
one
first
moveab●e
in
which
they
conceive
the
fixed
starres
to
be
placed
,
and
they
think
the
planets
move
not
in
Orbes
but
of
themselves
,
as
birds
flie
in
the
ayre
.
The
next
is
the
Starrie
heaven
,
which
hath
eight
Spheares
,
one
for
the
fixed
Stars
,
and
seven
other
for
the
Planets
,
each
Planet
having
(
as
they
say
)
his
distinct
Orbe
.
Saturne
is
the
uppermost
,
next
Jupiter
,
then
Mars
,
in
the
middest
the
Sunne
,
then
Venus
,
next
Mercurie
,
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
Moone
,
and
of
aire
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
scituation
,
above
the
Aire
and
skie
,
both
which
have
the
name
of
Heaven
and
Paradise
[
b
](A47629-e96630-b)
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
endlesse
joy
&
pleasure
.
2.
The
Starry
[
c
](A47629-e96660-b)
c
It
is
called
by
the
Greeks
●ast
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
altogether
shining
,
because
of
the
great
number
of
Starres
in
it
.
,
Skie
,
where
the
Starres
are
;
it
is
described
in
Job
to
be
firme
,
as
a
molten
Looking-glasse
.
3.
The
lower
Heavens
;
all
that
place
above
our
heads
to
the
Starrie
Heaven
.
Hence
the
Clouds
are
called
the
clouds
of
Heaven
,
and
the
Fowles
of
Heaven
,
and
Birds
,
are
said
to
flie
in
the
face
of
the
Heavens
.
Every
one
is
to
fall
out
with
himselfe
,
and
blame
himselfe
for
slighting
and
neglecting
the
consideration
of
this
work
,
that
offers
it selfe
so
constantly
to
our
eyes
,
even
this
so
curiously
wrought
Curtaine
,
which
God
hath
[
a
](A47629-e96710-b)
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
curtaine
when
it
is
folded
up
.
spread
forth
,
especially
let
us
blame
our selves
for
not
seeing
God
in
the
workman-ship
of
heaven
;
that
wee
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
beleeve
that
he
is
so
.
Great
,
Good
,
and
Wise
,
as
this
Heaven
proclaimeth
him
the
Maker
thereof
to
bee
.
Let
us
see
and
bewaile
this
blindnesse
;
there
is
no
place
in
the
earth
,
which
hath
not
the
Heavens
spread
over
it
.
Oh
that
we
could
put
our selves
in
minde
of
him
that
did
spread
out
the
Heavens
,
and
remember
,
that
he
sees
us
every
where
;
for
where
any
worke
of
his
is
to
be
seen
,
surely
,
the●e
is
himselfe
to
be
seen
;
and
there
he
sees
all
things
that
are
there
;
especially
,
let
us
learne
to
presse
this
knowledge
upon
our
will
and
affections
,
that
it
may
beget
in
us
obedience
,
love
,
feare
,
joy
,
confidence
,
and
other
holy
vertues
;
without
which
,
all
talking
,
For
the
Angels
(
because
I
intend
to
speak
more
largely
of
them
afterwards
)
I
shall
here
only
answer
one
question
athem
.
Why
are
they
not
spoken
of
in
the
Creation
,
where
man
and
beasts
are
mentioned
,
and
why
is
not
the
speciall
day
named
wherein
they
were
made
?
Answ.
Not
so
much
,
for
feare
the
Jewes
,
a
people
prone
to
Idolatrie
should
have
worshipped
them
:
for
then
by
the
same
reason
Moses
should
have
forborne
to
have
mentioned
them
in
the
whole
story
of
Genesis
,
which
was
publisht
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
hee
relates
the
making
of
sensible
things
[
*
](A47629-e96810-b)
*
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
confesse
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.
commun
.
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
Corner-stone
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
it selfe
uncompoun●ed
Each
element
is
superiour
to
other
,
not
more
in
place
then
dignitie
.
The
dry
land
is
called
earth
,
The
Psalmist
describes
the
creation
of
the
earth
,
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
firme
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
wonderfull
worke
of
God
to
settle
the
earth
so
upon
certaine
foundations
,
that
it
is
not
shaken
out
of
its
place
.
Take
a
little
piece
of
earth
not
bigger
then
ones
fist
,
nay
then
ones
eye
,
or
the
apple
of
it
:
hold
it
up
in
the
aire
,
let
it
fall
,
it
will
never
cease
moving
till
come
to
lye
upon
some
solid
bodie
,
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
aire
,
and
doth
not
sway
and
move
now
hither
and
now
thither
:
what
is
it
that
holdeth
it
up
so
stedfast
in
the
very
midst
of
the
aire
?
It
is
Gods
worke
who
hath
founded
it
on
his
Basis
that
it
cannot
be
moved
.
He
hath
founded
it
upon
the
seas
,
and
established
it
upon
the
flouds
.
And
Solomon
mentions
it
,
Prov.
8.
29.
and
30.
4.
Eccl.
1.
4.
This
is
a
great
work
,
because
it
is
both
necessary
and
unsearcheable
.
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
.
Job
,
upon
what
bee
the
sockets
of
it
fastned
?
It
is
a
worke
of
God
exceeding
our
capacitie
,
and
must
therefore
quicken
and
call
up
our
admiration
.
We
should
blame
our selves
for
so
seldom
putting
our selves
in
mind
of
this
great
work
,
to
stir
up
our selves
,
to
magnifie
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
our selves
before
him
in
acknowledgment
of
his
power
and
wisdome
,
and
of
our
weaknesse
and
follie
,
to
which
end
it
is
mentioned
in
other
places
,
or
indeed
to
any
good
purpose
of
informing
our selves
the
better
,
either
of
his
nature
or
our
dutie
.
Oh
how
brutish
and
blockish
are
we
!
So
strange
&
so
mightie
a
worke
is
done
and
continued
in
our
sight
,
here
it
was
done
before
I
was
here
,
and
here
it
will
remaine
and
bee
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
minde
?
When
did
I
say
to
my selfe
,
how
doth
this
great
ball
of
earth
remaine
unmoveable
in
the
midst
of
this
wide
and
spacious
Heaven
?
Why
doth
it
not
reele
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
stedfastly
,
that
for
thousands
of
yeares
it
hath
not
moved
?
surely
some
potent
and
intelligent
workman
hath
in
such
a
wonderfull
manner
reared
up
and
founded
this
building
.
That
is
he
whom
we
call
God
;
why
do
I
not
fasten
in
my selfe
a
more
sure
and
firme
,
notion
of
his
being
,
and
a
more
lively
,
firme
,
and
effectuall
acknowledgement
of
his
excellencie
?
We
are
worthy
of
great
blame
that
have
scarce
ever
directed
our
minds
to
the
contemplation
and
fruitfull
meditation
of
this
great
act
of
God
among
the
rest
,
for
any
good
,
spirituall
,
and
holy
intent
.
Schollers
sometimes
in
their
Philosophicall
studies
stumble
upon
these
questions
,
and
set
their
witts
on
worke
to
find
out
the
natural
reason
of
them
,
but
alas
in
how
unsanctified
a
manner
,
so
as
not
at
all
to
inforce
the
thing
upon
their
soules
,
for
making
of
them
more
thankfull
and
obedient
!
But
for
the
plaine
man
that
is
no
Scholler
,
though
he
have
wit
enough
for
all
things
else
,
yet
hee
hath
no
wit
to
enter
upon
these
cogitations
:
and
when
he
findeth
the
matter
so
farre
above
his
reach
,
yet
to
tell
himselfe
that
this
is
one
of
Gods
workes
,
and
so
to
call
on
himselfe
to
feare
,
know
,
and
obey
him
,
this
,
this
is
that
we
must
every
man
lament
in
himselfe
,
as
a
just
and
due
cause
why
the
Scripture
should
ascribe
brutishnesse
unto
us
,
and
we
unto
our selves
,
and
why
wee
should
present
our selves
before
the
divine
Majesty
with
bashfull
and
lowly
confessions
of
our
wrong
done
to
God
,
in
robbing
him
of
the
honour
due
unto
him
for
his
workes
which
our selves
have
the
fruit
of
.
Secondly
to
our selves
,
in
depriving
our selves
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
theame
,
or
the
object
of
our
meditations
.
Whosoever
applyeth
himselfe
to
raise
up
such
thoughts
,
shall
finde
a
great
unaptnesse
in
himselfe
,
and
a
kinde
of
wearinesse
to
them
with
a
vehement
inclination
to
entertaine
other
fancies
,
and
the
Devill
will
take
occasion
hence
to
disswade
him
from
doing
the
duty
at
all
,
as
if
it
were
as
good
omit
it
,
as
performe
it
so
weakly
:
it
is
a
false
tale
which
Satan
tells
,
for
God
hath
promised
acceptance
to
the
weakest
endeavours
,
in
calling
himselfe
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
seeke
unto
God
,
and
trust
in
him
for
spirituall
stability
of
grace
in
our
soules
,
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
holinesse
in
my
heart
and
soule
,
and
so
stablish
,
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
naturall
benefits
,
is
to
quicken
our
prayers
,
and
confirme
our
faith
in
begging
,
and
expecting
such
as
are
spirituall
.
When
God
will
confirme
the
faith
of
his
people
,
and
winne
them
to
call
upon
him
for
good
things
,
he
puts
them
in
minde
of
these
wonders
in
nature
,
they
must
make
use
of
them
therefore
,
for
this
purpose
.
●The
second
Element
is
water
,
1.
We
and
our
Cattel
drinke
of
it
,
and
neither
can
continue
without
water
or
something
made
of
it
,
our
bread
must
be
kneaded
with
it
,
and
our
meate
boyled
with
it
.
2.
It
serves
to
wash
our
bodies
and
the
apparell
wee
weare
:
if
our
hands
and
feete
were
never
washt
,
what
an
evill
smell
should
we
carrie
about
?
3.
It
makes
the
earth
fruitfull
.
The
Husband-man
looseth
his
labour
,
if
after
sowing
there
come
no
raine
;
it
is
1.
Of
large
and
common
use
,
no
Countrey
can
want
it
,
neither
rich
nor
poore
,
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
drinke
it
,
and
wash
with
it
,
and
our
meate
is
prepared
by
it
,
and
beasts
drinke
it
.
It
reprehends
us
,
that
so
ungratefully
enjoy
and
devoure
this
benefit
without
lifting
our
hearts
up
to
God
,
and
praising
him
for
it
;
A
secret
Atheisme
prevailes
in
our
hearts
,
which
is
the
cause
of
this
great
blockishnesse
and
ingratitude
,
and
corrupts
all
things
to
us
,
and
forfeits
them
,
&
provokes
Gods
justice
against
us
,
Say
,
Lord
,
thou
mightst
justly
choak
me
for
the
time
to
come
,
for
want
of
water
,
that
have
not
been
particularly
thankfull
to
thee
for
this
mercie
.
Wee
should
bring
in
the
parcels
of
Gods
goodnesse
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
usefulnesse
,
abundance
,
and
easinesse
to
come
by
,
doth
highly
commend
this
benefit
,
and
the
giver
of
it
,
shewing
water
to
be
very
good
,
and
our selves
much
beholding
to
him
that
giveth
it
.
Aunciently
,
in
those
warmer
Countreys
especially
,
water
was
the
usuall
drinke
of
men
;
therefore
in
the
description
of
the
cost
of
famillies
in
house-keeping
,
when
we
read
of
so
many
Oxen
and
Sheep
slaine
,
and
so
much
meale
and
fine
flower
,
we
reade
not
of
any
wine
;
which
would
have
been
mentioned
,
if
it
had
been
usually
drunke
.
3.
The
Aire
or
all
the
void
place
betweene
the
clouds
and
the
earth
,
giving
breath
of
life
to
all
things
that
breath
,
this
is
the
third
Element
,
light
and
subtill
,
moving
upward
,
not
downeward
,
because
it
hath
no
heavinesse
in
it
.
It
is
divided
into
three
regions
or
stages
.
The
highest
is
said
to
be
exceeding
hot
,
and
also
dry
,
because
it
is
neare
the
fiery
Element
and
starres
,
by
the
force
of
whose
beames
it
receiveth
the
heate
,
which
also
is
much
encreased
by
following
the
motions
of
the
Heavens
.
The
lowest
region
is
(
they
say
)
hot
and
moist
:
hot
by
the
reflection
of
the
Sun-beames
meeting
with
the
earth
,
and
moyst
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
yeare
,
and
places
also
,
or
severall
climates
.
The
middle
region
of
the
aire
,
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
beames
of
the
Sun
,
by
which
the
lower
region
of
the
aire
is
made
hot
.
The
Aire
is
most
thin
,
This
Element
also
leades
us
to
God
.
For
1.
It
t●uly
and
really
subsisteth
though
it
be
not
seene
:
So
also
the
Lord
,
the
maker
of
it
,
hath
a
reall
,
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
himselfe
,
4.
Fire
,
which
is
(
some
say
)
to
be
understood
in
light
,
an
adjunct
and
quality
of
it
,
Without
light
Gods
other
works
could
not
have
been
discovered
by
men
.
Light
is
an
excellent
worke
of
God
,
tending
to
manifest
his
excellency
to
men
,
it
is
a
comfortable
thing
to
behold
the
light
;
Psalm
.
104.
2.
Who
coverest
thy selfe
with
light
as
with
a
garment
,
that
is
,
createdst
the
light
:
thereby
shewing
his
excellencie
as
a
man
doth
,
by
making
and
wearing
a
rich
and
glorious
suite
of
cloths
:
hee
made
and
doth
maintaine
the
light
in
its
perfection
.
God
expresseth
his
greatnesse
above
Job
,
q.
d.
Job
,
thou
art
a
meane
Creature
,
thou
dost
not
create
nor
order
the
light
,
neither
dost
thou
know
the
nature
and
working
of
it
.
The
greatnesse
of
this
worke
appeares
principally
by
two
considerations
.
1.
The
hidden
,
Walter
Ralegihs
history
of
the
world
,
l.
1.
c.
1.
Sect.
7.
If
this
light
be
not
spirituall
,
it
approacheth
nearest
unto
spirituality
:
and
if
it
have
any
corporality
,
then
of
all
other
the
most
subtil
&
pure
;
for
as
it
is
of
all
things
seen
the
most
beautifull
and
of
swiftest
motion
:
so
it
is
most
necessary
and
beneficial
.
Sir
Walter
Raleigh
.
abstruse
,
and
difficult
nature
of
it
.
Philosophers
cannot
tell
what
to
say
of
it
,
whether
it
be
a
substance
or
accident
:
and
if
a
substance
whether
corporeall
or
incorporeall
and
spirituall
,
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
Latines
call
lux
,
and
that
which
they
call
lumen
,
which
yet
are
two
distinct
things
:
The
first
being
in
the
Sunn●
or
Moone
properly
,
the
second
in
the
Aire
,
and
an
effect
of
the
other
.
Some
thinke
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
speake
of
,
being
more
subtill
then
the
Aire
.
And
as
the
water
compassed
the
earth
,
and
the
aire
the
water
,
so
did
light
the
aire
,
and
was
far
greater
then
the
aire
,
as
that
was
then
the
water
and
earth
,
so
as
this
is
the
highest
of
all
the
Elements
.
2.
It
is
very
usefull
,
needfull
,
and
beneficiall
;
For
first
it
carrieth
heate
in
it
,
and
conveigheth
heate
,
and
the
co●lestiall
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
businesse
.
Kenelm
Digbie
in
a
Booke
lately
set
forth
.
But
that
light
should
be
a
spirituall
substance
,
is
much
more
absurd
,
for
how
then
should
it
be
visible
?
4.
To
make
the
beautifull
workes
of
God
visible
,
Heaven
and
Earth
,
and
dissipate
those
sad
thoughts
and
sorrowes
,
which
the
darknesse
both
begetteth
and
maintaineth
.
1.
We
cannot
see
light
without
light
,
2.
This
serves
to
condemne
our selves
which
cannot
see
God
in
this
light
,
though
we
see
it
with
content
,
and
lament
this
blindnesse
.
When
the
day
begins
to
peepe
in
at
your
windowes
,
let
God
come
into
your
thoughts
,
hee
comes
clothed
&
thus
attired
,
tell
your selves
how
beautiful
&
excellent
he
is
.
3.
It
may
exhort
us
to
labour
to
raise
up
our
hearts
to
God
in
hearty
thankfulnesse
for
the
light
,
Light
is
so
pure
,
faire
and
cleare
,
that
nothing
can
pollute
it
,
a
resemblance
of
Gods
infinite
purity
.
The
creation
of
day
and
night
,
Day
[
*
](A47629-e97850-b)
*
The
da●
is
in
Greeke
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gentle
or
tame
;
because
it
is
appointed
for
tame
creatures
,
or
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
desire
,
because
it
is
to
be
desired
.
In
Latine
it
is
dies
à
Deo
of
God
,
as
a
divine
thing
.
is
the
presence
of
light
in
one
halfe
of
the
world
,
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
needes
be
both
together
:
for
at
what
time
the
light
is
in
one
halfe
of
the
world
,
it
must
needes
bee
absent
from
the
other
,
and
contrarily
,
for
all
darknesse
is
not
night
,
nor
all
light
day
:
but
darkness
distinguished
from
light
,
that
is
night
,
&
light
distinguished
from
darknesse
,
that
is
day
;
unlesse
we
wil
take
day
for
the
naturall
,
not
the
artificiall
day
,
that
is
,
the
space
of
24.
houres
,
in
which
the
Sun
accomplisheth
hi●
.
diurnall
motion
about
the
Earth
.
Darknesse
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
halfe
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
halfe
of
the
world
,
when
the
other
halfe
enjoyeth
it
.
God
made
the
Sun
the
chiefe
instrument
of
continuing
the
course
of
day
and
night
forever
,
by
its
diurnall
and
constant
motion
.
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
greatnesse
of
this
worke
appeareth
in
the
cause
of
it
,
&
the
beneficiall
effects
.
First
,
for
the
cause
,
[
*
](A47629-e98010-b)
*
It
runs
(
say
Astronomers
)
a●ove
a
1000.
miles
within
the
compa●e
of
every
minute
:
this
incredible
swiftness
gave
occas●o●
to
Copernicus
and
others
to
conceive
the
globe
of
the
earth
did
rather
move
,
&
the
Sun
stand
still
.
See
Dr.
Hackwels
Apologie
,
and
Carpenters
Geography
.
Some
thinke
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●
naturall
bodie
▪
Others
deny
it
,
grounding
their
opinion
upon
Scripture
,
which
affirmes
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
briefe
introduction
to
Geography
,
page
12.
it
is
the
incredibly
swift
motion
of
the
Sunne
which
goeth
round
about
the
world
in
the
space
of
24.
houres
,
that
is
the
space
of
60.
miles
every
houre
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
bodie
of
the
Sunne
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
then
the
compasse
of
the
Earth
,
therefore
its
course
must
needs
be
at
least
so
much
larger
then
the
compasse
of
the
Earth
,
therefore
its
course
must
needs
be
at
least
160.
times
60.
miles
every
houre
,
that
is
,
almost
16000.
miles
every
houre
,
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
Sunne
into
certaine
parts
,
he
could
not
so
soone
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
it selfe
the
inferiour
Orbes
,
makes
them
to
move
according
to
its
course
:
but
who
can
give
a
reaso●
why
that
Spheare
it selfe
should
goe
so
swiftly
,
even
much
more
swiftly
then
the
Sun
,
because
it
is
far
higher
then
the
Sun
,
as
much
as
that
is
higher
then
the
earth
:
but
the
immediate
power
of
God
who
doth
move
all
in
moving
this
one
.
But
that
God
should
make
the
Sun
fulfill
such
a
daily
race
to
make
day
and
night
,
it
highly
commends
the
work
.
Againe
,
the
usefulnesse
of
it
is
great
:
for
if
it
should
be
in
any
place
alwayes
night
,
what
could
they
doe
?
how
should
they
live
?
How
would
any
thing
grow
,
seeing
the
nights
are
cold
,
light
and
heate
being
companions
,
and
cold
and
darknesse
being
companions
.
If
no
light
had
beene
in
the
world
,
the
world
would
not
have
beene
a
place
fit
for
living
things
.
But
if
one
halfe
only
of
the
world
should
have
had
light
with
it
alwayes
,
it
would
have
caused
excessive
heate
,
and
so
would
have
burnt
up
and
consumed
all
things
,
&
beene
no
lesse
harmfull
then
the
defect
of
heat
:
but
now
the
succession
[
*
](A47629-e98100-b)
*
The
night
easeth
the
burthen
of
the
day
:
&
the
day
driveth
away
the
terrour
of
the
night
.
of
one
of
these
to
the
other
,
viz.
light
and
heate
to
darknesse
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
fruites
of
the
earth
.
So
God
hath
assigned
such
a
way
and
race
to
the
Sunne
,
which
by
his
presence
makes
day
,
and
by
his
absence
night
,
as
was
fit
,
&
only
fit
for
the
quickning
,
enlivening
,
and
comfort
of
every
kind
of
living
creature
,
so
that
upon
this
course
the
wel-being
,
yea
the
very
being
almost
of
all
things
doth
depend
.
Wee
should
lament
and
bewaile
our
exceeding
great
blindnesse
,
We
have
the
profit
of
the
day
and
of
the
night
,
but
neither
in
one
nor
other
do
we
mark
the
wisedome
,
goodnesse
,
and
power
of
God
.
Let
us
looke
up
to
God
in
this
worke
,
and
meditate
on
it
at
fit
times
,
in
the
morning
so
soone
as
we
are
awake
,
and
begin
to
see
the
darknesse
vanquished
,
and
the
light
conquering
,
and
that
the
Sun
is
raised
above
our
Horizon
,
and
is
come
to
visite
our
parts
againe
,
it
were
a
fruitfull
thing
to
think
thus
.
How
great
a
journey
hath
the
Sunne
gone
in
this
little
time
wherein
I
have
been
asleep
,
and
could
observe
nothing
,
and
now
returned
againe
as
it
were
to
call
me
up
;
say
,
Lord
thou
hast
made
night
,
CHAP.
