<h2><SPAN name="link2HCH0033" id="link2HCH0033"></SPAN> CHAPTER XXXIII.<br/>OF THE NUMBER, ANTIQUITY, SCOPE, AUTHORITY, AND INTERPRETERS OF THE BOOKS OF HOLY SCRIPTURE </h2>
<h3><SPAN name="link2H_4_0463" id="link2H_4_0463"></SPAN> Of The Books Of Holy Scripture </h3>
<p>By the Books of Holy SCRIPTURE, are understood those, which ought to be
the Canon, that is to say, the Rules of Christian life. And because all
Rules of life, which men are in conscience bound to observe, are Laws; the
question of the Scripture, is the question of what is Law throughout all
Christendome, both Naturall, and Civill. For though it be not determined
in Scripture, what Laws every Christian King shall constitute in his own
Dominions; yet it is determined what laws he shall not constitute. Seeing
therefore I have already proved, that Soveraigns in their own Dominions
are the sole Legislators; those Books only are Canonicall, that is, Law,
in every nation, which are established for such by the Soveraign
Authority. It is true, that God is the Soveraign of all Soveraigns; and
therefore, when he speaks to any Subject, he ought to be obeyed,
whatsoever any earthly Potentate command to the contrary. But the question
is not of obedience to God, but of When, and What God hath said; which to
Subjects that have no supernaturall revelation, cannot be known, but by
that naturall reason, which guided them, for the obtaining of Peace and
Justice, to obey the authority of their severall Common-wealths; that is
to say, of their lawfull Soveraigns. According to this obligation, I can
acknowledge no other Books of the Old Testament, to be Holy Scripture, but
those which have been commanded to be acknowledged for such, by the
Authority of the Church of England. What Books these are, is sufficiently
known, without a Catalogue of them here; and they are the same that are
acknowledged by St. Jerome, who holdeth the rest, namely, the Wisdome of
Solomon, Ecclesiasticus, Judith, Tobias, the first and second of
Maccabees, (though he had seen the first in Hebrew) and the third and
fourth of Esdras, for Apocrypha. Of the Canonicall, Josephus a learned
Jew, that wrote in the time of the Emperor Domitian, reckoneth Twenty Two,
making the number agree with the Hebrew Alphabet. St. Jerome does the
same, though they reckon them in different manner. For Josephus numbers
Five Books of Moses, Thirteen of Prophets, that writ the History of their
own times (which how it agrees with the Prophets writings contained in the
Bible wee shall see hereafter), and Four of Hymnes and Morall Precepts.
But St. Jerome reckons Five Books of Moses, Eight of Prophets, and Nine of
other Holy writ, which he calls of Hagiographa. The Septuagint, who were
70. learned men of the Jews, sent for by Ptolemy King of Egypt, to
translate the Jewish Law, out of the Hebrew into the Greek, have left us
no other for holy Scripture in the Greek tongue, but the same that are
received in the Church of England.</p>
<p>As for the Books of the New Testament, they are equally acknowledged for
Canon by all Christian Churches, and by all sects of Christians, that
admit any Books at all for Canonicall.</p>
<h3><SPAN name="link2H_4_0464" id="link2H_4_0464"></SPAN> Their Antiquity </h3>
<p>Who were the originall writers of the severall Books of Holy Scripture,
has not been made evident by any sufficient testimony of other History,
(which is the only proof of matter of fact); nor can be by any arguments
of naturall Reason; for Reason serves only to convince the truth (not of
fact, but) of consequence. The light therefore that must guide us in this
question, must be that which is held out unto us from the Bookes
themselves: And this light, though it show us not the writer of every
book, yet it is not unusefull to give us knowledge of the time, wherein
they were written.</p>
<h3><SPAN name="link2H_4_0465" id="link2H_4_0465"></SPAN> The Pentateuch Not Written By Moses </h3>
<p>And first, for the Pentateuch, it is not argument enough that they were
written by Moses, because they are called the five Books of Moses; no more
than these titles, The Book of Joshua, the Book of Judges, The Book of
Ruth, and the Books of the Kings, are arguments sufficient to prove, that
they were written by Joshua, by the Judges, by Ruth, and by the Kings. For
in titles of Books, the subject is marked, as often as the writer. The
History Of Livy, denotes the Writer; but the History Of Scanderbeg, is
denominated from the subject. We read in the last Chapter of Deuteronomie,
Ver. 6. concerning the sepulcher of Moses, “that no man knoweth of his
sepulcher to this day,” that is, to the day wherein those words were
written. It is therefore manifest, that those words were written after his
interrement. For it were a strange interpretation, to say Moses spake of
his own sepulcher (though by Prophecy), that it was not found to that day,
wherein he was yet living. But it may perhaps be alledged, that the last
Chapter only, not the whole Pentateuch, was written by some other man, but
the rest not: Let us therefore consider that which we find in the Book of
Genesis, Chap. 12. Ver. 6 “And Abraham passed through the land to the
place of Sichem, unto the plain of Moreh, and the Canaanite was then in
the land;” which must needs bee the words of one that wrote when the