IIII.
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
windes
,
Psal.
104.
3.
must
be
understood
all
the
meteors
,
the
great
works
of
God
by
which
he
sheweth
himselfe
&
worketh
in
this
lower
Heaven
.
They
are
called
Meteors
[
*
](A47629-e98320-b)
*
Meteora
à
loco
quia
in
sublimi
regione
pendent
,
Brierwood
.
because
they
are
most
of
them
generated
aloft
in
the
aire
.
Zanchius
saith
there
are
foure
sorts
of
Meteors
,
others
make
but
3.
sorts
.
1.
Fiery
,
2.
Airy
,
which
being
begotten
of
dry
vapours
of
the
earth
,
come
neare
the
nature
of
aire
,
as
winds
.
3.
Waterie
,
which
retaine
the
nature
of
the
water
,
as
snow
and
raine
.
4.
Earthly
,
which
being
begot
of
earthly
vapours
,
are
also
digged
out
of
the
Earth
,
as
metals
,
stones
.
The
efficient
cause
is
God
,
The
remote
matter
of
the
Meteors
are
Elements
,
the
next
matter
are
exhalations
,
which
are
two-fold
,
fumus
et
vapor
,
smoake
is
of
a
middle
nature
between
earth
and
fire
,
vapour
betweene
water
and
aire
.
If
it
come
from
the
earth
or
some
sandy
place
,
it
is
fumus
a
fume
or
kind
of
smoak
,
[
*
](A47629-e98460-b)
*
Vapor
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
aire
,
whence
divers
impressions
are
formed
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
](A47629-e98500-b)
a
Like
chesnuts
or
egges
breaking
in
the
fire
.
the
cloud
,
from
whence
proceedes
the
tumbling
noise
which
we
call
Thunder
.
The
Earth
sends
out
partly
by
its
owne
innate
heate
,
and
partly
by
the
externall
heate
and
attraction
of
the
Sun
,
certain
hot
and
[
b
](A47629-e98520-b)
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
thicke
cloud
,
consisting
of
cold
and
moist
vapours
,
which
finding
themselves
straightned
,
do
with
violence
seeke
a
vent
,
and
breake
through
the
sides
or
low
part
of
the
cloude
.
There
is
first
a
great
conflict
and
combate
there
of
the
contrary
qualities
,
a
great
rumbling
and
tumbling
and
striving
of
the
exhalations
within
the
cloud
,
untill
it
breake
forth
into
a
loud
and
fearfull
cracke
.
Then
the
exhalation
by
its
heate
incensed
in
the
strife
,
proves
all
on
a
flame
as
it
comes
in
the
aire
,
and
that
is
Lightning
.
Lastly
the
exhalation
falling
downe
upon
the
earth
is
so
violent
,
that
sometimes
it
breakes
trees
,
sometimes
it
singeth
and
burneth
what
it
meetes
mith
,
it
kills
men
and
living
creatures
,
and
in
the
most
abundance
of
it
,
there
is
a
Thunder
bolt
begotten
through
exceeding
great
heate
,
hardning
the
earthy
parts
of
it
.
God
hath
power
over
the
Thunder
.
At
the
delivering
of
the
Law
,
mighty
thunder-claps
made
way
to
the
Lords
appearance
,
and
were
his
harbingers
to
tell
of
his
comming
,
and
prepare
the
hearts
of
the
people
with
exceeding
great
awfulnesse
and
obedience
to
receive
directions
from
him
.
The
Lord
puts
down
,
Job
40.
9.
with
this
question
,
Canst
thou
thunder
with
a
voyce
like
God
,
speake
terribly
,
and
with
as
big
and
loud
a
voice
as
thou
canst
;
and
if
thy
voyce
be
answerable
to
loud
thunder
,
either
in
terriblenesse
or
loudnesse
,
then
will
I
confesse
my selfe
to
be
thy
equall
;
and
Elihu
reasoned
for
God
by
consideration
of
this
great
worke
.
David
,
Psal.
29.
sheweth
the
greatnesse
of
God
in
the
greatnesse
of
this
mighty
sound
.
But
it
pleaseth
God
to
effect
this
worke
,
not
immediately
but
mediately
,
using
naturall
and
ordinary
causes
according
to
his
owne
good
will
and
pleasure
for
the
eff●cting
thereof
.
There
doe
arise
from
the
ends
of
the
earth
as
the
Scripture
speaks
,
that
is
,
from
all
quarters
of
this
inferiour
part
of
the
world
,
consisting
of
earth
and
water
,
certain
steams
or
fumes
partly
drawn
up
thence
by
the
heate
and
influence
of
the
Sun
and
other
Planets
or
constellations
,
partly
breathed
out
of
the
earth
by
the
naturall
heate
thereof
.
Whereof
some
are
hot
and
moist
,
being
as
it
were
of
a
middle
nature
betwixt
water
and
aire
:
some
hot
and
dry
being
of
a
middle
nature
betwixt
fire
and
aire
as
some
Philosophers
thinke
,
of
which
two
,
as
of
the
matter
,
are
brought
forth
these
strange
things
which
wee
see
in
the
aire
,
and
among
the
rest
,
Thunder
.
Though
thunder
bee
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
wee
heare
the
Thunder
,
because
of
the
swiftnesse
of
the
fire
above
the
aire
,
and
because
the
eye
is
quicker
in
perceiving
its
object
then
the
eare
.
This
is
done
for
the
benefit
of
the
world
,
1.
We
must
turne
all
this
to
a
spirituall
use
,
viz.
to
instruct
us
in
the
feare
of
him
that
is
Lord
of
Hoasis
,
who
shews
his
greatnesse
in
these
mighty
deedes
of
his
hand
,
to
which
purpose
alwayes
the
Scripture
speakes
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
mindes
to
encrease
in
the
knowledge
of
his
excellencie
,
and
our
hearts
in
the
love
and
feare
of
him
.
All
his
works
are
therefore
exhorted
to
praise
him
,
because
wee
by
all
should
learn
his
praise
and
greatnesse
.
How
able
is
God
to
destroy
sinners
,
how
quickely
and
in
a
moment
can
hee
bring
them
to
ruine
!
let
him
but
speake
to
the
thunder
,
haile
,
tempest
,
and
they
will
beate
downe
and
consume
his
adversaries
before
his
face
,
ô
then
tremble
before
him
.
3.
We
must
learn
to
put
our
confidence
in
God
,
and
boldly
to
promise
our selves
deliverance
when
he
promiseth
it
.
God
is
wonderfull
in
making
and
ruling
the
clouds
.
This
is
a
work
which
God
doth
often
alleadge
in
Scripture
to
prove
his
greatnesse
,
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
,
Psal.
18.
11.
2.
Sam.
22.
12.
swadling
bands
for
the
Sea
,
Job
38.
9.
The
cloud
is
a
thicke
&
moist
vapour
drawne
up
from
the
earth
by
the
heat
of
the
Sun
to
the
middle
region
of
the
aire
,
and
by
the
coldnesse
there
further
thickened
,
so
that
it
hangeth
,
untill
ether
the
weight
or
some
resolution
,
cause
it
to
fall
downe
.
and
then
it
is
thicke
,
and
drops
downe
.
They
are
but
nine
miles
(
say
some
)
from
the
earth
,
but
they
are
of
unequall
height
,
and
are
lower
in
Winter
then
in
Summer
,
when
the
Sun
hath
the
greater
force
,
then
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
heate
&
influence
of
the
Sun
and
the
Stars
which
doth
rarifie
the
water
,
&
draw
thence
the
matter
of
the
clouds
,
as
you
shall
perceive
,
if
you
hold
a
wet
cloath
before
the
fire
,
that
a
thicke
steame
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
heate
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
turne
them
againe
into
water
at
length
and
at
last
to
thicke
clouds
.
2.
The
matter
is
the
steams
that
the
waters
and
earth
doe
yeeld
forth
by
this
heate
.
The
uses
of
it
are
to
make
rain
and
snow
,
(
snow
is
nothing
but
rain
condensated
&
whi●ened
by
the
excessive
cold
in
the
winter
time
as
it
is
in
descending
)
for
the
watering
of
the
earth
and
making
it
fruitfull
,
or
else
for
the
excessive
moistning
of
the
earth
to
hinder
the
fruitfulnesse
of
it
,
if
God
see
fit
to
punish
.
The
earth
without
moysture
cannot
bring
forth
the
fruit●
that
it
should
,
and
some
parts
of
the
earth
have
so
little
water
neare
them
below
,
that
they
could
not
else
be
sufficiently
moystened
to
the
making
of
them
fruitfull
.
God
hath
therefore
commanded
the
Sunne
among
other
offices
to
make
the
vapours
ascend
from
the
Sea
and
Earth
,
that
he
may
powre
it
down
again
upon
the
forsaken
wildernesse
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
down-ward
.
Sol.
No
man
by
wit
or
reason
can
resolve
this
doubt
,
but
only
from
the
word
of
God
,
which
teacheth
that
it
is
by
vertue
of
Gods
Commandement
given
in
the
Creation
,
that
the
Cloudes
fall
not
,
Gen.
1.
6.
Let
the
Firmament
separate
the
waters
from
the
waters
:
He
hangeth
the
Earth
upon
nothing
,
be
bindeth
the
waters
in
the
Clouds
,
and
the
Cloud
is
not
rent
under
them
.
Philosophie
is
too
defective
to
yeeld
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
carelesnesse
and
folly
which
forbeare
to
consider
of
this
worke
that
hangs
over
our
heads
.
When
the
Clouds
either
favour
or
chastise
us
,
let
us
take
notice
of
Gods
hand
in
these
either
comfortable
or
discomfortable
effects
,
and
not
impute
it
all
to
the
course
of
nature
.
By
meanes
of
the
Clouds
God
waters
the
earth
,
yea
the
drye
wildernesse
:
without
moysture
there
can
be
no
fruitfulnesse
,
without
Clouds
no
raine
,
without
that
no
corne
or
grasse
,
and
so
no
man
or
beast
.
Raine
[
a
](A47629-e99220-b)
a
Great
raine
is
called
nimbus
,
small
raine
imber
.
is
as
it
were
the
melting
of
a
Cloude
turned
into
water
,
Psal.
104.
13.
It
is
a
great
work
of
God
to
make
raine
,
and
cause
it
fitly
and
seasonably
to
descend
upon
the
earth
.
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
worke
to
Job
.
as
a
demonstration
of
his
greatnesse
,
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
evill
which
followes
the
want
,
excesse
or
untimelinesse
of
it
.
2.
In
regard
of
mans
utter
inability
to
procure
[
b
](A47629-e99360-b)
b
Though
all
men
should
unite
all
their
wits
,
purses
,
&
hands
together
,
to
make
or
to
hinder
one
showr
of
raine
,
they
are
unable
.
Rich
men
;
great
,
wise
men
,
have
not
these
waters
at
command
:
the
lesse
a
creature
can
do
to
effect
it
,
the
more
doth
the
greatness
of
God
shine
forth
in
it
.
or
hinder
it
,
as
in
the
dayes
of
Noah
,
all
the
world
could
not
hinder
it
,
and
in
the
dayes
of
Ahab
none
could
procure
it
.
3.
In
regard
of
the
greatnesse
of
the
worke
in
the
course
of
nature
for
the
effecting
of
which
,
so
many
wonders
concurre
.
First
,
without
this
drinke
afforded
to
the
fields
,
we
should
soone
finde
the
world
pined
and
sterved
,
and
man
and
beast
consumed
out
of
it
for
want
of
foode
to
eate
.
It
is
the
cause
of
fruitfulnesse
,
and
the
want
of
it
causeth
barrennesse
,
and
so
destruction
of
all
living
creatures
that
are
maintained
by
the
encrease
of
the
earth
.
As
mischievous
and
terrible
a
thing
as
a
famine
is
,
so
good
and
beneficiall
a
thing
is
raine
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
off-spring
in
great
store
and
fit
season
,
Lastly
,
Pro.
26.
1.
1
Sam.
12.
16.
The
greatnesse
of
the
workes
which
must
meet
together
for
making
and
distributing
of
raine
doth
magnifie
the
worke
.
The
Sunne
by
his
heate
drawes
up
moist
steams
&
breath
from
the
earth
and
water
,
these
ascending
to
the
middle
region
of
the
aire
which
is
some-what
colder
then
the
lower
,
are
again
thickned
and
turne
into
water
,
and
so
drop
downe
by
their
owne
heavinesse
:
by
drops
,
not
altogether
as
it
were
by
cowles
[
*
](A47629-e99510-b)
*
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
it selfe
into
drops
,
and
partly
because
it
is
by
little
and
little
not
all
at
once
thickned
and
turned
into
water
,
&
so
descends
by
little
portions
as
it
is
thickned
.
So
the
Sunne
and
other
starres
,
the
earth
,
the
water
,
windes
,
and
all
the
frame
of
nature
are
put
to
great
toile
and
paines
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
raine
,
Gen.
2.
5.
It
is
said
there
God
had
not
caused
it
to
raine
,
Job
5.
10.
Jer.
14.
22.
Zach.
10.
1.
The
materiall
cause
of
it
is
a
vapour
ascending
out
of
the
earth
.
3.
the
formall
,
by
the
force
of
the
cold
,
the
vapours
are
condensed
into
Clouds
in
the
middle
region
of
the
aire
.
4.
The
end
of
raine
,
to
water
the
earth
,
Genes.
2.
6.
which
generation
and
use
of
raine
David
hath
elegantly
explained
,
Psal.
147.
8.
The
cause
of
the
Raine-bow
is
the
light
or
beames
of
the
Sun
in
a
hollow
and
dewie
cloud
,
We
should
be
humbled
for
our
unthankfulness
and
want
of
making
due
use
of
this
mercie
,
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
grassie
or
greene
colour
which
shewes
that
God
doth
preserve
the
world
for
the
present
.
3.
The
yellow
or
fiery
colour
,
shewing
the
world
shal
be
destroyed
with
fire
.
Dew
consists
of
a
cold
moist
vapour
which
the
Sun
draweth
into
the
aire
,
from
whence
when
it
is
somewhat
thickned
through
cold
of
the
night
,
and
also
of
the
place
(
whether
the
Sun
exhaled
it
)
it
falleth
down
in
very
small
and
indiscernable
drops
to
the
great
refreshment
of
the
earth
.
Hath
the
raine
a
Father
?
or
who
hath
begotten
the
drops
of
dew
?
Out
of
whose
wombe
came
the
raine
and
the
hoary
frost
of
heaven
,
who
hath
gendred
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
calme
and
not
windy
,
and
generated
in
the
lowest
region
of
the
aire
.
Haile
and
ice
is
the
same
thing
,
viz.
water
bound
with
cold
,
they
differ
onely
in
figure
,
viz.
that
the
hailestones
are
or
bicular
begotten
of
the
little
drops
of
raine
falling
,
Though
ice
be
not
Chrystall
,
yet
some
say
Chrystall
is
from
ice
;
when
ice
is
hardened
into
the
nature
of
a
stone
it
becomes
Chrystall
;
more
degrees
of
coldnesse
,
hardnesse
,
and
clearenesse
,
give
ice
the
denomination
of
Chrystall
,
and
the
name
Chrystall
imports
so
much
,
that
is
,
water
by
cold
contracted
into
ice
;
Plinie
in
his
naturall
Historie
saith
,
the
birth
of
it
is
from
ice
vehemently
frozen
.
[
a
](A47629-e99820-b)
a
lib.
37.
ch.
2
But
Doctor
Browne
[
*
](A47629-e99840-b)
*
lib.
2.
chap.
1.
in
his
enquiries
into
vulgar
errours
doubts
of
it
.
The
windes
are
also
a
great
worke
of
God
,
he
made
and
he
ruleth
the
winds
[
b
](A47629-e99860-b)
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
,
hee
brings
them
out
of
his
treasures
,
The
efficient
causes
of
them
are
the
Sunne
,
and
starres
,
by
their
heate
drawing
up
the
thinnest
and
dryest
fumes
or
exhalations
,
which
by
the
cold
of
the
middle
region
being
beaten
back
againe
,
the
wind
bloweth
where
it
listeth
,
wee
heare
its
sound
but
know
not
whence
it
commeth
,
nor
whether
it
goeth
.
It
is
a
thing
which
farre
surpasseth
our
understanding
to
conceive
fully
the
causes
of
it
.
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
heate
.
These
Winds
alter
the
weather
,
some
of
them
bringing
raine
,
some
drinesse
,
[
c
](A47629-e99980-b)
c
The
profit
of
the
wind
.
Dr.
Fulke
of
meteors
.
some
frost
and
snow
,
which
are
all
necessary
;
there
is
also
an
universall
commodity
which
riseth
by
the
onely
moving
of
the
ayre
,
which
ayre
if
not
continually
stirred
,
would
soone
putrifie
and
infect
all
that
breath
upon
the
earth
.
It
serves
to
condemne
our
owne
blindnesse
that
cannot
see
God
in
this
great
worke
;
The
consideration
of
the
windes
,
leades
us
into
our selves
,
and
that
1.
For
humiliation
;
for
who
knoweth
the
nature
of
the
winde
,
the
place
of
the
winde
,
the
way
of
the
winde
,
to
see
in
it
our
owne
vanity
,
Job
7.
7.
Psal.
78.
39.
2.
Instruction
,
Prov.
27.
18.
They
shall
be
as
stubble
or
chaffe
before
the
winde
,
Psal.
1.
Metalls
[
*
](A47629-e100130-b)
*
Metalla
,
i.
e.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
which
is
ingendred
or
bred
about
,
or
with
some
other
thing
,
as
gold
about
silver
,
and
silv●r
abo●●
brass
.
Plinis
.
l.
33.
chap.
6.
are
minerall
substances
,
susible
and
malleable
.
They
are
commonly
distinguished
into
perfect
and
imperfect
;
perfect
,
because
they
have
lesse
impurity
or
heterogen●ity
in
them
,
as
gold
and
silver
:
imperfect
,
because
they
are
full
of
impurities
,
as
iron
,
copper
,
tin
and
lead
.
Gold
of
all
metalls
is
the
most
solid
,
and
therefore
the
most
heavie
.
It
will
loose
none
of
his
substance
neither
by
fire
nor
water
,
therefore
it
will
not
make
broth
more
cordiall
,
being
boyled
in
it
.
Silver
is
next
in
purity
to
gold
,
but
it
is
inferiour
unto
it
.
Precious
stones
(
in
Latine
Gemmae
)
are
esteemed
for
their
rarity
,
or
for
some
vertue
fancied
to
be
in
them
,
or
for
their
purenesse
and
transparentnesse
.
The
Psalmist
declares
the
great
worke
of
God
in
distinguishing
the
waters
from
the
earth
,
[
*
](A47629-e100230-b)
*
It
is
called
mare
either
from
the
Latine
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
sinke
down
into
huge
hollow
channells
prepared
to
receive
it
,
that
so
the
dry
land
might
appeare
above
it
.
so
that
no
dry
ground
was
seene
or
could
be
seene
in
the
world
,
this
was
the
first
constitution
of
them
as
Moses
relateth
,
Gen.
1.
2.
The
deepe
was
the
whole
Orbe
of
waters
which
inclosed
the
earth
in
themselves
.
But
then
God
pleased
to
divide
the
waters
from
the
earth
,
so
as
to
make
dry
land
appeare
,
and
for
that
end
.
1.
He
drave
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
voyce
)
did
make
the
waters
to
gather
together
into
the
place
that
hee
had
appointed
for
them
under
the
earth
,
and
that
by
raising
up
hills
and
mountaines
,
and
causing
dales
and
valleyes
,
then
God
appointed
the
waters
their
bounds
that
they
should
still
continue
in
these
hollowes
under
the
earth
,
and
not
returne
to
cover
the
earth
,
as
else
of
their
owne
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
with-held
within
his
bankes
by
divine
power
?
The
answer
is
affirmative
,
2.
Whether
there
be
more
Sea
or
Land
.
The
multitude
of
waters
made
by
God
at
first
did
cover
the
earth
,
and
inclose
it
round
,
the
Sea
therefore
must
needs
be
farre
greater
then
the
Earth
.
The
Mapps
shew
it
to
be
greater
in
quantity
then
the
Earth
.
3.
Whether
the
deepnesse
of
the
Sea
[
*
](A47629-e100380-b)
*
Carpenter
in
his
2d
▪
book
of
Geographie
,
c.
10.
saith
the
perpendicular
height
of
the
highest
mountaines
seldome
exceeds
●en
fur
longs
.
doth
exceed
the
height
of
the
mountaines
.
Walter
Raleighs
Historie
of
the
world
,
l.
1.
c
▪
7
Sect.
11.
It
was
a
great
worke
of
God
to
make
mountaine
&
vallies
,
hils
&
dales
.
The
Scripture
often
mentions
it
,
Pro.
8.
25.
Psal.
65.
6.
and
95.
4.
and
90.
2.
Psalm
104.
8.
Amos
4.
13.
Therfore
are
the
mountaines
exhorted
to
praise
God
,
Psal.
146.
9.
Esay
40.
12.
Hee
is
said
to
have
weighed
the
mountaines
in
scales
and
the
hils
in
ballances
,
that
is
,
to
have
poised
them
even
,
so
that
the
earth
might
remain
unmoveably
in
the
parts
of
it
as
well
as
in
the
whole
.
The
greatnesse
of
this
worke
appeares
:
1.
In
the
strangenesse
and
hiddennesse
of
it
.
How
should
so
heavy
a
thing
as
the
earth
thus
heave
up
it selfe
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
bee
some
hills
were
made
by
the
furie
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
usefulnesse
of
it
?
1.
For
beauty
and
ornament
,
it
gives
a
more
delightfull
prospect
to
see
hills
and
dales
,
then
to
looke
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
fruitfull
then
if
they
were
flats
without
hills
,
because
of
the
dew
and
moysture
that
descendeth
upon
them
,
from
the
hills
,
and
some
things
grow
better
upon
the
higher
places
,
on
the
sides
or
tops
of
the
mountaines
.
3.
Without
these
hills
and
mountaines
there
could
not
have
been
roome
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
beene
rivers
and
springs
running
with
so
constant
a
course
.
5.
Hills
and
mountaines
are
the
receptacles
of
the
principall
mines
for
metalls
and
quarries
for
all
kinde
of
usefull
stones
,
Deut.
8.
9.
and
33.
15.
They
are
for
boundaries
betwixt
Countrey
and
countrey
,
Kingdome
and
Kingdome
.
We
should
tell
our selves
how
admirable
and
usefull
this
kind
of
frame
and
scituation
the
earth
is
.
4.
Whether
[
*
](A47629-e100600-b)
*
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
saltnesse
of
the
Sea
.
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
chiefe
cause
,
for
it
drawes
up
the
thinner
and
fresher
parts
of
the
water
,
leaving
the
thicker
and
lower
water
to
suffer
adustion
of
the
Sun-beames
;
and
so
consequently
to
become
salt
,
De
Origine
Fontium
,
c.
8.
&
9.
See
Plinies
booke
of
natural
history
from
ch.
97.
to
100.
two
things
chiefely
concurre
to
the
generation
of
saltishnesse
,
drowth
&
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
saltnesse
of
the
Sea
.
Aristotle
affirmeth
that
the
Sea
in
Summer
,
&
toward
the
South
is
more
salt
then
else-where
,
and
is
fresher
toward
the
bottome
then
top
.
The
Sea
is
salt
,
1.
to
keepe
it
from
putrifaction
,
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
[
*
](A47629-e100730-b)
*
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
boyled
again
with
heate
.
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
certaine
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
moone
,
which
rules
over
all
moist
bodies
.
Brierwood
de
meteoris
.
Some
attribute
it
to
certaine
subterranean
or
under-Sea
fires
.
The
final
cause
of
the
Seas
motion
is
the
preserving
and
purging
of
the
waters
,
as
the
aire
is
purged
by
windes
.
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
dyed
through
tediousnesse
of
such
an
intricate
doubt
.
Some
say
he
drowned
himselfe
in
Euripus
,
because
hee
could
finde
no
reason
why
it
had
so
various
a
fluxion
and
refluxion
seven
times
a
day
at
least
,
adding
before
that
his
praecipitation
,
quoniam
Aristoteles
non
cepit
Euripum
,
Euripus
capiat
Aristotelem
.
Since
Aristotle
could
not
comprehend
Euripus
,
it
should
comprehend
him
.
But
Doctor
Brown
in
his
Enquiries
[
*
](A47629-e100900-b)
*
l.
7.
ch.
13.
seemes
to
doubt
of
the
truth
of
this
story
.
Other
questions
there
are
concerning
r●vers
.
What
is
the
originall
of
[
a
](A47629-e100920-b)
a
See
Doctor
Jorden
of
Bathes
.
ch.
3.
springs
and
Rivers
?
what
manner
of
motion
the
running
of
the
rivers
is
?
whether
straight
or
circular
.
As
one
part
of
the
waters
,
He
sendeth
the
springs
into
the
valleyes
which
run
along
the
hills
,
that
is
,
He
made
the
springs
and
fountaines
to
conveigh
waters
from
place
to
place
,
the
use
of
this
is
to
give
drinke
unto
the
beasts
,
even
to
the
wilde
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
fowles
,
which
have
their
habitation
in
the
trees
which
grow
neere
and
by
meanes
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
fowles
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
powred
downe
againe
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
Gods
works
.
The
Poets
faigned
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
owne
,
and
doubted
whether
there
were
any
other
Sea
but
that
,
whence
Pontus
was
used
for
the
Sea
in
generall
.
The
Sea
is
a
wide
and
spacious
place
,
The
reason
of
the
greatnesse
and
widenesse
of
it
is
the
multitude
of
waters
which
were
made
by
God
at
the
first
,
which
because
they
did
cover
the
earth
and
inclose
it
round
,
it
must
needs
be
farre
greater
then
the
earth
,
Again
,
the
use
the
principall
use
of
the
Sea
&
waters
therof
was
;
that
it
might
supply
vapours
for
making
of
the
clouds
by
the
attraction
of
the
Sunne
and
native
heate
of
the
Sea
in
respect
of
some
fire
which
God
hath
mixed
with
the
earth
and
waters
,
Now
if
the
superficies
of
the
Sea
were
not
very
large
and
wide
,
the
Sunne
could
not
have
power
enough
by
its
attractive
heate
and
warmth
,
by
which
it
doth
attenuate
&
make
thin
the
waters
into
vapours
:
which
after
the
cold
of
the
aire
,
when
they
come
into
the
middle
region
of
it
,
doth
againe
thicken
and
turne
it
into
waters
.
I
say
the
Sunne
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
raine
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
generall
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
streight
.
In
the
Sea
are
innumerable
creatures
,
Another
use
of
the
Sea
is
,
there
goe
the
Ships
,
as
the
Prophet
speakes
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
usefull
to
transport
men
from
place
to
place
,
and
other
things
from
countrey
to
countrey
.
Men
build
moveable
houses
,
and
so
goe
through
the
waters
on
dry
ground
:
they
flye
through
the
Sea
by
the
helpe
of
windes
gathered
in
fitly
with
sails
,
as
birds
do
through
the
aire
:
and
having
learnt
of
birds
to
steere
themselves
in
the
Sea
,
they
have
an
helme
,
at
the
which
the
Master
sitting
,
doth
turne
about
the
whole
bodie
of
his
ship
at
his
pleasure
.
The
swiftnesse
of
the
motion
of
a
ship
is
strange
,
some
say
that
with
a
strong
winde
they
will
goe
as
fast
and
faster
then
an
arrow
out
of
a
bow
.
The
Lord
hath
given
understanding
to
man
to
frame
a
huge
vessell
of
wood
cut
into
s●t
pieces
,
and
to
joyne
it
so
close
with
pitch
and
rozin
and
other
things
mixt
together
,
that
it
shall
let
in
none
or
but
a
little
water
,
and
it
shall
carry
a
very
great
burden
within
,
&
yet
will
not
sinke
under
water
;
and
hath
given
wisedome
also
to
man
to
make
sailes
to
receive
the
strength
of
the
winde
,
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
amuze
an
ordinary
beholder
,
and
all
this
for
a
most
excellent
use
,
viz.
of
maintaining
commerce
betwixt
Nation
and
Nation
,
and
of
conveighing
things
needfull
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
,
How
obnoxious
are
we
to
God
,
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
then
the
tops
of
highest
mountaines
.
He
can
doe
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
goodnesse
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
meere
favour
,
and
that
his
speciall
power
and
goodnesse
keeps
us
:
the
waters
if
they
were
left
to
their
own
naturall
propensity
would
soone
overwhelm
the
earth
againe
,
but
that
God
locked
them
up
in
the
places
provided
for
them
.
This
worke
is
mentioned
in
divers
places
,
Job
38.
8.
and
26.
10.
Psalme
37.
7.
Prov.
8.
29.
Jer.
5.
22.
First
,
it
is
absolutely
needfull
for
the
preservation
of
the
lives
of
all
things
that
live
and
breath
out
of
the
Sea
.
2.
It
is
a
strange
and
hidden
work
,
God
effecteth
it
by
some
setled
reason
in
the
course
of
nature
,
but
we
cannot
by
searching
find
it
out
.
Perhaps
this
may
be
it
,
the
naturall
motion
of
every
heavy
thing
is
toward
the
Center
,
and
then
it
will
rest
when
it
hath
attained
to
its
own
proper
place
.
Now
the
earth
is
stretched
over
the
flouds
,
and
it
may
seeme
that
a
great
part
of
them
doth
fill
the
very
bowells
&
concavity
of
the
earth
in
the
very
place
where
the
Center
or
middle
point
of
it
is
seated
.
Hence
it
is
,
that
they
will
not
be
drawne
up
againe
,
nor
follow
the
upper
parts
which
tosse
themselves
up
and
downe
,
but
rather
pull
down
those
rising
graves
againe
,
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
meere
empty
place
in
which
nothing
at
all
is
contained
,
because
that
would
divide
the
contiguity
of
things
,
and
so
cause
that
the
world
should
bee
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
,
aire
will
descend
,
and
all
things
wil
even
loose
their
own
nature
,
and
doe
quite
contrary
to
their
nature
,
rather
then
such
a
thing
should
be
.
Now
it
may
seeme
the
Lord
hath
hidden
the
water
in
the
earth
with
such
turnings
and
windings
,
some
places
in
which
it
is
,
being
larger
some
lesse
large
,
that
the
larger
places
having
no
open
vent
for
aire
to
succeed
the
water
,
cannot
be
so
soone
filled
from
below
,
as
they
would
emptie
themselves
upward
,
and
so
there
must
needs
be
vacuity
,
if
they
should
not
returne
back
againe
and
stop
their
course
,
and
therefore
they
must
needs
stop
as
it
were
in
the
midst
of
their
carriere
.
And
this
also
may
seeme
to
be
a
great
and
principall
cause
of
the
fluxe
and
refluxe
of
the
Sea
,
which
if
it
were
not
,
the
waters
having
their
course
alwayes
one
way
,
must
needs
by
little
and
little
returne
againe
to
cover
the
earth
.
If
this
be
the
cause
(
as
is
probable
)
it
is
wonderfull
,
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
then
not
maintain
the
generall
course
of
nature
in
the
close
joyning
together
of
things
:
for
if
they
might
bee
sundred
one
from
another
,
at
length
the
whole
must
needs
be
quite
out
of
frame
,
and
a
generall
confusion
would
follow
.
We
must
even
chide
and
reprove
our selves
for
our
extream
stupidity
that
are
so
little
(
if
ever
a
whit
)
affected
with
this
worke
so
great
in
it selfe
,
and
so
behoofefull
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
,
It
may
exhort
us
to
feare
him
that
hath
appointed
the
Sands
for
a
bound
of
the
Sea
,
and
will
not
let
the
waves
prevaile
over
us
for
all
their
tossing
and
tumbling
.
He
is
of
great
power
,
and
can
over-rule
so
furious
an
Element
,
and
feare
not
though
the
waters
roare
,
and
though
the
mountains
were
cast
into
the
midst
of
the
Sea
.
This
commends
unto
us
Gods
greatnesse
who
doth
so
infinitely
surpasse
the
Seas
greatnesse
,
and
who
hath
made
so
much
water
for
it
,
and
it
a
place
for
so
much
water
.
Let
us
thinke
of
it
in
particular
,
and
dwell
a
little
upon
it
,
that
we
may
also
know
our
nothingnesse
.
What
a
great
thing
is
the
Sea
in
it selfe
considerd
!
What
is
this
Island
in
comparison
of
the
Sea
,
and
yet
we
call
it
Great
Brittaine
?
It
must
needs
bee
greater
then
the
earth
,
for
the
waters
did
round
about
involve
and
encompasse
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
hee
,
and
how
much
to
be
admired
?
Great
,
not
in
quantity
and
extension
of
dimensions
,
but
in
perfection
of
Essence
.
How
great
is
hee
that
is
beyond
Earth
Sea
and
world
and
all
more
then
these
are
beyond
Nothing
.
And
let
us
a
little
compare
our selves
with
this
great
and
wide
Sea
.
The
Sea
is
but
part
of
this
Globe
,
yet
hath
in
it
water
enough
to
drowne
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
himselfe
,
and
what
compared
to
God
the
maker
of
the
wide
Sea
and
this
wide
world
.
Oh
how
nothing
is
man
,
am
I
my selfe
among
other
men
,
and
why
am
not
I
humble
before
God
,
why
do
I
not
cast
downe
and
abase
my selfe
in
his
presence
,
and
carry
my selfe
to
him
as
becommeth
so
poore
,
meane
,
and
small
a
creature
,
to
so
Infinite
and
great
a
Creator
.
Let
us
morally
use
the
things
wee
see
,
else
the
naturall
knowledge
will
doe
us
no
good
at
all
.
We
may
see
in
the
Sea
a
map
of
the
misery
of
mans
life
,
it
ebbeth
and
floweth
,
seldome
is
quiet
,
but
after
a
little
calm
a
tempest
ariseth
sodainly
.
So
must
I
looke
for
stormes
upon
the
sea
of
so
troublesome
a
world
.
For
the
great
worke
of
Navigation
,
and
so
of
transportation
of
things
by
Sea
,
and
for
the
fitnesse
of
the
Sea
to
that
use
wee
must
praise
God
,
every
man
hath
the
benefit
of
it
.
By
vertue
of
it
wee
have
Pepper
,
Cloves
and
Mace
,
Figs
and
Raisms
,
Sacke
and
Wines
of
all
sorts
,
Silkes
and
Velvets
,
and
all
the
commodities
of
other
Kingdomes
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
inrich
a
Nation
,
The
materialls
of
a
ship
are
wonderfull
.
First
,
it
is
made
of
the
strongest
and
durablest
wood
,
the
Oake
and
Cedar
.
[
*
](A47629-e101590-b)
*
See
Plinies
natural
history
,
l.
16.
c.
40.
Now
it
is
a
strange
worke
of
God
to
make
such
a
great
tree
out
of
the
earth
.
2.
The
nailes
in
it
are
made
of
iron
,
that
the
pieces
may
be
closely
compacted
.
3.
Tarre
and
pitch
to
stop
every
crevise
,
that
no
water
or
ayre
might
enter
,
this
they
learned
of
God
himselfe
,
who
bid
Noah
to
plaister
the
Arke
within
and
without
with
pitch
.
4.
Cords
made
of
flaxe
,
a
multitude
of
strange
things
concur
to
this
worke
.
What
pitty
is
it
that
Souldiers
&
Marriners
(
as
was
said
)
who
are
sosubject
to
dangers
,
in
his
Epistle
to
Sir
Ho
ratio
Vere
prefixed
before
his
Bruised
reede
.
Qui
nescit
●rare
discat
navigare
.
&
have
such
frequent
experience
of
Gods
goodnesse
and
mercy
to
them
in
their
preservation
,
should
generally
be
so
prophane
and
forgetfull
of
God
.
For
the
Souldier
it
is
an
olde
saying
Nulla
fides
pietasque
viris
qui
castra
sequuntur
.
And
for
the
Marriuer
nautarum
vota
is
grown
into
a
proverb
.
In
the
third
dayes
worke
were
likewise
created
grass
,
herbs
,
plants
and
trees
The
first
is
grasse
,
or
greene
herbe
,
which
is
that
which
of
it selfe
springs
up
without
setting
or
sowing
.
2.
Herbe
bearing
seed
,
The
third
,
trees
and
plants
,
which
are
of
a
woody
substance
,
which
beare
fruit
and
have
their
feede
,
which
turnes
to
fruit
in
themselves
.
God
by
his
powerfull
word
,
The
great
power
of
God
appeares
in
this
,
Hee
is
able
to
worke
above
nature
without
meanes
,
the
fruitfulnesse
of
the
earth
stands
not
in
the
labour
of
the
Husband-man
,
but
in
the
blessing
of
God
.
He
also
caused
the
earth
to
yeeld
nourishment
for
such
divers
herbs
and
plants
,
yea
herbs
of
contrary
qualitie
will
grow
and
thrive
close
one
by
another
,
when
those
which
are
of
a
nearer
nature
will
not
do
so
.
The
herbe
was
given
at
first
for
mans
use
as
well
as
beasts
,
Gen.
1.
9.
Psalm
104.
14.
Herbs
are
one
wonderfull
worke
of
God
.
The
greatnesse
of
the
worke
appeare●h
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
seede
,
some
have
seede
,
some
grow
in
one
place
,
some
in
another
,
some
are
for
foode
,
some
for
medicine
,
and
some
for
both
.
That
out
of
the
earth
by
the
heate
of
one
Sunne
,
with
the
moysture
of
one
and
the
same
water
,
there
should
proceede
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
sweete
,
some
sowre
,
some
bitter
,
some
of
middle
tasts
.
In
the
bowells
of
the
earth
the
Lord
created
gold
,
Plants
grow
till
they
dye
,
whence
they
are
called
vegetables
.
At
the
first
,
Gen.
1.
20.
and
they
have
continued
ever
since
of
necessary
use
,
both
for
meat
to
maintain
life
,
and
for
medicines
to
recover
health
.
Solomons
wisedome
and
knowledge
was
such
,
that
hee
was
able
to
set
out
the
nature
of
all
plants
,
from
the
highest
Cedar
to
the
lowest
Mosse
,
1
Kings
4.
33.
We
must
here
condemne
our
stupidity
and
blindnesse
of
minde
that
are
not
provoked
many
times
by
this
particular
to
magnifie
the
name
of
God
.
When
a
man
hath
occaslon
to
travell
through
a
Close
or
ground
,
how
great
store
of
herbs
seeth
hee
,
whose
nature
,
yea
names
he
is
ignorant
of
,
yet
admireth
not
God
in
them
,
nor
confesseth
his
power
and
goodnesse
.
Secondly
,
we
are
to
lament
the
fruite
of
our
sin
,
which
hath
made
us
blinde
,
there
is
nothing
hurtfull
to
mans
bodie
,
but
some
herb
or
other
rightly
applyed
would
cure
it
.
It
is
a
great
and
worthy
worke
of
God
to
make
grasse
on
the
earth
[
*
](A47629-e102020-b)
*
Gen.
1.
11
,
13.
.
Psal.
104.
14
,
15.
and
147.
8.
He
maketh
grasse
to
grow
upon
the
mountaines
.
The
omnipotent
power
of
God
was
exercised
to
make
this
creature
,
else
it
could
not
have
beene
,
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
grasse
.
1.
The
plenty
,
2.
The
colour
of
it
.
It
is
of
a
greene
and
some-what
of
a
durke
greene
colour
,
which
is
neither
over-light
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
usefulnesse
of
this
creature
for
the
Cattell
,
it
is
a
soft
covering
to
make
the
lodging
of
the
poore
beasts
more
easeful
for
them
,
even
as
it
were
a
mattresse
for
them
to
lie
upon
.
It
hath
a
sweet
iuyce
and
verdure
in
it
by
which
it
is
pleasant
to
the
tasts
of
the
beasts
,
as
any
dainty
meate
can
be
to
us
,
and
is
fit
to
nourish
them
to
be
turned
to
bloud
and
flesh
,
so
to
make
them
fat
and
well
liking
.
4.
The
wayes
,
meanes
,
and
manner
for
bringing
it
forth
for
this
use
,
the
whole
course
of
the
Heauens
,
Sun
,
Moone
,
and
Starres
,
which
runne
a
large
race
daily
with
great
swiftnesse
,
and
the
great
workes
done
in
the
aire
for
producing
divers
Meteors
,
do
tend
in
great
part
for
the
bringiug
forth
of
this
grasse
.
The
grasse
it selfe
hath
a
life
and
vigour
in
the
roote
of
it
,
by
which
it
drawes
from
the
earth
that
moisture
which
is
agreeable
to
it
,
and
disperseth
it
likewise
.
1.
Wee
are
dull
and
blinde
,
and
behold
not
God
in
this
great
worke
,
when
wee
goe
into
the
fields
,
and
can
scarce
tread
beside
it
:
We
do
not
consider
Gods
greatnesse
and
goodnesse
in
making
so
beneficiall
a
thing
so
common
;
Wee
let
this
worke
of
God
perish
in
respect
of
any
spirituall
use
wee
make
of
it
,
to
make
our
soules
the
better
.
2.
Let
us
stirre
up
our selves
to
observe
Gods
hand
in
this
worke
with
others
,
and
confesse
our
debt
to
him
,
that
gives
us
Commons
and
Pasture
for
all
our
Cattell
.
Trees
are
certaine
plants
springing
from
a
roote
with
a
single
Trunke
or
Stemme
(
for
the
most
part
)
shooting
up
in
height
,
and
delineated
with
lims
,
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
downe
,
for
a
tree
hath
his
roote
in
the
ground
,
&
his
branches
spread
above
ground
,
but
a
mans
root
is
in
his
head
,
therein
is
the
fountain
of
sense
and
motion
,
and
there
doth
hee
take
in
nou-rishment
,
but
the
arms
and
legs
are
branches
of
this
tree
,
they
spread
downe-ward
.
The
Psalmist
compares
a
good
man
to
a
tree
,
Psal.
1.
3.
The
Palme-tree
growes
in
Egypt
all
along
the
shores
of
the
red
Sea
.
It
is
the
nature
of
this
tree
,
though
never
so
huge
or
ponderous
a
weight
be
put
upon
it
,
Aul.
Gell.
Noct.
Att.
l.
3.
cap.
6.
never
to
yeeld
to
the
burden
,
but
still
to
resist
the
heavinesse
thereof
,
&
to
endeavour
to
lift
&
raise
it selfe
the
more
upward
;
for
which
cause
it
was
given
to
Conquerours
in
token
of
Victory
.
Hence
.
figuratively
it
is
used
for
the
victory
it selfe
,
plurimarum
palmarum
homo
:
and
for
the
signe
of
it
—
Palmaque
nobilis
,
Terrarum
dominos
evehit
ad
Deos.
Rev.
7.
9.
With
white
robes
in
token
of
their
innocencie
,
&
palmes
in
their
hands
in
token
of
their
victory
.
It
is
reported
that
the
Armes
of
the
Duke
of
Rhoan
in
France
which
are
lozenges
,
are
to
bee
seene
in
the
wood
or
stones
throughout
all
his
Countrey
,
so
that
break
a
stone
in
the
middle
,
or
lop
a
bough
of
a
tree
,
and
one
shall
behold
the
graine
thereof
(
by
some
secret
cause
in
nature
)
diamonded
or
streaked
in
the
fashion
of
a
lozenge
.
Fullers
prophane
State
,
l.
5.
c.
6.
It
was
a
great
worke
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
Oake
comes
from
an
acorne
,
an
Apple-tree
from
a
kernell
.
What
a
kinde
of
power
and
vertue
is
that
which
God
hath
put
into
a
kernell
being
so
small
a
thing
,
that
it
should
pull
to
it selfe
by
an
unknown
way
the
juice
of
the
earth
,
and
should
send
some
of
it
down-ward
into
little
small
strings
as
it
were
to
fasten
it selfe
in
the
earth
,
and
send
some
upward
to
spread
it selfe
above
the
ground
;
and
yet
it
should
distribute
the
moysture
so
fitly
,
as
to
grow
in
due
proportion
within
the
earth
and
without
;
that
it
should
frame
to
it selfe
a
bodie
and
divers
branches
in
such
fashion
,
that
it
should
b●d
and
put
forth
leaves
,
that
it
should
cause
a
fruite
to
grow
upon
it
,
or
seede
and
that
in
great
numbers
,
every
one
of
which
is
able
to
make
another
tree
,
and
that
tree
to
yeeld
as
much
more
.
2.
The
great
variety
of
kinds
of
trees
;
we
in
our
Countrey
have
divers
Oakes
,
Elmes
,
Ashes
,
Beech-trees
,
Chesnut-trees
,
Sally
,
Willow
,
Maple
,
Syccamore
,
besides
Apple
and
Peare-trees
of
divers
kindes
,
Cherry-trees
,
Hazell
,
Walnut-trees
.
Some
trees
are
of
huge
growth
,
as
Oakes
,
Cedars
,
Elmes
,
some
low
as
the
Thorn
,
the
nut
.
Some
of
one
fashion
,
colour
,
making
and
manner
of
growth
,
some
of
another
:
this
sheweth
an
exceeding
great
measure
of
wisedome
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
yeeld
,
what
pleasant
and
wholsome
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
yeare
.
2.
For
building
both
by
Land
and
Sea
,
to
make
us
houses
both
strong
and
stately
,
warme
,
dry
,
and
coole
,
under
which
we
may
rest
our selves
,
in
Summer
free
from
scorching
heate
;
in
Winter
and
stormie
times
,
free
from
pinching
cold
,
&
the
injury
of
the
weather
.
With
wood
also
wee
make
floating
and
fleeting
houses
,
with
which
wee
may
dwell
upon
the
face
of
the
waters
,
and
passe
through
the
deep
Sea
.
as
upon
dry
ground
.
3.
It
yeeldeth
fuell
too
,
by
which
wee
doe
both
prepare
our
food
,
and
keepe
our selves
warme
in
the
winter
,
and
in
the
time
of
weaknesse
and
sicknesse
.
Had
wee
not
something
to
burn
,
we
could
neither
bake
our
bread
,
nor
brew
our
beer
,
nor
seeth
our
meate
,
nor
rost
it
,
nor
at
all
make
use
of
flesh
,
to
eate
it
as
now
we
doe
.
4.
For
delight
:
How
comfortable
a
shade
doth
a
spreading
Ash
or
Oake
yeild
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
artificiall
order
,
fashion
,
and
growing
of
all
sorts
of
trees
fit
for
food
and
shadow
.
Wee
must
observe
our
owne
faultinesse
with
sorrow
and
humiliation
,
Let
us
mend
this
fault
,
and
stir
up
our selves
to
consider
God
in
this
worke
,
praise
him
for
fruitfull
trees
,
and
all
other
kinds
of
trees
.
Let
us
acknowledge
his
power
,
wisdome
,
&
goodnesse
in
them
,
&
his
exceeding
bounty
&
tender
care
to
man
that
hath
so
furnished
the
world
with
innumerable
sorts
of
trees
.
Let
us
bee
carefull
of
preserving
these
workes
of
nature
for
our
owne
use
and
the
use
of
Posterity
,
let
us
set
and
plant
trees
for
[
*
](A47629-e102540-b)
*
Serunt
arbores
,
quae
prosint
alteri
saeculo
.
Cicero
.
after
ages
.
CHAP.
V.
ON
the
fourth
day
were
made
the
Sunne
,
Lamps
,
Torches
,
or
other
things
which
shine
forth
and
give
light
.
It
was
a
great
work
of
God
in
making
and
ordering
the
Sun
,
Moone
,
and
other
heavenly
bodies
.
This
worke
is
often
spoken
of
in
Scripture
,
Gen.
1.
14.
Psalm
104.
19.
20.
21
,
22
,
23.
Psalme
136.
7.
8.
9.
Psalm
148.
He
calleth
upon
the
Sunne
,
Moone
,
and
Starres
of
light
to
praise
God
:
and
Psal.
19.
Hee
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
wonderfulnesse
of
these
works
of
God
is
seene
,
First
,
in
the
very
matter
and
substance
of
them
,
which
is
wonderfull
and
inexplicable
,
who
can
tell
what
the
Sunne
is
made
of
.
2.
In
their
quantity
both
in
respect
of
multitude
&
greatnesse
.
For
multitude
they
be
innumerable
,
and
for
magnitude
,
many
of
the
starres
are
farre
greater
then
the
earth
.
3.
In
their
qualities
,
which
are
principally
three
.
1.
Their
figure
,
the
fittest
for
motion
and
use
,
round
and
orbicular
.
2.
Their
brightnesse
and
shining
,
especially
the
splendour
of
the
Sun
and
Moon
.
3.
Their
durablenesse
:
they
doe
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
yeare
.
The
most
beautifull
bodies
of
the
Starres
which
we
see
fastned
in
Heaven
,
are
not
Gods
,
as
Plato
in
Timaeo
called
the
Starres
,
by
the
worshipping
of
which
the
blinde
Gentiles
and
the
Jewes
also
horribly
polluted
themselves
:
but
excellent
workes
of
God
,
by
the
contemplation
of
which
wee
ought
to
be
stirred
up
to
acknowledge
and
celebrate
the
Majestie
,
glory
,
wisedome
and
power
of
the
Creator
,
Psal.
8.
3.
4.
First
,
for
the
Sunne
that
is
called
the
greatest
light
,
and
that
most
truly
and
properly
,
both
for
the
body
and
substance
of
it
,
and
also
for
the
brightnesse
and
abundance
of
light
which
is
in
it
.
For
the
most
skilfull
Mathematicians
have
demonstrated
that
the
very
body
of
the
Sunne
doth
exceed
the
whole
earth
in
bignesse
166.
times
.
King
David
did
aptly
compare
the
Sun
to
a
Giant
(
for
strength
)
refreshed
with
wine
(
for
the
heate
)
to
run
his
course
,
for
his
swift
motion
.
The
Sun
[
*
](A47629-e102860-b)
*
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
continuall
motion
,
great
swiftnesse
,
exceeding
heate
,
&
admirable
brightnsse
of
the
Sun
doth
utter
the
praise
of
God
,
Psal.
19.
3
,
4
,
5.
The
Sun
is
the
fountaine
of
heate
and
light
,
the
life
of
the
Universe
,
the
great
Torch
of
the
world
,
and
the
Ornament
of
Heaven
.
The
Sun
is
fitly
scituated
,
being
in
the
midst
of
the
sixe
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
Enquiries
,
lib.
6.
chap.
5.
Secondly
the
Moone
is
also
called
a
great
light
,
not
for
the
bignesse
of
the
body
of
it
,
but
because
it
is
the
lowest
of
all
the
Planets
,
&
nearest
unto
the
[
*
](A47629-e103070-b)
*
〈…〉
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
Gods
providence
,
page
74.
76.
77.
earth
,
and
therfore
appears
biggest
of
all
next
unto
the
Sunne
,
and
gives
to
the
earth
a
greater
light
then
any
of
the
starres
,
which
are
farre
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
beames
,
2.
by
its
beame
,
as
that
brings
the
influence
.
3.
by
infusion
,
as
that
stirs
the
waters
.
It
is
called
in
Latine
Luna
à
lucendo
saith
Tullie
,
A
starre
is
the
thicker
part
of
Heaven
,
round
and
full
of
light
.
In
the
day
the
glistering
light
of
the
Sunne
obscures
all
the
stars
,
but
in
the
night
how
many
hundred
thousand
of
them
doe
we
see
,
Philosophers
distinguish
them
into
fixed
stars
and
Planets
.
The
Planets
are
apparently
,
7.
Saturn
,
Jupiter
,
Mars
,
then
the
Sun
in
the
midst
as
it
were
the
King
of
all
,
after
Venus
,
Mercury
,
and
the
Moone
.
Neither
Moses
,
Job
,
nor
the
Psalmes
(
the
most
frequent
in
Astronomicall
observations
)
mention
any
of
the
Planets
but
the
Sun
and
Moone
.
Of
these
stars
some
are
greater
then
other
,
and
are
distinguished
into
sixe
sorts
of
bignesses
.
Their
proportions
are
thus
delivered
,
viz.
A
star
of
the
first
bignesse
or
magnitude
is
107
times
bigger
then
the
earth
.
A
Starre
of
the
second
magnitude
ninety
times
bigger
then
the
Earth
.
A
Starre
of
the
third
bignesse
,
72.
times
bigger
then
the
Earth
.
A
Star
of
the
fourth
bignesse
,
is
54.
times
bigger
then
the
globe
of
the
earth
.
A
starre
of
the
fift
magnitude
is
36.
times
bigger
then
the
Earth
.
A
starre
of
the
sixt
bignesse
is
eighteene
times
bigger
then
the
globe
of
the
earth
.
We
are
to
bewaile
our
own
great
folly
and
blindness
that
wee
have
not
more
admired
,
Let
us
accustome
our selves
hereafter
to
these
meditations
,
if
God
had
not
beautified
heaven
with
these
excellent
bodies
,
light
and
heate
could
not
have
been
equally
and
in
due
quantity
conveyed
into
all
the
quarters
of
the
world
.
We
must
observe
this
worke
so
as
to
praise
God
for
it
,
to
informe
our selves
of
his
nature
,
and
strive
to
worke
more
love
,
feare
,
obedience
,
and
confidence
in
our selves
towards
him
.
The
Apostle
saith
,
that
in
the
times
before
the
Gospell
,
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
day-light
,
shall
not
wee
finde
God
out
by
these
illustrious
works
of
his
?
CHAP.
VI.
THe
fift
dayes
worke
was
the
Creation
of
all
living
creatures
which
live
and
move
in
the
two
moist
Elements
,
[
*
](A47629-e103480-b)
*
The
Fishes
were
appointed
to
encrease
and
multiply
,
and
to
fill
the
waters
:
the
fowles
were
appointed
to
increase
and
multiply
and
fly
in
the
aire
.
and
moving
creatures
,
which
live
and
move
in
the
waters
;
and
all
kinde
of
Fowles
which
flye
in
the
open
Region
of
the
aire
,
divers
in
nature
,
shape
,
qualities
,
and
manner
of
living
.
The
Hebrew
verbe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
which
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
here
translated
the
moving
creature
,
is
derived
;
is
used
as
here
,
so
in
other
Scriptures
frequently
,
first
to
signifie
creeping
or
moving
forward
without
feete
,
as
Genes.
7.
21.
and
Levit.
11.
19.
and
secondly
also
to
bring
forth
abundantly
as
here
,
and
also
Exod.
1.
7.
Fishes
breed
and
bring
forth
young
in
great
abundance
,
more
then
any
other
creatures
do
,
by
the
multitude
of
spawn
they
would
encrease
beyond
all
measure
and
number
,
if
by
one
meanes
or
other
the
spawne
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
seeme
to
creep
along
in
the
water
.
As
birds
have
their
wings
and
traines
by
meanes
whereof
they
cut
their
way
,
and
make
smooth
passage
through
the
aire
,
so
fishes
are
furnished
with
finnes
wherewith
they
guide
themselves
in
their
swimming
,
and
cut
the
current
of
the
streames
aud
waves
for
their
more
easie
passage
,
wherein
their
course
is
directed
by
their
taile
,
as
shtps
are
conducted
by
their
Helm
.
The
Sea
gives
more
and
greater
dainties
then
the
earth
,
those
that
did
most
affect
to
please
their
pallate
of
olde
,
set
great
store
by
fishes
,
and
paid
dearer
for
them
then
flesh
.
God
hath
furnished
them
with
a
strong
power
of
encreasing
.
Birds
bring
forth
some
foure
or
five
in
a
nest
,
some
three
,
and
some
but
two
,
the
most
but
twenty
,
as
the
little
Wren
,
for
being
so
little
,
the
kinde
would
bee
consumed
by
the
things
which
devoure
such
weake
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
spawne
.
That
God
should
give
unto
these
things
a
power
to
multiply
so
very
fast
,
is
wonderfull
,
and
it
is
agreeable
to
reason
too
,
for
the
fishes
doe
more
devoure
one
another
then
the
beasts
doe
,
the
greater
being
much
more
ravenous
then
any
beast
,
as
being
bigger
,
and
their
stomacks
by
an
antiperistasis
of
the
cold
water
more
vehement
in
digesting
.
They
are
said
to
bee
without
number
,
Psal.
104.
25.
not
simply
,
but
to
us
,
for
wee
cannot
tell
the
number
of
them
,
though
God
(
which
made
them
)
doe
know
the
particular
number
of
them
.
Hee
can
tell
how
many
fishes
there
bee
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
lesse
the
particulars
.
There
be
(
saith
Plinie
)
of
fishes
and
other
creatures
living
in
the
Sea
,
What
Philosopher
can
tel
how
many
Dolphins
,
Herrings
,
Whales
,
sword-fishes
there
be
in
the
Sea
?
The
Echeneis
Remora
,
quod
torpore
manus
afficiat
,
because
it
benummeth
the
hands
.
The
Naturalists
tell
us
of
one
fish
which
they
call
the
Uranoscope
,
which
hath
but
one
eye
,
and
that
in
a
verticall
point
,
on
the
top
of
the
head
,
directly
upward
:
by
which
it
avoids
all
rocks
and
dangers
.
There
have
been
known
Whales
sixe
hundred
foot
[
*
](A47629-e103790-b)
*
Plinie
Ibid.
Four
Actes
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
himselfe
speaking
of
his
owne
power
,
of
all
the
creatures
,
rehearseth
onely
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
Sword-fish
hath
a
beake
or
bill
sharp
pointed
,
wherewith
hee
will
drive
through
the
sides
and
planks
of
a
shippe
,
and
bore
them
so
,
that
they
shall
sink
withall
.
The
Dolphin
is
said
to
bee
a
fish
of
such
exceeding
great
swiftnesse
,
as
that
oftentimes
he
outstrippeth
a
ship
under
sail
,
in
the
greatest
ruffe
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
Plinie
[
b
](A47629-e103900-b)
b
li.
9.
chap
8.
in
his
description
of
the
nature
of
this
fish
sheweth
,
and
Aelianus
l.
5.
c.
18
As
also
of
his
singular
love
toward
man
,
whereof
Aelianus
produceth
strange
examples
.
It
may
seeme
strange
that
it
should
please
the
Pope
to
forbid
flesh
to
men
rather
then
[
*
](A47629-e103940-b)
*
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
lesse
dainty
and
luxurious
,
before
the
more
:
for
what
is
of
some
alleadged
,
that
the
curse
fell
upon
the
earth
,
and
not
the
Seas
,
is
fondly
affirmed
,
seeing
when
it
is
said
,
cursed
bee
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
smalnesse
&
workmanship
bestowed
upon
them
,
admirable
.
In
the
Sea
the
Cockles
,
a
little
kinde
of
shel-fish
,
yet
in
its
kinde
very
artistciall
,
some-what
resembling
a
Cre-fish
,
which
are
dainties
for
rich
men
.
Those
little
and
small
things
are
made
with
so
many
joynts
and
parts
and
turnings
,
such
a
proportion
and
shape
,
and
every
thing
so
exact
and
suitable
,
as
would
stirre
up
astonishment
in
any
beholder
.
Gods
power
is
likewise
in
the
greatnesse
of
some
fishes
,
as
the
Whale
,
some
of
which
are
80
,
yards
long
,
their
eyes
are
as
bigge
as
an
hogshead
,
and
their
mouth
so
wide
,
that
a
man
sitting
on
horse-backe
might
bee
held
in
it
.
God
hath
created
the
Fowles
of
heaven
among
other
creatures
,
Psalm
104.
12.
Gen.
1.
20
,
21.
The
things
wherein
the
Foules
differ
from
other
creatures
are
1.
That
they
be
winged
,
having
feathers
and
wings
by
which
they
are
covered
,
and
by
which
they
doe
passe
through
the
aire
,
and
the
place
wherein
they
flye
,
viz.
in
the
open
firmament
in
this
lower
heaven
.
Their
creation
is
wonderfull
in
divers
respects
.
First
,
their
making
is
wonderful
,
far
differing
from
that
of
beasts
,
fishes
,
and
men
.
2.
They
have
great
variety
of
kindes
,
some
wilde
,
some
tame
,
some
great
,
some
little
,
some
Sea
or
water
birds
,
some
land
birds
.
3.
Their
manner
of
breeding
,
they
lay
egges
and
hatch
them
,
&
out
of
a
kind
of
confused
substance
,
that
to
us
seems
void
of
life
,
by
the
heate
of
their
bodies
they
doe
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
looke
upon
them
with
wondring
and
delight
,
for
where
doth
nature
shew
more
variety
,
and
a
pleasinger
composition
of
colours
then
in
Doves
necke
,
a
Peacocks
taile
,
and
some
other
like
birds
.
4.
For
their
swiftnesse
of
flying
,
that
they
can
with
such
celerity
passe
through
the
aire
.
5.
They
are
many
wayes
serviceable
to
many
:
they
are
a
dainty
foode
for
weake
stomacks
,
they
pull
up
many
kindes
of
wormes
and
vermine
,
that
else
would
bee
very
harmefull
to
us
.
Fowles
or
birds
are
more
worthy
than
Fishes
,
because
they
do
more
participate
of
aire
and
fire
(
the
two
noblest
Elements
)
than
of
water
and
earth
.
All
birds
are
mustered
under
the
name
of
Fowles
as
under
their
Genus
.
There
are
examples
of
vertues
in
the
fowls
propounded
for
us
to
imitate
,
increase
and
multiply
,
there
were
two
of
all
creatures
in
the
Arke
,
therfore
there
is
no
Phoenix
.
Aldrovandus
and
Plinie
,
and
of
vices
for
us
to
shun
.
In
the
Phaenixe
an
example
of
the
Resurrection
:
in
the
Storke
of
loving
affection
:
in
the
Dove
of
innocencie
&
conjugall
faith
:
in
the
Crows
and
Estridges
of
unnaturalnesse
.
We
should
imitate
the
Stork
,
Crane
&
Swallow
[
c
](A47629-e104240-b)
c
Job
39.
13
,
14
,
15
,
16.
Lam.
4.
3.
Jer.
8.
7.
in
acknowledging
the
seasonable
time
of
our
repentance
.
The
Storke
hath
her
name
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
love
,
&
the
*
[
a
](A47629-e104300-b)
a
Doctor
Twist
against
Doctor
Jackeson
.
Petronius
Arbiter
&
Solinus
cal
the
Stork
pietatis
cultricem
.
They
count
it
there
a
happy
Omen
for
the
Storke
to
build
in
their
houses
.
wee
have
in
the
description
of
the
Netherlands
,
viz.
of
a
Storke
,
that
when
the
house
was
on
fire
where
her
nest
was
,
kept
the
fire
off
from
her
young
ones
with
her
owne
bodie
and
wings
so
long
till
she
was
burnt
her selfe
.
It
is
loving
to
mankind
,
delightfull
to
build
in
the
tops
of
houses
and
chimneys
,
as
is
usuall
to
be
seen
in
Germany
.
It
is
the
embleme
of
a
gratefull
man
:
for
at
her
departure
from
the
house
where
she
builds
(
as
some
report
)
she
usually
leaveth
a
young
one
behinde
her
.
Aelian
writeth
of
a
Storke
which
bred
on
the
house
of
one
which
had
a
very
beautifull
wife
,
which
in
her
Husbands
absence
used
to
commit
adultery
with
one
of
her
base
servants
;
which
the
Storke
observing
,
in
gratitude
to
him
who
freely
gave
him
house-roome
,
flying
in
the
villans
face
,
strucke
out
both
his
eyes
.
The
Eagle
is
reckoned
the
Soveraigne
Queen
of
all
Fowls
,
as
the
Lion
is
reputed
the
King
of
all
beasts
.
It
is
Altivolans
avis
,
Famianus
Stradas
Prolusions
.
then
she
stirreth
up
her
nest
and
fluttereth
over
them
;
yea
she
taketh
them
on
her
wings
,
and
so
soareth
with
them
through
the
aire
,
and
carieth
them
aloft
,
and
so
freeth
them
from
all
danger
.
In
that
she
carrieth
her
young
ones
rather
upon
her
wings
then
in
her
tallons
,
she
sheweth
her
tender
care
and
love
that
she
beareth
unto
them
The
Hebrew
name
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
translated
Fowle
,
Gen.
1.
26.
signifieth
in
generall
every
living
thing
,
which
by
helpe
of
wings
flyeth
above
the
earth
in
the
aire
:
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
,
2.
For
their
care
of
the
common
good
,
she
is
an
admirable
lover
of
that
,
she
labours
,
eates
,
fights
in
common
,
and
all
her
paines
is
directed
to
the
common
good
,
she
will
with
unresistable
courage
assaile
any
enemie
though
neuer
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
flye
domesticall
sedition
,
unless
the
rulers
be
multiplyed
,
and
by
their
disorders
set
the
rest
of
the
Bees
at
variance
.
4.
For
their
dutifulnesse
to
their
King
or
Prince
,
[
*
](A47629-e104610-b)
*
See
Plinies
natural
history
,
l.
11.
c.
17.
they
are
most
loyall
subjects
to
him
,
they
labour
for
him
,
&
build
him
more
then
one
palace
,
and
that
more
large
and
sta●ely
then
their
owne
,
they
fight
for
him
,
and
goe
abroade
with
him
.
Wee
see
and
use
the
fowles
,
and
eate
their
flesh
,
and
lye
upon
their
soft
feathers
,
We
have
divers
kinds
of
tame
fowle
in
our
back-sides
,
they
bring
us
young
,
and
we
kill
and
dresse
them
,
and
set
them
upon
our
Tables
and
feast
with
them
.
They
lay
egges
,
and
we
eate
of
them
:
they
sit
and
hatch
and
cherish
their
young
,
and
we
see
that
admirable
manner
of
drawing
actuall
life
out
of
a
potentiall
life
by
the
working
of
heate
.
And
we
have
many
wilde
fowle
,
but
who
seeth
Gods
wisedome
,
power
,
bounty
,
in
giving
them
to
us
.
Let
us
stirre
up
our selves
to
give
God
his
due
glory
,
in
respect
of
this
kinde
of
creature
.
Amongst
other
creatures
,
the
Lord
hath
stored
the
world
with
divers
kindes
of
foure-footed
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
soule
,
&
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
discerne
divers
bodily
objects
,
and
can
both
discerne
and
follow
that
which
is
good
for
them
,
and
shunne
what
is
evill
,
and
so
preserve
themselves
alive
by
using
things
helpfull
for
them
,
and
avoiding
the
contrary
.
All
these
beasts
were
made
to
walk
upon
the
ground
with
four
feete
,
having
their
heads
bowing
down
to
the
gronnd
to
seeke
their
diet
,
without
which
they
could
not
live
,
and
which
is
provided
for
them
upon
the
face
of
the
ground
.
This
worke
is
wonderfull
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
owne
Countrey
,
and
there
is
farre
greater
variety
abroad
in
the
world
which
wee
have
never
seene
.
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
wonderfull
thing
.
By
vertue
of
these
words
,
there
were
Sheep
,
Goates
,
Kine
,
Horses
,
Camels
and
Dromodaries
,
Elephants
,
Lions
,
Beares
,
Dogges
,
Tygers
,
Wolves
,
Foxes
,
Deere
.
What
are
all
these
but
a
most
artificiall
mixture
of
earth
and
water
put
into
a
certaine
shape
or
forme
of
members
,
having
head
,
feete
,
backe
,
breast
,
bellie
,
braine
,
liver
,
heart
,
guts
,
and
other
intrailes
,
and
having
power
to
see
,
hear
,
to
touch
,
smel
,
tast
,
to
eate
,
drinke
,
goe
,
generate
,
to
remember
,
to
have
a
kinde
of
thought
of
things
within
,
to
imagine
and
discerne
,
having
also
affections
and
passions
.
They
carry
us
,
feede
us
,
cloath
us
,
till
the
ground
for
us
.
How
full
of
tedious
and
toilsome
paines
would
our
lives
be
,
if
we
had
not
a
horse
to
beare
us
up
and
downe
from
place
to
place
,
and
horses
or
oxen
to
convey
all
manner
of
things
for
us
.
Wee
must
magnifie
the
name
of
God
,
and
frame
our selves
to
sincere
thankefulnesse
unto
him
who
hath
made
such
a
multitude
of
creatures
inferiour
to
our selves
,
and
given
to
us
the
use
of
them
.
O
what
a
wonderfull
skilfull
workeman
is
hee
,
that
out
of
the
earth
could
produce
such
a
number
of
such
creatures
.
And
how
good
was
he
to
us
,
that
hee
did
not
give
reason
unto
them
as
well
as
sense
;
for
if
they
had
reason
to
know
their
own
strength
and
our
weaknesse
,
wee
should
never
keep
them
under
as
we
do
.
Let
us
not
abuse
these
creatures
of
God
to
bad
purpose
,
or
use
them
in
a
cruell
and
inhumane
manner
;
they
are
our
fellow
creatures
,
made
of
a
little
courser
earth
;
and
since
they
obey
us
with
all
cheerfulnesse
,
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
wisedome
of
Almighty
God
as
the
[
*
](A47629-e104780-b)
*
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
&
Latinos
,
nobilitatam
semper
fuisse
bovis
praecaeteris
terrestribus
animātibus
magnitudinem
.
Ita
credibile
est
,
Ebraeos
,
Syros
&
Phoenices
cum
hoc
animal
&
mole
&
figuratione
corporis
ad
bovem
quàm
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
.
Hee
is
by
the
Hebrews
called
Behemoth
,
by
way
of
excellency
,
as
the
Latines
for
the
same
cause
call
him
Bellua
,
and
by
Job
chap.
40.
vers.
15.
he
is
likewise
called
Behemoth
in
the
plurall
number
.
He
is
wittily
called
by
Julius
Scaliger
,
Bestiarum
Heros
:
and
by
Job
in
the
same
Chapter
,
vers.
19.
the
chiefe
of
the
wayes
of
God
,
that
is
,
the
greatest
,
strongest
,
and
most
understanding
of
all
earthly
irrationall
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
usefull
in
the
wars
,
they
caryed
Castles
and
armed
men
.
Aristotle
lib.
9.
de
hist.
animal
.
cap.
47.
makes
mention
of
a
memorable
thing
to
make
men
flye
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
damme
,
that
so
he
might
have
an
excellent
race
of
them
:
but
the
colt
when
he
was
brought
to
his
damme
,
would
not
horse
her
;
the
King
seeing
this
,
he
caused
them
to
cover
the
damme
that
he
might
not
know
her
.
But
he
perceiving
afterwards
that
it
was
his
damme
,
ran
away
and
cast
himselfe
over
a
steep
rock
,
and
brake
his
neck
.
There
are
many
things
wonderfull
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
,
The
dogs
which
be
neare
unto
Nilus
,
Id.
ib.
Vide
adagium
,
canis
de
Nil●
.
lap
of
the
River
,
running
still
,
and
never
stay
while
they
are
drinking
,
for
feare
of
the
greedy
Crocodiles
.
Aegyptio
canes
è
Nilo
nunquam
nisi
currentes
lambitant
,
dum
Crocodilis
insidias
cavent
.
It
happened
,
that
upon
a
narow
thin
planke
that
lay
for
a
bridge
,
one
goate
met
another
,
both
comming
from
divers
parts
:
now
by
reason
that
the
place
was
so
narrow
,
that
they
could
not
passe
by
,
nor
turne
about
,
nor
yet
retire
backwards
blindly
,
In
Sibaris
there
was
a
young
man
named
Crathis
,
[
*
](A47629-e105190-b)
*
Topsell
de
quadrupedibus
.
all
his
force
npon
him
,
and
with
his
hornes
dashed
out
the
buggerers
braiues
.
Alexander
the
Great
had
a
very
strange
and
rare
horse
called
Bucephalus
,
[
*
](A47629-e105230-b)
*
Bucephalus
siguifieth
an
oxe
head
.
Plinies
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
looke
,
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
backe
but
Alexander
,
when
he
had
the
Kings
saddle
on
,
&
was
also
trapped
with
royall
furniture
,
for
otherwise
he
would
suffer
any
whomsoever
.
When
he
was
dead
the
King
solemnized
his
funerals
most
sumptuously
;
erected
a
Tombe
for
him
,
and
about
it
built
a
Citie
that
bare
his
name
,
Bucephalia
.
That
is
a
lofty
description
of
a
horse
,
Job
39.
19.
to
26.
If
Bankes
[
a
](A47629-e105340-b)
a
Sir
Walter
Raleigh
.
had
lived
in
elder
times
,
he
would
have
shamed
all
the
Inchanters
of
the
world
:
for
whosoever
was
most
famous
among
them
,
could
never
master
or
instruct
any
beast
as
hee
did
his
Horse
.
That
story
of
Androdus
&
the
Lion
[
b
](A47629-e105380-b)
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
majestie
.
CHAP.
VII
.
AMong
the
works
of
Creation
,
The
name
Angell
,
comes
of
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
a
Messenger
,
sent
forth
from
some
superiour
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
Angell
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
onely
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
performe
his
worke
enjoyned
as
a
faithfull
Minister
and
servant
.
First
of
all
it
signifieth
that
chiefe
and
principall
Messenger
and
Ambassadour
of
God
,
his
Sonne
Jesus
Christ
,
who
is
called
Mal.
3.
1.
The
Angell
of
the
Covenant
.
2.
Pastors
are
called
Angels
,
Revel.
2d.
and
3d.
Chapters
,
being
Gods
messenger
sent
to
the
Church
.
Thirdly
,
this
word
is
most
frequently
used
to
signifie
the
heavenly
Spirits
,
who
are
so
called
,
because
they
are
both
ready
to
be
sent
on
Gods
message
,
and
often
are
sent
out
to
doe
the
will
of
God
,
Gen.
19.
1.
Psal.
103.
20.
21.
Matth.
18.
10.
That
there
are
Angels
is
proved
out
of
Scripture
,
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
forme
of
flying
men
to
keepe
the
entrance
into
the
Garden
.
Abraham
entertained
Angels
unawares
.
They
were
sent
to
destroy
the
filthy
Sodomites
,
and
the
Cities
about
them
that
ranne
into
the
like
exorbitancies
.
An
Angel
stopped
Abrahams
hand
which
he
lifted
up
according
to
Gods
Commandement
to
slay
his
only
sonne
Isaac
.
John
the
Baptist.
An
Angel
acquainted
the
blessed
Virgin
that
she
should
conceive
our
Saviour
in
her
wombe
by
the
over-shadowing
of
the
Holy
Ghost
.
A
multitude
of
Angels
celebrated
the
Nativity
of
our
Blessed
Saviour
with
an
hymne
of
joy
.
Angels
Ministred
to
Christ
after
his
temptation
in
the
wildernesse
,
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
keepe
the
Sepulchre
,
and
rolled
the
stone
from
the
doores
thereof
.
An
Angel
also
set
Peter
at
liberty
when
he
was
imprisoned
betweene
two
souldiers
.
An
Angel
shooke
the
foundation
of
the
Prison
wherin
St.
Paul
and
Silas
were
laid
fast
in
the
stockes
.
An
Angel
shewed
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
chasing
the
wicked
and
destroying
them
.
And
besides
the
testimonie
of
Scriptures
,
The
Angels
are
diversly
called
in
Scripture
:
Sonnes
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
fiercenesse
in
the
execution
of
Gods
anger
:
Watchmen
,
or
the
watchfull
ones
,
Dan.
4.
10.
13.
being
in
heaven
as
a
watch
tower
,
and
keeping
the
world
.
Starres
of
the
morning
,
Job
38.
7.
from
their
brightnesse
of
nature
;
a
flaming
fire
,
Psal.
104.
4.
because
God
useth
their
helpe
to
destroy
the
wicked
.
In
the
New
Testament
they
are
called
Principalities
for
their
excellencie
of
nature
and
estate
,
and
[
a
](A47629-e106090-b)
a
Col.
1.
16.
&
2.
10.
powers
for
their
wonderfull
force
.
Reasons
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
rendred
of
this
worke
.
1.
God
saw
it
fit
to
raise
up
our
thoughts
from
meaner
,
to
more
excellent
[
*
](A47629-e106140-b)
*
Angels
are
a
meane
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
fill'd
with
Inhabitants
fit
for
the
same
,
as
the
aire
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
.
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
worme
.
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
eternall
,
for
whatsoever
is
not
made
by
some
maker
,
cannot
be
made
at
all
:
and
whatsoever
is
not
at
all
made
,
is
eternall
.
Now
if
the
Angels
were
eternall
,
then
were
they
equall
with
God
in
selfe-being
,
they
might
bee
called
selfe-subsisting
essences
,
and
so
should
be
equall
with
God
,
standing
in
no
more
neede
of
him
then
hee
of
them
,
owing
no
more
service
,
homage
,
and
praise
to
him
,
then
hee
oweth
to
them
,
and
so
they
were
Gods
as
well
as
he
,
and
then
wee
should
have
multitude
of
Gods
,
not
onely
one
God
,
and
so
should
not
God
bee
the
first
and
best
Essence
,
there
being
so
many
others
beside
him
,
as
Good
and
Omniscient
as
hee
;
wherefore
they
must
bee
made
by
some
Maker
,
because
they
cannot
bee
Eternall
:
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
meane
,
for
the
lesse
perfect
,
cannot
give
being
to
a
more
perfect
thing
,
for
then
it
should
communicate
more
to
the
effect
then
it
hath
in
it selfe
any
way
,
which
is
impossible
,
that
any
efficient
cause
should
doe
;
not
by
any
better
thing
then
themselves
,
for
excepting
the
Divine
Majestie
which
is
the
first
and
best
,
there
is
no
better
thing
then
the
Angels
,
save
the
humanity
of
our
Lord
Jesus
Christ
,
which
could
not
bee
the
Maker
of
them
,
because
they
were
created
some
thousands
of
yeares
before
the
humanity
was
formed
in
the
Virgins
womb
,
or
united
to
the
second
person
in
Trinity
.
Wee
are
not
able
to
conceive
of
their
Essence
,
An
Angell
is
a
Spirituall
,
An
Angel
is
a
substance
?
1.
Spirituall
,
that
is
,
void
of
all
corporeall
and
sensible
matter
,
whence
in
Scripture
,
Angels
are
called
Spirits
[
*
](A47629-e106310-b)
*
They
are
spirits
,
Heb.
1.
14.
glorious
Spirits
Hebr.
9.
5.
Heavenly
Spirits
,
Matth.
24.
36.
Immortall
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
Immortall
.
,
Psal.
104.
4.
Heb.
1.
14.
Therefore
the
bodies
in
which
either
good
or
evill
Angels
appeared
,
were
not
naturall
to
them
,
but
only
assumed
for
a
time
,
and
laid
by
when
they
pleased
,
as
a
man
doth
his
garments
,
not
substentiall
,
but
aeriall
bodies
:
they
were
not
Essentially
or
personally
,
but
only
locally
united
to
them
,
so
that
the
body
was
moved
,
but
not
quickned
by
them
.
2.
Created
,
by
which
name
hee
is
distinguished
from
the
Creator
.
3.
Compleate
,
by
which
an
Angel
is
distinguished
from
the
reasonable
soule
of
man
,
which
also
is
a
spirituall
substance
,
but
incompleate
,
because
it
is
the
essentiall
part
of
man
.
4.
Indued
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
hee
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
excellencie
of
Angels
,
Psal.
[
*
](A47629-e106450-b)
*
The
bread
of
the
mighty
,
or
Angels
foode
,
not
because
they
brought
it
,
but
because
it
was
most
pleasant
,
so
that
should
Angels
need
food
,
they
could
not
feede
on
better
.
See
River
&
Willet
on
Exod.
16.
Their
faculties
.
78.
25.
1
Cor.
13.
1.
They
are
called
holy
Angels
,
Luke
9.
26.
Marke
8.
36.
therefore
they
are
cloathed
with
linnen
,
Dan.
11.
4.
to
signifie
their
purity
,
and
are
called
Angels
of
light
,
2
Cor.
12.
14.
to
note
the
purity
wherein
they
were
created
.
All
the
Individuall
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
weakenesse
:
they
have
no
body
,
therefore
not
the
faculties
of
generation
,
nut●ition
,
augmentation
.
They
have
reason
,
conscience
,
will
,
can
understand
as
much
as
we
doe
and
better
too
,
they
have
a
will
,
whereby
they
can
refuse
evill
and
chuse
good
,
They
are
endowed
with
excellent
abilities
,
know
more
of
God
,
themselves
,
us
,
and
other
things
then
we
doe
,
love
God
,
themselves
and
men
,
are
obedient
to
God
.
The
good
Angels
obey
God
.
1.
Universally
in
all
things
,
Psalme
103.
20.
2.
Freely
and
readily
,
make
hast
to
doe
what
hee
would
have
done
,
therefore
they
are
said
to
have
Harps
,
Revel.
15.
2.
as
a
signe
of
their
chearfull
mind
.
3.
With
all
their
might
,
they
serve
God
with
diligence
&
sedulity
,
therefore
they
are
said
to
have
[
*
](A47629-e106610-b)
*
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
flie
.
4.
Constantly
,
Rev.
7.
15.
and
14.
4.
They
have
incredible
strength
,
and
therefore
by
an
excellencie
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
overturne
the
whole
course
of
nature
if
God
should
permit
it
,
to
drowne
the
earth
againe
,
and
make
the
waters
overflow
it
,
to
pull
the
Sunne
,
Moone
,
and
Starres
out
of
their
places
,
and
make
all
a
Chaos
;
therefore
we
reade
of
wonderfull
things
done
by
them
,
they
stopt
the
mouths
of
Lions
that
they
could
not
touch
Daniel
;
they
quencht
the
violence
of
the
fire
that
it
could
not
touch
so
much
as
a
haire
of
the
three
Childrens
heads
,
nor
a
threed
of
their
garments
;
they
made
Peters
chaines
in
an
instant
fall
from
his
hands
and
feet
,
they
can
move
and
stir
the
earth
(
say
the
Schoolemen
)
as
appears
Matth.
28.
2.
The
Angels
shooke
the
foundation
of
the
Prison
where
Paul
and
Silas
lay
,
and
caused
the
doores
to
flie
open
,
and
every
mans
bands
to
fal
from
him
.
They
destroyed
the
first
borne
of
Aegypt
,
Sodome
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
wholy
active
not
passive
,
they
are
of
a
spirituall
nature
,
what
great
things
can
a
whirl-wind
or
flash
of
lightning
doe
?
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
winde
irresistibly
aud
easily
,
without
molestation
,
and
in
an
unperceivable
time
;
they
move
more
swiftly
then
the
Sun
,
can
dispatch
that
space
in
as
few
minuts
which
the
Sun
doth
in
24.
hours
.
They
have
admirable
wisedome
,
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
Angells
know
not
:
againe
,
they
cannot
know
future
contingent
things
any
farther
then
God
reveales
these
things
to
them
,
neither
can
they
know
the
secrets
of
mans
heart
,
1
Kings
8.
39.
Psal.
7.
10.
for
that
is
proper
to
the
Lord
alone
,
They
are
said
indeed
to
rejoyce
at
the
conversion
of
a
sinner
,
but
that
is
no
further
then
their
inward
conversion
puts
it selfe
forth
into
outward
actions
.
They
do
not
know
the
number
of
the
Elect
,
nor
the
nature
of
spirituall
desertions
,
the
manner
of
mortifying
sin
,
unlesse
by
the
Church
and
Ministry
of
the
word
.
So
againe
,
for
the
manner
of
their
knowledge
,
that
of
the
Schooles
about
their
morning
and
evening
knowledge
is
vaine
,
but
it
is
plain
they
know
discursivè
as
well
as
intuitivè
:
though
some
say
they
are
creaturae
intelligentes
,
but
not
ratiocinantes
.
There
are
three
degrees
of
their
knowledg
(
say
the
Schoolmen
[
*
](A47629-e106970-b)
*
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
thinkes
it
hath
reference
to
the
Cherubims
who
did
turne
their
faces
to
the
propitiatory
which
was
a
type
of
Christ
.
3.
Experimentall
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
bee
considered
:
will
in
the
good
Angels
is
that
whereby
they
desire
good
things
known
,
and
forsake
evill
.
The
Angels
would
never
have
sinned
if
they
had
not
beene
voluntary
,
for
although
the
good
Angels
be
now
so
confirmed
in
holinesse
,
that
they
can
will
nothing
but
good
,
yet
that
hinders
not
liberty
no
more
then
it
doth
in
God
or
Christ
himselfe
;
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
plaine
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
:
4.
Their
society
and
communion
:
Holy
,
holy
,
holy
.
for
it
cannot
bee
conceived
that
these
glorious
Spirits
should
not
signifie
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
meer
will
.
5.
Their
multitude
and
order
?
[
a
](A47629-e107200-b)
a
Numerus
lapsorum
in
Scriptura
non
est
definitus
.
Quod
Scholasticicum
Thoma
definiūt
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
againe
.
Some
say
the
good
Angels
exceed
the
number
of
the
wicked
Angels
:
by
how
much
evill
men
exceed
the
good
,
the
greatest
number
of
evill
angels
that
we
read
of
,
is
but
legion
,
the
good
very
many
,
as
that
place
in
Daniel
and
Revel.
5.
11.
will
shew
.
As
for
their
order
,
C●l
1.
16.
Rom.
8.
38.
1
Thes.
4.
16.
Some
are
named
Angels
,
some
A●ch-angels
,
1
Thess
4.
the
Apostle
indeed
Coloss.
1.
sheweth
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
compleat
order
.
Dyonisius
Areopagita
makes
nine
[
*
](A47629-e107330-b)
*
That
ancient
and
high
soaring
(
though
counterfeit
)
Dio●ysius
describes
the
Hierarchy
of
Angels
,
as
exactly
as
if
hee
had
dwelt
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
severall
natures
,
distinctions
,
and
properties
of
them
all
.
Master
Mede
on
Zach.
4.
16.
see
more
there
.
orders
of
Angels
,
and
distinguisheth
them
into
threes
.
The
first
containing
Cherubims
,
Seraphims
,
Thrones
.
The
second
Dominions
,
Armies
and
powers
.
The
third
,
Principalities
,
Arch-angells
,
and
Angels
.
Much
more
modest
is
Augustin
:
qui
fatetur
se
rationem
hujus
distinctionis
ignorare
cont.
Priscil
.
c.
11.
&c.
57.
Enchirid
ad
Lau-See
Doctor
Prideaux
on
Matth.
18.
10.
for
their
nature
,
properties
,
order
,
and
Ministrie
.
The
Scripture
makes
mention
only
of
two
orders
of
Angels
,
Angels
and
Arch-angels
,
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
Curtaines
of
the
Tabernacle
which
were
set
forth
and
garnished
with
Cherubims
onely
,
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
](A47629-e107570-b)
a
Quatuor
ijs
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
evill
angels
,
yet
in
a
farre
different
sense
.
The
evill
spirits
are
seldome
called
so
simply
,
(
though
they
be
sometimes
to
note
the
excellencie
of
their
originall
)
because
they
fell
from
their
blessed
condition
,
1
Cor.
6.
3.
Jude
6.
In
the
first
place
to
shew
the
prerogative
of
the
Saints
:
and
in
the
second
to
shew
the
reason
of
Gods
justice
.
The
evill
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
Divell
&
angels
of
Satan
,
Some
as
proper
names
are
given
to
certaine
Angels
,
Michael
,
Dan.
10.
13.
which
is
compounded
of
3.
Hebrew
particles
,
Mi-ca-el
,
who
is
like
or
equall
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
Gods
name
to
men
.
Vide
Sculteti
exercitat
.
Evangel.
l.
1.
c.
9
.
7.
The
Angels
Ministrie
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
,
[
*
](A47629-e107750-b)
*
They
are
called
Thrones
(
saith
a
School
man
)
because
they
doe
attend
on
the
Throne
of
God
.
Matth.
18.
10.
&
22.
30.
This
implieth
their
great
purity
and
happinesse
,
and
withall
their
Ministrie
:
what
God
bids
them
doe
they
are
ready
to
doe
.
They
shall
attend
Christ
when
hee
comes
to
judgement
.
2.
They
praise
God
and
celebrate
his
Name
,
cleave
inseperably
unto
him
,
and
obey
his
Commandements
,
Esay
6.
Psalm
103.
20
,
21.
&
104.
4.
Dan.
7.
10.
Job
.
1.
6.
they
see
the
worth
and
excellencie
of
God
,
that
he
deserves
more
praise
then
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
alwaies
ready
to
doe
him
service
,
so
in
his
agonie
an
Angel
comforted
him
.
2.
Their
service
in
respect
of
the
Church
and
people
of
God
.
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
cryed
glory
be
to
God
on
high
:
they
further
rejoyce
at
their
conversion
,
Luke
15.
10.
2.
They
reveale
unto
them
the
will
of
God
,
Dan.
8.
9
Rev.
1.
11.
3.
They
keepe
the
elect
from
dangers
both
of
soule
&
body
,
Numb
.
22.
1
King
.
19.
7.
2
Kings
6.
16.
&
8
,
9
,
10.
Both
in
the
curtaines
of
the
Tabernacle
,
Exo.
26.
1.
and
the
wall
of
the
Temple
Cherubims
were
painted
up
and
downe
to
signifie
(
as
judicious
Divines
thinke
)
what
protection
the
people
of
God
have
in
serving
him
.
4.
They
comfort
them
in
distresse
,
heavinesse
and
distraction
,
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
Devill
doth
evill
and
uncleane
thoughts
:
6.
They
carry
the
souls
of
the
elect
into
heaven
at
the
end
of
this
life
,
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
?
They
are
ready
to
execute
vengeance
upon
the
enemies
of
Gods
people
,
Esay
37.
36.
An
Angel
smote
bloody
persecuting
Herod
,
Acts
12.
At
the
last
day
the
Angels
shall
hurrie
the
wicked
to
Christs
Tribunall
,
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
,
[
*
](A47629-e108220-b)
*
Mr.
Baylie
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
expresse
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
beneficiall
to
us
,
whether
may
they
not
bee
prayed
unto
.
The
ground
and
cause
which
brought
in
praying
to
Angels
is
laid
down
Col.
2.
13.
Homil.
in
Ezech.
Jelem
.
Casmannus
.
where
you
have
a
generall
prohibition
of
religious
worshipping
of
Angels
,
with
the
cause
of
it
.
There
are
three
causes
why
they
attempted
this
?
1.
They
entred
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
carnall
mind
,
because
they
see
in
the
world
,
that
to
great
Magistrates
we
use
Mediators
and
Intercessors
,
they
dare
not
goe
of
themselves
,
so
here
.
3.
Humility
,
for
this
they
talk
as
Papists
do
now
,
wee
are
unworthy
to
goe
directly
to
God
,
and
therefore
we
need
the
help
of
Angels
:
but
this
is
vaine
,
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
lawfull
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
confesse
it
is
his
mercie
,
that
hee
hath
made
such
noble
creatures
to
bee
serviceable
to
us
,
and
then
for
themselves
in
our
judgments
.
1.
We
honour
them
and
judge
them
more
noble
creatures
then
man
,
they
have
greater
wisdome
,
holinesse
and
power
then
man
hath
.
2.
For
our
will
and
affections
,
we
loue
them
,
because
they
love
us
and
delight
in
our
good
,
being
ready
to
helpe
us
every where
.
3.
We
should
be
carefull
of
our
carriage
,
because
of
their
presence
,
we
should
not
sinne
because
of
the
Angels
.
4.
Wee
desire
to
make
them
examples
of
our
lives
,
that
we
may
doe
Gods
will
as
they
do
.
5.
If
Angels
should
appeare
visibly
to
us
,
wee
should
honour
them
as
more
excellent
creatures
,
but
yet
stll
keep
within
the
bounds
of
civill
or
fraternall
honour
[
*
](A47629-e108440-b)
*
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
wee
may
doe
them
no
wrong
)
not
indeed
such
as
is
due
to
God
,
but
secondary
;
yet
stil
religious
,
and
so
they
say
they
intercede
for
us
,
not
as
Christ
,
but
in
an
inferiour
way
:
and
in
this
sense
they
hold
they
may
be
worshipped
and
prayed
unto
.
Now
we
will
refute
their
arguments
,
and
then
confirme
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
civill
:
but
that
manner
and
degree
of
their
worship
is
neither
,
therefore
it
is
meerly
invented
.
2.
By
generall
consent
,
religious
worship
is
that
whereby
we
doe
acknowledge
God
to
be
the
primum
principium
,
the
ultimum
finem
,
and
summum
bonum
,
now
this
is
but
one
:
and
we
may
as
wel
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
beleeve
in
God
primarily
,
and
Angels
secondarily
,
it
were
ridiculous
,
therefore
here
if
religious
worship
were
due
because
of
supernaturall
excellencies
,
then
every
godly
man
were
religiously
to
bee
worshipped
.
Our
arguments
in
generall
against
this
are
these
?
1.
Matth.
4.
10.
Thou
shalt
worship
the
Lord
thy
God
,
&
him
only
shalt
thou
serve
,
Heb.
1.
it
is
applyed
to
Christ
.
2.
The
promise
is
to
those
onely
which
call
upon
him
,
51
Psal.
15.
call
upon
mee
.
3.
It
cannot
bee
of
faith
,
for
how
shall
I
know
whether
they
hear
me
,
whether
they
be
present
.
4.
Coloss.
2.
9.
It
is
condemned
for
will-worshi●
,
so
that
Idolatrie
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
doe
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
,
Psal.
34.
7.
&
91.
12.
an
host
of
Angels
pitch
their
Tents
round
about
them
.
As
many
reprobate
Angels
seeke
the
destruction
of
one
onely
man
,
Marke
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
implyeth
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
Angell
:
Now
to
this
some
answer
,
that
the
men
spake
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
blinde
:
how
could
hee
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
soule
was
created
before
it
was
put
into
the
bodie
:
and
as
it
did
good
or
il
,
it
was
put
into
a
well
tempered
or
a
maimed
bodie
:
especially
they
thought
these
Angels
did
appeare
a
little
before
or
after
mens
death
.
Calvin
thinks
that
it
was
an
Angel
peculiarly
destinated
to
Peter
for
that
time
of
his
imprisonment
.
If
it
were
a
peculiar
Angel
,
then
it
would
follow
,
that
he
spake
and
had
the
same
gestures
that
men
have
to
whom
they
belong
.
Therefore
it
may
well
bee
rendred
it
is
his
messenger
,
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
,
let
her
be
covered
because
of
the
Angels
.
Where
the
Apostle
commands
a
woman
in
publike
duties
to
have
power
,
that
is
,
covering
in
signe
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
aske
what
need
that
,
seeing
God
and
Christ
are
there
,
they
answer
that
hee
mentioned
God
and
Christ
before
,
and
now
addeth
these
as
inseparable
servants
which
are
sent
for
the
salvation
of
beleevers
:
others
as
probably
make
it
a
new
argument
from
the
Angels
,
Esay
6.
as
they
covered
their
feet
before
God
to
shew
their
subjection
,
so
should
these
.
Others
understand
it
of
the
Ministers
[
a
](A47629-e109020-b)
a
Vnicus
,
quod
sciam
,
ex
veteribus
Ambrosius
,
&
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
Angell
[
b
](A47629-e109080-b)
b
Beza
in
loc.
Ministers
(
saith
Laurentius
)
are
not
any
where
in
the
Scripture
called
Angels
absolutely
but
alwayes
with
addition
.
,
there
is
He
notificative
,
by
which
is
signified
the
high
Priest
,
before
whom
vowes
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.
You
have
received
the
law
in
the
midst
of
the
rankes
of
Angels
,
viz.
who
[
a
](A47629-e109200-b)
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
Soveraign
Lord
when
himselfe
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
seemes
improper
that
Angels
in
the
plurall
number
[
*
](A47629-e109240-b)
*
Master
Palmer
&
Master
Cauderie
of
the
Christian
Sabbath
,
part
1.
ch.
4.
should
have
beene
imployed
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
haue
sufficed
.
There
is
no
necessitie
to
ascribe
the
delivery
of
the
law
of
the
Decalogue
to
[
a
](A47629-e109250-b)
a
Grotius
and
Rivet
&
Doctor
White
say
,
God
spake
not
immediatly
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
,
lightening
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
storie
.
Jude
9
,
v.
Michael
striving
with
the
Devill
,
the
Apostle
aggravates
the
sines
.
of
those
,
who
speake
evill
of
dignities
by
an
argument
from
the
greater
to
the
lesse
,
the
Archangell
durst
not
doe
soe
,
where
you
have
the
cheife
cause
,
Michael
,
which
is
as
much
as
who
is
like
God
,
and
then
you
have
the
adjunct
,
he
is
the
Archangell
that
is
,
[
b
](A47629-e109360-b)
b
Cartwright
on
the
Rhem.
Test.
interprets
it
of
Christ
.
See
M.
Perkins
on
Jude
.
Christ
,
because
Christ
is
expresly
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
plaine
.
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
bodie
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
meanes
of
the
Archangell
,
and
no
man
knew
his
buriall
,
that
divine
honour
might
not
be
given
him
,
and
the
Devill
might
say
how
fit
it
was
such
a
man
should
be
solemnly
buried
.
The
sixt
.
What
is
meant
by
the
voyce
of
an
Angell
,
1.
Thes.
4.
15.
where
the
Apostle
discribes
the
great
and
glorious
coming
of
Christ
to
judgement
,
from
some
circumstancies
which
commend
his
power
and
majestie
,
the
Lord
himselfe
shall
come
downe
in
his
onwne
person
with
a
shout
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
that
voyce
which
marriners
and
souldiers
use
when
they
call
one
another
to
put
to
their
strength
,
so
that
it
is
no
more
then
a
great
command
of
God
that
all
be
ready
Math.
25.
like
that
,
there
was
a
voyce
,
behold
the
bridegroom
comes
,
or
like
that
Joh.
5.
all
that
are
in
their
graves
shall
hear
his
voice
;
Soe
it
shall
be
the
instrument
to
raise
them
up
as
it
was
Lazarus
,
for
this
may
be
compared
with
Matth.
24.
the
voyce
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
efficacie
in
our
conversion
.
Though
they
be
sent
1.
Heb.
for
ihe
salvation
of
those
that
beleeve
,
yet
they
have
no
efficacious
power
on
the
heart
of
man
,
for
it
is
God
onely
that
can
turne
the
heart
,
and
therefore
it
is
a
wicked
opinion
of
some
,
who
give
God
no
more
efficacie
in
moving
the
heart
to
conversion
,
then
good
Angels
have
which
can
be
but
by
perswasion
,
it
is
true
in
the
Scriptures
you
may
read
of
their
admonishing
and
comforting
,
so
an
Angell
comforteth
Elias
:
and
Christ
himselfe
as
he
was
man
;
Joseph
was
admonished
in
a
dreame
,
but
then
you
must
know
this
was
a
sensible
appearance
or
like
it
,
viz.
in
dreames
.
But
now
you
may
read
of
the
Deuill
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
neede
Christ
as
a
mediator
.
Some
say
no
,
they
never
sinned
and
therefore
need
not
a
mediator
[
*
](A47629-e109630-b)
*
Angels
are
the
best
creatures
,
yet
they
are
mutable
Creatures
,
they
were
created
blessed
(
as
the
Schooles
determine
)
with
a
naturall
blessednesse
,
not
with
a
supernaturall
,
which
consists
in
the
vision
of
God
,
for
then
they
had
never
fallen
.
The
good
Angells
indeed
have
obtained
by
Christ
a
supernaturall
blessednesse
,
though
he
be
not
a
Redeemer
,
yet
he
is
a
confirmer
,
a
supporter
of
the
holy
Angells
.
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
bee
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
mediatour
is
where
two
parties
doe
disagree
.
As
for
that
place
(
say
they
)
Ephes.
1
,
22.
He
hath
reconciled
all
things
in
heaven
and
earth
,
some
doe
meane
by
those
things
in
heaven
the
soules
of
those
departed
,
the
Greeke
word
signifieth
briefly
to
recollect
the
things
which
were
more
largely
spoken
,
and
so
a
sweete
consent
of
all
things
together
,
as
by
sinne
God
was
angrie
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
himselfe
and
his
excellencies
vnto
them
and
his
love
and
favour
,
&
the
necessitie
of
their
being
obedient
,
that
they
cannot
,
but
continue
to
obey
and
serve
him
,
they
were
not
so
farre
inlightened
and
sanctified
at
the
first
creation
,
but
that
then
in
respect
of
themselves
there
was
a
possibilitie
of
sinning
as
well
as
of
theirs
that
did
sinne
,
but
now
they
are
so
confirmed
[
*
](A47629-e109680-b)
*
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
cleare
sight
they
have
of
God
,
that
they
cannot
be
willing
to
sinne
against
him
.
The
Angels
which
abode
in
the
truth
are
called
good
Angels
,
not
onely
in
respect
of
the
righteousnesse
which
God
bestowed
upon
them
at
their
creation
,
but
also
in
respect
of
the
obedience
which
they
performed
,
and
their
confirmation
in
that
good
estate
.
The
causes
why
they
abode
still
in
the
truth
,
are
the
firme
and
unchangeable
decree
of
God
.
1.
Tim.
5
,
21.
his
free
grace
,
Phil.
2
,
13.
wherewith
they
were
holpen
,
and
their
owne
free
choise
of
will
cleaving
firmely
unto
God
.
The
ninth
and
last
question
concerning
Angels
is
;
How
can
they
be
happy
in
enjoying
Gods
face
,
and
yet
be
on
the
earth
,
Matth.
18
,
10.
By
heaven
there
is
not
meant
the
place
but
their
heavenly
estate
and
condition
,
now
though
thy
goe
up
and
downe
doing
service
,
yet
this
hinders
not
their
happinesse
,
for
they
doe
not
this
with
distraction
:
and
these
things
are
appointed
as
meanes
for
the
end
,
viz.
enjoying
of
God
,
and
as
the
soule
is
not
hindred
in
its
happinesse
by
desiring
the
bodie
againe
,
so
it
is
here
.
1.
Wee
should
imitate
the
Angels
.
2.
It
shewes
us
how
much
wee
are
beholding
to
Christ
,
no
Angels
could
love
us
if
it
were
not
for
him
.
How
much
are
we
to
love
God
who
hath
provided
helps
for
man
,
especially
Christ
who
tooke
our
nature
upon
him
,
not
that
of
Angels
.
Gods
Angels
are
our
Angels
to
defend
and
keep
us
.
3.
It
shewes
the
wofull
condition
of
the
impenitent
,
when
Christ
shall
come
with
all
these
Angels
,
when
those
great
shoutes
shall
bee
,
come
thou
swearer
,
drunkard
how
terrible
will
this
be
?
The
more
potent
God
is
in
himselfe
and
in
his
ministers
,
4.
This
confutes
the
Papists
in
three
errours
.
1.
In
that
they
hold
nine
orders
of
Angels
They
are
distinguished
ratione
objectorum
et
officiorum
,
in
respect
of
the
object
and
massage
they
goe
about
,
2.
They
would
have
them
worshiped
,
but
the
Angell
forbad
John
.
3.
They
say
every
one
hath
his
good
Angell
to
keep
him
,
so
Bucan
thinkes
in
his
common
places
.
2.
The
Saduces
who
said
there
was
neither
Angell
nor
Spirit
,
Acts.
24
,
8.
but
held
good
Angels
onely
to
bee
good
thoughts
,
and
evill
Angels
to
be
evill
lusts
and
affections
.
There
names
,
offices
,
actions
,
apparitions
shew
plainely
,
that
they
are
not
bare
qualities
but
true
substances
.
It
serves
for
instruction
,
1.
To
see
the
blindnesse
&
erroneousnes
of
mankind
,
in
that
a
great
number
of
men
of
learning
and
wit
and
parts
good
enough
,
and
that
such
as
lived
in
the
Church
and
acnowledged
the
five
bookes
of
Moses
to
be
divine
,
should
yet
make
a
shift
to
winke
so
hard
,
as
to
mainaine
that
there
were
no
Angels
.
What
falsehood
may
not
the
Devill
make
a
man
entertaine
and
defend
,
and
yet
seeme
not
to
denie
the
Authoritie
of
Scripture
.
If
a
man
confessing
Moses
writings
to
be
true
,
will
yet
denie
that
there
be
either
Spirits
or
Angels
,
which
are
things
so
plainely
revealed
by
Moses
,
that
a
man
would
account
it
impossible
to
receive
his
writings
and
not
confesse
them
.
But
if
God
leave
man
to
the
Deuill
&
his
owne
witte
,
he
wil
make
him
the
verier
foole
because
of
his
wit
,
&
he
will
erre
so
much
the
more
palpably
by
how
much
he
seems
better
armed
against
errour
,
euen
as
a
mans
owne
weapon
beaten
to
his
head
by
a
farr
stronger
arme
will
make
a
deepe
wound
in
him
.
Se
wee
our
aptnesse
to
run
into
and
maintaine
false
opinions
,
[
*
](A47629-e110040-b)
*
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
owne
wittes
,
but
suspect
our selves
,
and
seeke
to
God
for
direction
.
Secondly
.
Let
us
learne
humilitie
from
this
,
and
by
comparing
our selves
with
these
excellent
Spirits
,
learne
to
know
how
meane
we
be
,
that
we
may
be
also
meane
in
our
owne
esteeme
.
So
long
as
a
man
compares
himselfe
with
those
things
and
persons
which
are
baser
then
himselfe
,
he
is
prone
to
lift
up
himselfe
in
his
owne
conceit
and
to
thinke
highly
of
himselfe
,
but
when
he
doth
weigh
himselfe
in
the
ballance
with
his
betters
,
he
begins
to
know
his
owne
lightnesse
.
The
Lord
hath
set
us
men
in
the
midst
as
it
were
betwixt
the
bruite
beasts
and
the
celestiall
Spirits
,
we
doe
so
farr
exceed
them
as
the
Angels
exceede
us
,
as
for
bodily
gifts
,
the
beasts
in
many
things
goe
beyond
us
,
some
are
more
strong
,
swift
,
have
more
excellent
sight
&
smell
then
wee
,
but
in
few
things
doe
we
equall
the
Angels
.
They
are
swifter
and
stronger
then
we
,
and
their
excellent
reason
goes
beyond
ours
in
a
manner
,
as
the
understanding
which
is
in
us
excelleth
the
fancie
of
the
beasts
,
they
know
a
thousand
things
more
then
we
doe
or
can
know
,
One
Angell
can
doe
more
then
all
men
,
can
speake
more
languages
,
repeate
more
histories
,
in
a
word
can
performe
all
acts
of
invention
,
and
judgement
,
and
memorie
farre
beyond
us
.
Thirdly
.
Since
God
hath
made
Angels
to
serve
and
attend
him
,
should
not
we
that
are
farre
Inferiour
to
them
,
be
content
also
to
serve
him
,
yea
exceeding
glad
and
thankfull
that
he
will
vouchsafe
to
admit
us
into
his
service
.
Doth
he
need
our
service
,
that
is
served
with
such
ministers
and
messengers
?
Let
us
frame
our selves
to
obedience
,
and
doe
Gods
will
on
earth
with
all
readinesse
and
cherefulnesse
,
seeing
there
is
soe
great
store
of
more
worthy
persons
in
heaven
that
doe
it
.
An
Angell
will
not
esteeme
any
worke
too
difficult
or
base
,
why
should
wee
?
Fourthly
.
The
Angels
which
waite
about
the
throne
of
God
are
glorious
,
&
therefore
the
Lord
,
himselfe
must
needs
excell
in
glorie
.
Esa.
6
,
1
,
2.
Ezek.
1
,
28.
Of
the
Devils
or
evill
Angells
.
The
Angels
which
persisted
in
the
truth
,
[
*
](A47629-e110170-b)
*
There
is
but
one
word
(
Dajiva
)
in
the
Syriacke
for
the
raven
ink
,
&
the
Devill
,
because
commonly
he
appears
to
men
in
some
blacke
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
evill
Spirits
1.
Sam.
18
,
10.
Luke
.
8
,
2.
uncleane
Spirits
,
Matth.
10
,
1.
Zach.
13
,
2.
not
so
much
because
of
their
instigation
to
lust
,
as
because
their
natures
are
defiled
with
sinne
,
lying
Spirits
,
1.
King
.
22
,
22.
John
,
8
,
44.
Devils
Levit.
17
,
7.
1.
Cor
10
,
20.
The
Hebrew
names
for
the
Devill
are
1.
Satan
an
adversarie
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
flie
,
the
Idoll
of
the
[
a
](A47629-e110360-b)
a
Quia
civitatatem
Accaron
invocatus
à
civibus
,
à
muscis
liberarat
.
Cornel.
à
Lap.
They
have
figurative
names
likewise
in
the
Scripture
,
as
Lyon
,
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
downe
in
the
aire
,
but
if
it
be
read
Zebul
,
then
it
signifieth
by
way
of
contempt
a
Dunghill-God
Levit.
17
,
7.
the
Devils
are
called
Shegnirim
the
hairie
ones
,
because
they
appeared
to
their
worshippers
,
like
hairy
goates
and
in
the
mountaines
.
The
Devill
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
Deuill
is
called
an
enemie
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
evill
Angels
are
Spirits
created
at
first
entire
and
good
,
Gen
1.
vlt.
But
by
a
willing
and
free
Apostacie
from
their
Creator
,
are
become
enemies
to
God
and
man
;
and
for
this
eternally
tormented
,
John
.
8.
44.
That
they
are
Spirits
appeares
by
the
opposition
,
Ephes
,
6.
Wee
wrestle
not
with
flesh
and
blood
,
and
this
is
to
bee
opposed
to
those
that
deny
that
there
are
any
Spirits
,
or
that
the
Divels
are
Incorporeall
.
For
their
sinne
,
what
,
when
and
how
it
was
,
it
is
hard
to
determine
.
That
they
did
sinne
is
plaine
;
but
the
sin
is
not
specified
.
Some
say
it
was
lust
with
women
,
misunderstanding
that
place
,
the
Sonnes
of
God
saw
the
Daughters
of
men
,
for
it
is
plaine
the
Divels
were
fallen
before
,
Chrysostome
and
our
Divines
[
a
](A47629-e110590-b)
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
](A47629-e110620-b)
b
Downam
.
Mr.
Ball.
conclude
it
was
pride
from
that
place
in
Timothie
1
Tim
,
3.
6.
though
there
be
different
opinions
,
about
what
this
pride
shewed
it selfe
,
whether
in
affecting
a
higher
degree
than
God
[
c
](A47629-e110640-b)
c
Mr
Caryll
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
Devills
s●nne
was
pride
,
seeing
man
was
enticed
to
offend
with
an
argument
drawne
from
the
promise
of
excellencie
.
Gen.
3.
4
,
5.
vide
Voet.
disputat
de
natura
&
operationibus
Daemonum
.
created
them
in
,
or
,
refusing
the
worke
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
Gospell
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
omnipotencie
say
the
Schoole-men
.
Concerning
the
time
when
the
Devill
first
sind
it
is
uncertaine
,
Tempus
lapsus
non
definit
scriptura
;
It
seemeth
they
continued
in
their
integritie
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
Divels
stood
not
long
,
John
,
8.
Hee
was
a
mansl●yer
from
the
begining
,
they
fell
before
man
,
that
is
plaine
.
3.
How
the
Devill
sinned
,
seeing
his
understanding
and
will
were
perfect
.
It
was
initiatively
in
his
understanding
and
consummativly
in
his
will
.
Many
of
them
fell
,
as
appeareth
Luke
,
8
,
30
there
was
a
legion
in
one
man
:
They
fell
irrecoverably
[
*
](A47629-e110820-b)
*
Hoc
est
Angelis
casus
quod
est
,
Hominibus
,
mors
.
Damascen
.
being
obstinate
in
wickednesse
.
The
Schoolemen
and
Fathers
give
reasons
why
,
they
fell
soe
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
againe
,
but
this
is
noe
good
reason
,
because
the
choice
made
cannot
alter
the
nature
of
the
will
.
The
Fathers
give
these
reasons
.
1.
The
Divell
sinned
of
himselfe
,
but
man
was
tempted
.
2.
In
mans
fall
all
mankinde
would
have
beene
damned
,
but
in
the
Angels
fall
,
not
all
Angels
.
The
best
answer
is
this
,
The
Devils
malice
against
man-kinde
appeares
,
This
malice
of
his
appeares
in
his
going
up
and
downe
the
whole
world
to
damne
men
,
&
that
though
hee
get
no
good
by
it
,
nay
,
though
his
condemnation
bee
so
much
the
greater
,
and
therefore
if
God
should
let
him
doe
what
he
would
against
us
.
He
would
first
bring
all
outward
miserie
as
upon
Job
,
and
then
eternall
damnation
.
And
though
he
knowes
God
will
defend
the
godly
,
yet
he
never
leaveth
to
vex
them
,
to
tempt
them
to
sinne
,
to
overwhelme
them
with
griefe
and
dispaire
,
so
that
he
is
opposite
to
God
.
The
Devils
malice
is
beyond
his
wisedome
,
else
he
would
never
oppose
the
people
of
God
as
he
doth
,
since
hee
doth
hereby
advance
their
glory
and
his
owne
ruine
.
Their
craft
is
seene
in
their
divers
and
sutable
temptations
,
methods
Ephes.
6.
and
depths
.
Rev
,
3.
His
first
stratagem
and
device
is
to
observe
the
natural
constitution
of
every
mans
minde
and
bodie
,
and
to
fit
his
temptations
thereunto
.
2.
To
observe
our
naturall
abilities
and
endowments
,
and
accommodate
his
temptations
thereunto
.
3.
To
apply
his
temptations
to
mens
outward
estate
,
condition
and
place
.
4.
To
tempt
us
by
method
,
begining
with
questionable
actions
,
thence
proceeding
to
sinnes
of
infirmitie
,
and
soe
to
wilfull
transgressions
,
and
at
last
to
obstinacie
and
finall
impenitencie
.
5.
To
bring
us
from
one
extreame
to
another
.
6.
To
perswade
that
this
suggestions
are
the
motions
of
Gods
Spirit
.
7.
To
make
advantage
of
time
by
alluring
every
age
to
the
peculiar
vices
thereof
,
as
children
to
idlenesse
and
vanitie
,
youth
to
lust
,
perfect
age
to
violent
and
audacious
attempts
,
old
age
to
covetousnesse
,
and
every
one
to
the
sinnes
of
the
time
.
The
Devill
is
called
the
Tempter
,
The
Devill
is
very
powerfull
.
[
a
](A47629-e111130-b)
a
The
Devills
power
is
not
a
physicall
but
a
morall
power
onely
,
that
is
,
by
suggestions
and
temptations
from
sutable
obiects
Astutiam
suadendi
,
non
potentiam
cogen●i
habet
diabolus
.
Austin
.
Psalme
72.
48.
&
136.
4.
Ephes.
6.
12.
the
Devils
are
called
principallities
and
powers
.
Hee
is
said
Ephes.
2
,
2.
to
bee
the
God
of
the
world
which
rules
in
the
Children
of
disobedience
,
Hee
is
called
the
strong
one
Matth
,
12
,
29.
Hee
hath
a
strong
power
over
every
one
by
nature
.
John
12.
31.
the
Lord
represented
this
spirituall
bondage
by
the
Egyptian
and
Babylonish
bondage
.
But
here
is
our
comfort
,
Christ
is
stronger
then
hee
:
Hee
hath
bruised
his
head
,
Col.
1.
He
hath
led
them
captive
and
triumphed
over
them
;
and
their
power
is
wholly
limited
by
God
.
The
Devill
is
chained
up
as
it
were
Jude
;
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
soules
of
men
out
of
their
place
and
vnite
them
to
the
bodie
againe
,
he
cannot
turne
the
will
of
man
,
whether
he
would
:
nor
doe
that
which
is
properly
a
miracle
.
The
workes
of
the
Devill
are
called
lying
wonders
[
b
](A47629-e111260-b)
b
Thy
are
so
1
ratione
cause
they
proceede
from
the
Devill
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
worke
it selfe
,
they
are
for
the
most
part
fained
though
not
alwayes
,
but
in
respect
of
the
end
they
alwayes
tend
to
deceive
and
beguile
.
The
Devill
can
1.
Hurrie
bodies
up
and
downe
in
the
Aire
.
Matth.
4
,
5.
Luke
.
8
,
29
,
33.
2.
Raise
tempests
,
Job
.
1
,
16
,
19.
3.
Bring
diseases
both
of
bodie
and
minde
.
Luke
.
13
,
16.
and
9
,
31.
4.
Overthrow
houses
and
buildings
.
Job
.
1
,
18.
5.
Breake
chaines
and
barres
.
Marke
.
5
,
4.
They
are
used
as
instruments
by
God
,
to
punish
the
wicked
and
exercise
the
godly
;
as
we
may
read
in
that
storie
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
buffetings
of
Satan
,
still
remember
this
.
He
is
at
Gods
command
,
he
bids
him
goe
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
,
least
I
should
be
exalted
above
measure
,
there
was
given
to
mee
a
thorne
in
the
flesh
,
the
messenger
of
Satan
(
soe
we
read
it
)
it
may
be
rendred
with
Beza
the
Angell
of
Satan
to
buffet
mee
.
Some
interpret
this
of
a
bodily
disease
,
others
of
the
concupiscence
of
the
flesh
;
others
thinke
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
chaines
.
They
have
the
begining
of
eternall
wrath
,
say
the
Schoolemen
.
although
the
aggravation
and
increase
of
it
shall
be
hereafter
as
mens
soules
damned
are
full
of
Gods
anger
,
yet
shall
have
greater
torment
at
least
extensively
when
sovle
and
bodie
are
united
at
the
day
of
judgement
,
and
while
they
are
in
the
aire
and
goe
up
and
downe
tempting
,
they
have
not
all
they
shall
have
,
but
hereafter
they
shall
have
the
accomplishment
of
all
:
and
shall
never
be
had
into
favour
againe
,
although
Origen
held
otherwise
.
2d.
Question
.
Chamierus
tomo
.
2ᵒ.
l.
5.
c.
2ᵒ.
How
can
they
be
punished
with
fire
.
Seeing
the
fire
is
corporeall
,
how
can
it
worke
upon
immateriall
substances
.
Some
therefore
to
answer
this
:
doe
denie
that
there
is
materiall
fire
in
Hell
,
onely
the
torments
thereof
are
set
forth
by
what
is
most
terrible
,
and
the
worme
is
metaphoricall
,
others
say
by
Gods
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
Devill
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
Gospell
,
then
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
Devill
in
the
bodie
:
one
was
demoniacke
and
lunaticke
too
;
because
the
Devill
tooke
these
advantages
against
his
bodie
,
and
this
hath
beene
manifested
by
their
speaking
of
strange
tongues
on
a
suddain
.
The
causes
of
this
are
partly
from
the
Devils
malice
&
desire
to
hurt
us
,
&
partly
from
our selves
who
ar●
made
the
slaves
of
Satan
:
and
partly
from
God
who
doth
it
sometime
out
of
anger
,
as
he
bid
the
Devill
goe
into
Saul
;
or
out
of
grace
,
that
they
may
see
how
bitter
sin
is
Fifthly
.
The
meaning
of
Christs
temptation
by
Satan
,
and
how
we
shall
know
Satans
temptations
?
Matth.
4.
The
Devill
carried
Christs
bodie
upon
the
pinacle
of
the
Temple
.
Satans
temptations
may
be
knowne
by
the
unnaturalnesse
or
violence
of
them
,
Tim.
2
14.
1
Sam.
15
2
Cor.
11.
3.
or
by
the
shew
of
piety
,
hee
can
transforme
himselfe
into
an
Angel
of
light
,
or
by
the
so
dainnesse
of
them
,
although
the
best
way
is
not
much
to
trouble
our selves
about
them
.
The
Devill
tempts
some
to
sin
under
the
shew
of
vertue
,
Job
16.
2.
Phil.
3.
6.
some
under
the
hope
of
pardon
,
by
stretching
the
bounds
of
Gods
mercie
,
lessening
of
sin
,
propounding
the
example
of
the
multitude
,
setting
before
men
what
they
have
done
,
and
promising
them
repentance
hereafter
before
they
dye
.
The
difference
betweene
Gods
temptations
and
Satans
,
they
differ
:
1.
In
the
matter
:
the
matter
of
Gods
temptations
is
ever
good
,
as
either
by
prosperity
,
adversity
,
or
commandements
,
by
chastisements
which
from
him
are
ever
good
:
but
the
matter
of
Satans
temptations
is
evill
,
he
solicits
us
to
sin
.
2.
In
the
end
,
the
end
of
Gods
temptation
is
to
humble
ns
and
doe
us
good
:
but
of
Satans
,
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
Chrysostome
thinke
it
was
a
corporall
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
uncleane
spirits
,
that
is
,
not
only
to
expell
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
faithfull
,
to
the
destruction
of
the
flesh
,
they
expound
to
be
meant
of
his
corruption
,
for
so
flesh
is
taken
in
Scripture
[
*
](A47629-e112030-b)
*
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
Devills
may
appear
,
1
Sam.
28.
He
which
appeared
was
1.
subject
to
the
witches
power
,
therefore
it
was
not
the
true
Samuel
,
[
c
](A47629-e112160-b)
c
As
yesterday
is
put
for
the
time
past
,
though
long
agoe
,
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
,
[
*
](A47629-e112290-b)
*
Esay
57.
2.
Rev.
13.
14.
and
troubled
him
,
if
hee
had
beene
the
true
Samuel
,
Saul
could
not
have
caused
him
to
ascend
,
if
not
,
hee
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
denyall
of
the
rich
mans
request
to
have
one
sent
from
the
dead
,
because
if
they
would
not
beleeve
Moses
&
the
Prophets
,
they
would
not
beleeve
though
one
rose
from
the
dead
.
In
so
doing
the
Lord
should
seem
to
go
against
his
owne
order
.
The
soules
of
Saints
which
are
at
rest
with
the
Lord
,
are
not
subject
to
the
power
or
inchantment
of
a
witch
:
but
Samuel
was
an
holy
Prophet
now
at
rest
with
the
Lord.
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
then
approved
Art
magicke
,
which
he
proveth
,
because
the
witch
was
troubled
.
But
the
Scriptsre
expresly
sheweth
,
that
her
trouble
was
,
because
it
was
the
King
:
who
(
having
lately
suppressed
Witches
)
had
now
in
disguised
aparrell
set
her
on
worke
,
and
so
deceived
her
.
Bellarmine
objecteth
,
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
beare
,
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
conceite
and
opinion
of
others
.
1.
Wee
must
walke
warily
and
watchfully
against
Satans
temptations
.
Cor.
16.
13.
1
Pet.
5.
8
,
9.
Watchfull
,
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
our selves
the
whole
armour
of
God
,
Ephes.
6.
12
,
13
,
14.
that
wee
may
be
able
to
stand
in
the
evill
day
.
2.
Beleeve
not
Satan
though
he
flatter
,
2
Cor.
11.
3.
1
Tim.
2.
14.
feare
him
not
though
be
rage
,
1
Pet.
5.
8
,
9.
hearken
not
to
him
though
he
tell
the
truth
,
2
Cor.
11.
14.
Acts
16.
17.
for
if
he
transforme
himselfe
into
an
Angel
of
light
it
is
to
seduce
.
3.
See
Gods
great
goodnesse
,
who
offers
us
repentance
,
and
Christ
,
when
he
absolutely
refused
the
Devills
.
4.
See
the
exact
justice
of
God
,
no
greatnesse
can
priviledg
one
from
punishment
,
no
uncleane
thing
shall
come
thither
.
5.
Be
not
like
the
Devils
,
then
thou
art
one
of
his
children
:
a
lyer
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
perswades
them
to
sinne
:
the
Devil
is
called
the
tempter
,
Eve
spoke
for
the
Devill
,
therefore
she
hath
two
punishments
more
then
man
,
sorrow
in
childe-bed
,
and
subjection
to
her
Husband
.
5.
He
that
goes
about
to
hinder
others
from
godlinesse
,
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
spirituall
illuminations
and
gifts
.
6.
See
the
folly
of
those
who
doe
the
Devill
service
,
how
ill
will
he
repay
them
.
Never
did
any
trust
in
the
Devill
,
but
he
deceived
him
,
7.
Satans
great
businesse
in
the
world
is
to
studie
men
;
hast
thou
considered
my
servant
Job
?
when
he
comes
neare
to
us
in
his
temptations
,
there
is
something
in
us
to
take
part
with
him
,
1
John
5.
6.
there
is
abundance
of
selfe-love
,
selfe-flattery
,
and
naturall
blindnesse
,
2
Cor.
2.
11.
He
hath
a
strange
power
to
make
all
his
suggestions
take
with
us
,
they
are
called
fiery
darts
:
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
mens
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
,
[
*
](A47629-e112960-b)
*
Vocabulum
homo
est
duar●̄
substantiarum
fibula
.
Tertullian
.
Man
was
made
last
,
because
he
was
worthiest
,
the
soule
was
inspired
last
,
because
yet
more
noble
Dr.
Halls
Contemp.
of
Paradise
.
Man
was
created
after
Gods
image
.
1.
To
awe
the
creature
,
whose
Soveraigne
he
was
.
2.
That
hee
might
acknowledg
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
soule
,
and
earthly
in
regard
of
his
bodie
.
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
worke
made
,
not
an
Hermophradite
as
some
would
have
it
(
though
Adam
comprehended
both
sexes
)
but
hee
is
distinguished
into
both
sexes
:
thus
it
followes
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
naturall
endowments
:
the
other
in
supernaturall
graces
:
rather
image
and
similitude
represent
an
exact
likenesse
.
These
two
words
are
in
an
inverted
order
joyned
together
,
5
ch.
ver.
3
JAmes
3.
ch.
9.
v.
mentions
only
likenesse
,
leaving
out
image
,
which
is
a
certaine
signe
,
that
there
is
no
difference
betweene
them
,
but
that
the
second
is
added
to
insinuate
the
perfection
of
the
image
.
There
is
a
four-fold
image
or
likenesse
?
1.
Where
there
is
a
likenesse
with
an
absolute
agreement
in
the
same
nature
,
and
so
the
Son
of
God
is
called
the
expresse
image
of
the
Father
.
2.
By
participation
of
some
universall
common
nature
,
so
a
man
and
beast
are
like
in
the
common
nature
of
animality
.
3.
By
proportion
onely
,
as
when
we
say
,
the
Governor
of
a
Common-wealth
,
and
the
Pilot
of
a
ship
are
like
.
4.
By
agreement
of
order
,
The
Image
of
God
in
which
man
was
cteated
,
is
the
conformity
of
man
unto
God
,
1.
In
his
soule
.
2.
In
his
body
for
his
soule
.
3.
In
the
whole
person
for
the
union
of
both
.
The
soule
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
spirituall
and
immortall
substance
.
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
soule
.
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
sinne
,
the
soule
is
created
as
part
of
man
,
and
so
justly
deprived
of
that
originall
excellency
.
The
Scripture
witnesseth
,
1.
that
the
soule
of
man
is
a
spirit
,
Matth.
27.
20.
Acts
7.
59
,
2.
That
it
is
immortall
.
1.
Because
it
cannot
bee
destroyed
by
any
second
cause
Matth.
10.
28.
2.
Being
served
from
the
bodie
,
it
subsists
by
it selfe
,
and
goes
to
God
,
Eccles.
12.
7.
Luke
16.
22.
3.
Because
it
is
a
simple
and
immateriall
substance
,
not
depending
on
matter
:
the
minde
workes
the
better
,
the
more
it
is
abstracted
from
the
body
,
when
it
is
asleep
or
dying
.
4.
Because
it
transcends
all
terrene
and
mortall
things
,
and
with
a
wonderful
quicknesse
searcheth
after
heavenly
,
divine
,
and
eternall
things
.
There
is
an
invincible
argument
for
the
thing
secretly
imprinted
in
the
instinct
and
conscience
of
the
soule
it selfe
.
Because
it
is
every
good
mans
hope
that
it
shall
be
so
,
and
wicked
mans
feare
.
5.
The
foode
of
the
soule
is
immortall
,
1
Pet.
1.
23.
the
evident
promises
of
eternall
life
prove
the
soule
to
be
immortall
,
He
that
beleeveth
in
me
hath
eternall
life
:
and
to
day
thou
shalt
bee
with
mee
in
Paradise
.
Nothing
can
satisfie
the
soule
but
God
.
6.
Man
is
capable
of
vertue
and
vice
,
of
immortall
desires
and
affections
.
7.
The
soules
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
doe
with
other
men
.
That
is
but
a
Cavill
,
that
Solomon
,
Eccles.
12.
7.
speakes
only
of
our
first
Parents
.
Children
are
called
the
fruit
of
their
Parents
body
,
to
note
that
,
[
a
](A47629-e113470-b)
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
soules
propagated
,
no
lesse
then
bodies
.
Many
collect
the
immortality
of
the
soule
,
and
salvation
of
Jobs
children
,
because
they
were
not
doubled
as
the
rest
of
his
estate
was
.
2.
The
soule
of
man
is
conformable
to
God
in
respect
of
its
3.
In
the
qualities
,
graces
,
and
admirable
endowments
of
it
.
In
the
understanding
there
was
1.
An
exact
knowledg
of
God
and
all
Divine
things
,
Coloss.
3.
10.
knowledg
is
a
principall
part
of
Gods
image
,
by
reason
hee
was
enabled
to
conceive
of
things
spirituall
and
universall
.
2.
A
perfect
knowledge
of
all
inferiour
things
,
Adam
knew
Eve
,
Burgesse
on
1
Tim.
1.
8.
Lect.
12
p.
111.
112.
113.
114.
115.
116.
Adam
was
by
his
naturall
frame
and
disposition
apt
&
fit
to
know
,
do
,
and
forbeare
all
that
God
would
have
him
know
,
doe
,
and
forbeare
,
Gen.
9.
6.
and
imposed
names
on
the
creatures
sutable
to
their
natures
.
He
had
most
exquisite
prudence
in
the
practicall
part
of
his
understanding
in
all
doubtfull
cases
.
Hee
knew
what
was
to
be
done
.
2.
In
the
will
there
was
holinesse
,
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
.
Mans
body
also
after
a
sort
is
an
image
of
Divine
perfection
.
Observe
1.
The
Majesticall
forme
of
it
,
Os
homini
sublime
ded●t
,
&c.
Man
only
hath
a
hand
,
which
is
the
instrument
of
instruments
.
All
other
oreatures
but
man
have
only
four
muscles
,
one
to
turne
downewards
,
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
tooke
notice
;
but
the
structure
of
the
bodie
a
man
should
be
taught
to
contemn
the
earth
which
his
feete
tread
upon
,
and
to
set
his
heart
upon
heaven
whether
his
eyes
naturally
tend
.
2.
Gods
artifice
in
it
,
Psal.
139.
15.
Thou
hast
curiously
wroug●●
me
and
I
was
wonderfully
made
.
Materiam
superabat
opus
.
Of
the
basest
matter
,
dust
,
God
made
the
noblest
creature
.
3.
The
serviceablenesse
of
every
part
for
its
end
and
use
.
4.
There
is
matter
of
humiliation
,
because
it
was
made
of
the
dust
,
Gen.
3
,
19.
Job
.
14.
18
,
10.
and
5
,
15.
The
Greek
name
makes
man
proud
,
cals
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bids
him
aspire
,
looke
up
,
but
the
Hebrew
[
b
](A47629-e113780-b)
b
Adam
ab
Adamah
Homo
ab
humo
.
and
Latine
humble
him
,
bids
him
stoop
,
looke
downe
.
Adams
bodie
was
mortall
conditionally
if
he
had
not
eaten
of
the
tree
,
there
could
be
noe
outward
cause
of
his
death
,
for
Gods
protection
kept
that
off
:
nor
noe
in
ward
cause
because
originall
righteousnesse
was
in
his
soule
,
and
for
old
age
and
weaknesse
,
the
tree
of
life
would
have
preserved
him
from
that
.
3.
The
whole
person
(
consisting
both
of
soule
and
bodie
)
was
conformable
to
God
,
See
Gen.
2.
7.
in
respect
of
his
felicitie
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
Gods
image
in
other
respects
,
yet
in
this
respect
the
woman
had
not
the
image
of
God
,
as
the
Apostle
sheweth
.
The
power
which
Adam
had
over
the
creatures
,
was
not
absolute
and
direct
(
that
God
reserved
to
himselfe
)
but
it
was
for
Adams
use
,
then
the
stoutest
and
fiercest
beasts
would
be
ruled
by
Adam
,
this
dominion
since
the
fal
is
lost
for
a
great
part
of
our
rebellion
against
God
,
the
creatures
rebellion
should
mind
us
of
ours
:
we
may
see
somtimes
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
organe
or
instrument
,
and
then
the
soule
put
into
it
,
as
God
did
make
heaven
and
earth
before
man
was
made
.
God
did
not
create
all
the
soules
of
men
at
once
,
but
he
creates
them
daily
as
they
are
infused
into
the
bodie
.
There
are
these
two
Questions
to
be
resolved
.
-
1.
Whether
immortalitie
was
naturall
to
Adam
.
-
2.
Whether
originall
righteousnesse
was
naturall
to
Adam
.
For
the
first
.
A
thing
is
immortall
foure
wayes
.
1.
Absolutly
,
soe
that
their
is
no
inward
or
outward
cause
of
mortalitie
1.
Tim.
6.
soe
God
onely
.
2.
when
it
is
not
soe
by
nature
,
but
immortalitie
is
a
perfection
voluntarily
,
put
into
the
constitution
of
the
creature
by
the
Creator
,
soe
Angels
are
immortall
.
3.
Not
by
any
singular
condition
of
nature
but
by
Grace
,
so
the
bodies
of
the
Saints
glorified
.
4.
When
it
is
mortall
inwardly
but
yet
conditionally
it
is
immortall
,
that
is
,
if
he
doe
his
dutie
and
soe
Adam
was
immortall
.
For
the
second
Question
.
The
properties
of
it
are
these
.
1.
It
is
originall
righteousnesse
,
because
it
is
the
naturall
perfection
of
the
whole
man
and
all
his
faculties
,
for
distinction
sake
we
call
it
originall
righteousnesse
.
It
is
soe
both
in
regard
of
it selfe
,
for
it
was
the
first
in
the
first
man
.
2.
in
regard
of
man
,
because
he
had
it
from
his
very
begining
.
3.
In
regard
of
his
posterity
,
because
it
was
to
be
propagated
to
others
.
2.
It
is
universall
,
it
was
the
rectitude
of
all
parts
,
it
could
not
else
be
an
image
of
God
,
unlesse
it
did
universally
resemble
him
in
all
holinesse
.
His
understanding
had
all
things
for
truth
,
his
will
for
good
,
his
affections
for
obedience
.
3.
Harmonious
every
facultie
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
injoye
himselfe
and
by
way
of
meanes
.
5.
Naturall
.
Cap.
1.
Genes
.
1.
Subjectiuè
,
that
which
inwardly
adheres
to
the
nature
of
a
thing
from
its
begining
.
2.
perfectivè
,
that
which
perfects
nature
for
its
end
and
actions
.
3.
propagativè
.
when
it
would
have
beene
propagated
in
a
naturall
way
,
if
man
had
continued
in
innocencie
,
but
constitutivè
and
consecutivè
,
supernaturall
.
The
Papists
denie
that
that
was
naturall
to
man
in
innocencie
,
and
therefore
they
say
mans
nature
is
not
corrupted
by
the
fall
,
because
a
supernaturall
gift
onely
is
taken
from
him
,
all
his
naturals
being
left
,
which
is
the
opinion
of
the
Pelagians
who
affirme
,
that
the
nature
of
man
fallen
is
perfect
before
the
committing
of
actuall
sinnes
.
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
allegorie
,
but
now
that
it
was
a
reall
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
foure
streames
;
but
these
were
visible
,
and
corporeall
as
Euphrates
and
Tigris
,
&
in
the
third
Chapter
,
it
is
said
that
Adam
hid
himselfe
with
the
leaves
of
the
tree
,
therefore
the
trees
in
paradise
were
reall
and
not
allegoricall
,
and
lastly
Adam
was
cast
out
of
it
.
The
ground
of
allegorizing
all
these
things
ariseth
from
the
vanitie
of
mans
minde
,
which
thinketh
these
things
too
low
for
the
Spirit
of
God
to
relate
,
and
therefore
indeavours
to
find
out
many
mysteries
.
2.
In
what
part
of
the
earth
it
was
.
Some
have
thought
it
to
be
the
whole
world
,
but
that
cannot
bee
,
for
it
is
said
,
God
tooke
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
Moone
,
but
that
cannot
be
habitable
for
the
subtiltie
of
the
aire
,
others
(
as
Oleaster
and
Vatablus
)
thinke
it
was
in
Mesopotamia
onely
,
and
that
it
hath
lost
his
beautie
by
the
floud
.
But
the
safest
way
is
not
to
trouble
our selves
any
further
then
Moses
text
,
which
saith
it
was
in
the
region
of
the
East
,
in
respect
of
Judaea
,
Aegypt
,
or
Arabia
,
and
as
for
the
limits
and
bounds
of
it
,
they
cannot
now
be
knowne
.
However
had
his
invention
of
Alcinous
Gardens
,
(
as
Justin
Mayrter
noteth
)
out
of
Moses
his
discription
of
paradise
,
Gen.
2.
&
those
praises
of
the
Elisian
sieldes
were
taken
out
of
this
storie
,
ver
erat
aeternum
&c.
Ovid
Metam
Homer
lib.
2.
and
from
the
talke
betweene
Eve
and
the
Serpent
,
Aesops
fables
were
derived
.
Thirdly
.
Whether
the
waters
of
the
floud
did
destroy
it
.
Bellarmine
and
generally
the
Papists
will
not
admit
,
that
it
was
destroyed
by
Noahs
floud
,
Doe
this
and
live
,
means
it
of
ever
lasting
life
.
So
Mr.
Wheately
held
,
but
Mr.
Ball
seemes
to
differ
from
him
in
his
booke
of
the
Covenant
.
Pareus
in
capu●
secundum
.
Gen.
●
.
7.
and
it
is
to
maintaine
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
meere
fable
,
appeareth
,
because
John
Baptist
is
expresly
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
floud
it
was
destroyed
,
not
but
that
the
ground
remaineth
still
,
onely
the
forme
,
beautie
and
fruitfullnesse
is
spoiled
Gen.
7.
19.
Paradise
signifieth
a
garden
,
the
word
being
translated
out
of
Greeke
into
Latine
,
and
soe
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
kinde
of
fruitefull
and
beautifull
trees
.
There
were
two
speciall
trees
in
it
,
one
called
the
tree
of
life
,
the
other
of
the
knowledge
of
good
and
evill
.
Some
say
it
was
called
the
tree
of
life
from
the
effect
,
because
of
the
hidden
power
and
force
it
had
[
a
](A47629-e114820-b)
a
The
Poets
from
the
tree
of
life
tooke
their
Nectar
,
and
Ambrosia
,
Nectar
,
signifieth
making
young
,
and
Ambrosia
Immortality
:
therefore
they
are
said
to
bee
the
meate
and
drinke
of
the
Gods
.
of
sustaining
and
prolonging
mans
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
naturall
or
supernaturall
.
Therefore
others
say
it
was
called
soe
not
from
the
effect
,
but
signification
,
because
it
was
an
outward
signe
,
that
God
would
give
them
immortalitie
if
they
did
continue
.
It
is
questioned
,
whether
the
tree
of
lif
was
a
Sacrament
.
Pareus
answers
,
that
it
was
a
Sacrament
three
wayes
.
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
symboll
of
a
better
life
in
heaven
,
if
he
did
continue
in
obedience
.
3.
Sacramentally
of
Christ
,
as
in
whom
Adam
and
Angels
did
obtaine
life
.
Rev.
2.
7.
He
is
called
the
tree
of
life
in
the
midst
of
Paradise
,
but
that
is
onely
allegoricall
and
allusive
,
soe
that
what
the
tree
of
life
was
to
Adam
in
innocencie
,
the
same
is
Christ
to
us
in
our
corrupt
estate
.
2.
The
tree
of
Good
and
Evill
.
It
was
not
so
called
from
any
internall
forme
as
if
it selfe
were
knowing
good
and
evill
,
Therefore
this
serves
1.
For
information
,
to
instruct
us
.
1.
That
everyman
and
woman
hath
a
soule
,
there
is
a
bodie
and
a
spirit
which
enlivens
&
acts
the
bodie
for
all
performances
of
the
Compositum
we
must
glorifie
God
in
both
.
1.
Cor.
6.
20.
2.
It
is
immortall
by
Gods
appointing
(
but
in
it selfe
endable
because
it
hath
a
begining
)
that
it
may
be
capable
of
everlasting
weale
or
woe
.
3.
It
is
soe
immortall
that
it
admits
of
no
cessation
or
intermission
,
the
Anabaptists
say
it
is
asleep
when
it
parts
from
the
bodie
,
as
soone
as
it
leaves
the
bodie
,
it
goes
either
to
Abrahams
bosome
or
a
place
of
torment
.
4.
At
the
last
day
it
shall
be
united
with
the
bodie
,
and
the
bodie
raised
up
for
it
,
and
both
be
happie
or
miserable
for
ever
.
2.
Be
thankfull
to
God
that
hath
given
us
our
soules
,
and
redeemed
them
by
the
bloud
of
his
Son
,
propter
hanc
Deus
facit
mundum
propter
hanc
filius
Dei
venit
in
mundum
,
Chrysost.
blesse
him
especially
for
sovle-mercies
Ephes.
1.
3.
3.
John
.
2
,
4.
and
let
the
soule
praise
him
Psal.
103.
and
104.
first
and
last
Wee
should
love
our selves
.
Psal.
22.
26.
David
calleth
his
soule
his
darling
,
it
is
the
immediate
worke
of
God
.
CHAP.
IX
.
Of
Gods
Providence
.
TWo
things
are
to
be
discussed
abovt
it
.
1.
That
there
is
a
Providence
,
wh●reby
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
certaine
and
determinate
counsell
of
God
,
is
thus
proved
.
1.
Faith
which
leanes
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
Jewes
were
wont
to
reade
the
Booke
of
Ecclesiastes
,
principally
because
it
speakes
so
much
of
the
workes
of
Gods
providence
.
2.
Certaine
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
powerfull
and
wise
King
.
2.
The
omnipotent
will
of
God
,
whereby
all
things
are
done
,
without
which
nothing
can
come
to
passe
.
3.
His
infinite
wisedome
,
whereby
he
can
be
present
with
all
things
which
are
done
in
his
kingdome
4.
His
justice
in
distributing
rewards
and
punishments
,
and
goodnesse
whereby
he
communicateth
himselfe
to
the
creatures
.
5.
His
foreknowledge
of
all
things
●
unchangeably
depending
on
the
counsell
and
decree
of
God
.
6.
He
regards
the
ends
of
things
,
therefore
also
the
meanes
to
those
ends
.
7.
Hee
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
naturall
and
politicke
,
which
could
not
be
setled
,
much
lesse
preserved
,
by
blind
nature
,
chance
,
or
fortune
.
2.
Naturall
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
mens
deeds
:
which
prove
there
is
some
Judge
of
the
world
,
and
revenger
of
sins
,
whose
severity
we
cannot
shun
.
5.
Heroicke
motions
,
vertues
and
singular
gifts
given
by
God
to
Princes
,
Magistrates
,
Inventers
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
externall
and
temporall
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
,
&
Counsell
of
his
owne
will
;
that
himselfe
in
all
things
may
bee
glorified
.
1.
The
matter
or
object
of
Gods
providence
,
is
the
whole
world
,
and
whatsoever
is
ᵇ
Hebr.
1.
3.
Nehem.
9.
6.
The
care
of
God
for
the
bruite
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
owne
pleasure
and
wisdome
for
very
good
purpose
:
Psal.
104.
&
147.
not
so
much
as
a
sparrow
falls
to
the
ground
without
Gods
providence
;
the
hairs
of
our
head
are
all
numbred
,
The
reasons
of
this
are
these
:
1.
God
is
infinite
in
all
excellencies
,
infinite
in
wisedome
:
there
may
as
much
wisdome
be
seen
in
little
as
in
great
things
:
all
things
in
the
world
,
yea
even
all
things
which
might
have
beene
as
well
as
those
that
have
fallen
out
,
are
subject
to
his
wisedome
and
power
,
nothing
so
small
,
but
it
is
a
fit
subject
of
knowing
and
ordering
.
2.
There
is
a
necessary
connexion
and
mutuall
dependance
betweene
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
bee
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
basenesse
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
Gods
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
cheifely
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
Gods
care
,
but
denieth
that
the
law
,
thou
shalt
not
muzzell
the
mouth
of
the
Oxe
that
treadeth
out
the
corne
was
especially
written
for
oxen
,
but
rather
for
men
,
that
they
may
understand
what
their
duty
is
to
the
Ministers
of
the
Gospell
,
whose
labours
they
make
use
of
.
2.
The
kinds
of
Gods
providence
.
1.
The
providence
of
God
is
either
1.
Generall
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.
Speciall
,
that
which
doth
peculiarly
appertaine
to
Creatures
endued
with
reason
and
understanding
,
viz.
Men
and
Angels
:
and
among
them
he
lookes
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.
Gods
Providence
is
either
,
1.
Mediate
,
when
God
governeth
creatures
by
creatures
,
as
by
meanes
and
instruments
.
But
God
useth
them
:
1.
Not
necessarily
for
want
of
power
in
himselfe
,
but
of
his
owne
Free-will
in
the
abundance
of
his
goodnesse
.
2.
Providence
includes
meanes
*
which
if
we
neglect
,
we
tempt
God
.
3.
God
well
useth
evill
instruments
besides
and
beyond
their
own
intention
,
2.
Immediate
,
3.
Gods
Providence
is
.
1.
Ordinary
and
usuall
when
God
governeth
the
world
and
things
of
the
world
according
to
the
order
and
lawes
which
himselfe
set
in
the
Creation
.
2.
Extraordinary
and
unusuall
,
when
hee
worketh
either
against
or
beside
that
order
so
appointed
,
as
in
working
miracles
.
3.
The
degrees
and
parts
of
Gods
providence
?
1.
Conservation
,
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
kinde
and
in
particular
,
Psalm
.
19.
1
,
2.
&
36.
6.
&
65.
2.
Psal.
135.
6.
7.
&
136.
25.
He
conserves
those
things
quoad
species
,
which
are
subject
to
death
in
their
individua
,
as
trees
,
herbs
,
bruite
beasts
,
men
;
Hee
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
owne
will
and
pleasure
,
so
that
nothing
can
come
to
passe
otherwise
then
he
hath
determined
,
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
tooke
order
in
the
beginning
;
when
having
made
the
severall
things
▪
he
bade
them
encrease
and
multiply
,
and
fill
the
face
of
the
earth
,
Gen.
1.
22.
God
challengeth
this
worke
to
himselfe
in
his
speech
to
Job
39.
1.
One
generation
comes
and
another
goes
.
It
is
noted
as
an
act
of
Divine
blessing
to
encrease
the
fruits
of
the
Cattle
and
the
flockes
of
sheepe
and
kine
,
Deut.
28.
4.
Psal.
107.
38.
Reasons
.
1.
If
this
worke
were
not
wrought
,
the
world
would
bee
empty
of
living
creatures
within
one
age
:
beasts
,
birds
and
fishes
and
all
would
faile
within
a
few
yeares
,
and
so
should
men
be
deprived
of
that
help
and
benefit
which
they
enjoy
by
them
.
2.
The
powers
of
propagating
kinds
is
a
wonderfull
work
no
lesse
then
that
of
Creation
,
done
by
a
wisdome
and
power
infinitely
surpassing
all
the
wisedome
and
power
of
all
men
.
Let
us
sanctifie
God
in
our
hearts
by
contemplating
this
great
worke
.
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
beleeve
his
promises
.
Can
God
promise
any
thing
to
us
more
exceeding
our
reason
,
to
conceive
how
it
should
be
effected
,
then
it
exceeds
our
reason
to
think
how
the
kindes
of
things
are
increased
and
contin●ed
in
the
world
for
so
many
hundreds
of
yeares
?
We
can
see
no
reason
how
an
egge
by
the
hens
sitting
upon
it
for
a
few
dayes
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
foode
for
all
,
must
know
their
number
,
their
nature
,
and
places
of
abode
,
and
their
severall
needs
,
and
he
that
knowes
these
particulars
,
must
be
none
other
but
God
:
he
must
know
the
quantity
of
the
thing
provided
for
foode
,
and
the
quality
of
it
,
and
the
season
of
it
,
and
none
can
doe
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
wisedome
and
goodnesse
in
continuing
the
kindes
of
things
,
and
continuing
them
in
welfare
.
This
should
teach
us
faith
in
Gods
promises
,
by
which
he
hath
undertaken
to
feed
and
to
provide
for
us
,
soe
our
Saviour
argues
Matth.
6.
26.
Object
.
The
adversity
of
the
good
,
and
prosperity
of
the
wicked
seeme
to
oppose
Gods
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
evill
,
1.
It
refutes
the
fancie
of
Atheists
and
Epicures
,
August
.
Confess
.
lib.
3.
cap
11.
and
his
knowledge
should
not
bee
infinite
.
2.
We
must
admire
and
adore
the
excellency
of
God
which
knoweth
all
things
.
David
contemplating
this
point
,
confesseth
this
knowledge
is
too
wonderfull
for
him
.
3.
Let
us
often
put
our selves
in
mind
of
this
truth
,
that
it
may
worke
in
us
a
reverent
care
of
ordering
all
our
words
and
actions
aright
in
his
sight
,
that
nothing
may
slip
from
us
unworthy
his
eye
and
eare
,
offensive
to
his
most
great
and
most
pure
Majestie
,
and
all-seeing
eye
.
How
carefull
are
wee
of
our
speeches
and
actions
,
when
wee
know
that
they
are
marked
by
some
one
of
note
and
quality
.
4.
God
hath
a
generall
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
spoiled
him
,
Amos
3.
6.
Is
there
evil
in
a
Citie
,
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
booke
rather
then
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
applaude
and
acknowledge
Gods
wisedome
,
justice
,
goodnesse
,
or
other
excellencies
,
if
we
contemplate
not
the
exercise
of
them
in
the
workes
of
his
providence
,
but
in
observing
these
,
we
shall
surely
attaine
an
high
esteeme
of
him
,
and
be
ready
to
confesse
his
worth
.
When
Gods
works
imprint
not
in
our
hearts
a
reverent
fear
of
him
,
a
hearty
love
to
him
,
a
confident
trusting
in
him
,
a
dutifull
submission
to
him
,
and
the
like
vertues
,
they
are
fruitlesse
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
seemes
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
thankfullnesse
and
patience
if
things
make
for
us
,
If
thou
beest
hungry
and
in
penury
,
murmure
not
nor
repine
,
but
say
with
the
blessed
Martyr
;
If
men
take
away
my
meate
,
God
will
take
away
my
stomack
.
Merlin
during
the
massacre
at
Paris
,
some
fortnight
together
,
was
nourished
with
one
egge
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
,
[
*
](A47629-e116910-b)
*
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
Towne
:
God
in
the
time
of
famine
and
want
of
bread
,
did
forsome
whole
months
together
daily
cast
up
a
kinde
of
fish
unto
them
out
of
the
Sea
,
wherewith
so
many
hundreds
were
relieved
without
any
labour
of
their
owne
.
Be
of
good
comfort
brother
(
said
Ridly
to
Latimer
)
for
God
will
either
asswage
the
fury
of
the
fire
,
or
else
strengthen
us
to
abide
it
.
In
the
time
of
the
massacre
at
Paris
,
there
was
a
poore
man
,
who
for
his
deliverance
crept
into
a
hole
,
&
when
he
was
there
,
there
comes
a
Spider
and
weaves
a
Cob-web
before
the
hole
;
when
the
murtherer
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
cob-web
over
the
place
;
and
by
this
meanes
the
poor
man
was
preserved
.
Let
us
observe
the
signall
acts
of
Gods
providence
of
late
in
this
Kingdome
.
How
much
of
God
hath
been
seen
in
many
battles
,
at
Keinton
,
the
Lord
of
Hosts
.
Newbery
,
Marston-moare
,
Naseby
.
Gods
providence
appeared
in
calling
this
Parliament
then
,
when
the
people
thought
there
would
never
be
Parliament
more
,
when
our
lawes
,
liberties
,
and
religion
were
almost
gone
.
God
over-ruled
the
hearts
of
the
people
in
the
election
:
his
providence
was
wonderfull
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
forgat
what
hee
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
wondred
at
it
.
Then
Augustine
replyed
,
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
yeares
followed
the
heresie
of
the
Manichees
,
&
had
spent
much
monie
on
them
;
but
the
day
before
through
Gods
mercie
,
by
Austines
Sermon
,
hee
was
converted
,
and
then
was
made
Catholike
.
FINIS
.