Canaanite was not in the land; and consequently, not of Moses, who dyed
before he came into it. Likewise Numbers 21. Ver. 14. the Writer citeth
another more ancient Book, Entituled, The Book of the Warres of the Lord,
wherein were registred the Acts of Moses, at the Red-sea, and at the brook
of Arnon. It is therefore sufficiently evident, that the five Books of
Moses were written after his time, though how long after it be not so
manifest.</p>
<p>But though Moses did not compile those Books entirely, and in the form we
have them; yet he wrote all that which hee is there said to have written:
as for example, the Volume of the Law, which is contained, as it seemeth
in the 11 of Deuteronomie, and the following Chapters to the 27. which was
also commanded to be written on stones, in their entry into the land of
Canaan. (Deut. 31. 9) And this did Moses himself write, and deliver to the
Priests and Elders of Israel, to be read every seventh year to all Israel,
at their assembling in the feast of Tabernacles. And this is that Law
which God commanded, that their Kings (when they should have established
that form of Government) should take a copy of from the Priests and
Levites to lay in the side of the Arke; (Deut. 31. 26) and the same which
having been lost, was long time after found again by Hilkiah, and sent to
King Josias, who causing it to be read to the People, renewed the Covenant
between God and them. (2 King. 22. 8 & 23. 1,2,3)</p>
<h3><SPAN name="link2H_4_0466" id="link2H_4_0466"></SPAN> The Book of Joshua Written After His Time </h3>
<p>That the Book of Joshua was also written long after the time of Joshua,
may be gathered out of many places of the Book it self. Joshua had set up
twelve stones in the middest of Jordan, for a monument of their passage;
(Josh 4. 9) of which the Writer saith thus, “They are there unto this
day;” (Josh 5. 9) for “unto this day”, is a phrase that signifieth a time
past, beyond the memory of man. In like manner, upon the saying of the
Lord, that he had rolled off from the people the Reproach of Egypt, the
Writer saith, “The place is called Gilgal unto this day;” which to have
said in the time of Joshua had been improper. So also the name of the
Valley of Achor, from the trouble that Achan raised in the Camp, (Josh. 7.
26) the Writer saith, “remaineth unto this day;” which must needs bee
therefore long after the time of Joshua. Arguments of this kind there be
many other; as Josh. 8. 29. 13. 13. 14. 14. 15. 63.</p>
<h3><SPAN name="link2H_4_0467" id="link2H_4_0467"></SPAN> The Booke Of Judges And Ruth Written Long After The Captivity </h3>
<p>The same is manifest by like arguments of the Book of Judges, chap. 1.
21,26 6.24 10.4 15.19 17.6 and Ruth 1. 1. but especially Judg. 18. 30.
where it is said, that Jonathan “and his sonnes were Priests to the Tribe
of Dan, untill the day of the captivity of the land.”</p>
<h3><SPAN name="link2H_4_0468" id="link2H_4_0468"></SPAN> The Like Of The Bookes Of Samuel </h3>
<p>That the Books of Samuel were also written after his own time, there are
the like arguments, 1 Sam. 5.5. 7.13,15. 27.6. & 30.25. where, after
David had adjudged equall part of the spoiles, to them that guarded the
Ammunition, with them that fought, the Writer saith, “He made it a Statute
and an Ordinance to Israel to this day.” (2. Sam. 6.4.) Again, when David
(displeased, that the Lord had slain Uzzah, for putting out his hand to
sustain the Ark,) called the place Perez-Uzzah, the Writer saith, it is
called so “to this day”: the time therefore of the writing of that Book,
must be long after the time of the fact; that is, long after the time of
David.</p>
<h3><SPAN name="link2H_4_0469" id="link2H_4_0469"></SPAN> The Books Of The Kings, And The Chronicles </h3>
<p>As for the two Books of the Kings, and the two books of the Chronicles,
besides the places which mention such monuments, as the Writer saith,
remained till his own days; such as are 1 Kings 9.13. 9.21. 10. 12. 12.19.
2 Kings 2.22. 8.22. 10.27. 14.7. 16.6. 17.23. 17.34. 17.41. 1 Chron. 4.41.
5.26. It is argument sufficient they were written after the captivity in
Babylon, that the History of them is continued till that time. For the
Facts Registred are alwaies more ancient than such Books as make mention
of, and quote the Register; as these Books doe in divers places, referring
the Reader to the Chronicles of the Kings of Juda, to the Chronicles of
the Kings of Israel, to the Books of the Prophet Samuel, or the Prophet
Nathan, of the Prophet Ahijah; to the Vision of Jehdo, to the Books of the
Prophet Serveiah, and of the Prophet Addo.</p>
<h3><SPAN name="link2H_4_0470" id="link2H_4_0470"></SPAN> Ezra And Nehemiah </h3>
<p>The Books of Esdras and Nehemiah were written certainly after their return
from captivity; because their return, the re-edification of the walls and
houses of Jerusalem, the renovation of the Covenant, and ordination of
their policy are therein contained.</p>
<h3><SPAN name="link2H_4_0471" id="link2H_4_0471"></SPAN> Esther </h3>
<p>The History of Queen Esther is of the time of the Captivity; and therefore
the Writer must have been of the same time, or after it.</p>
<h3><SPAN name="link2H_4_0472" id="link2H_4_0472"></SPAN> Job </h3>
<p>The Book of Job hath no mark in it of the time wherein it was written: and
though it appear sufficiently (Exekiel 14.14, and James 5.11.) that he was
no fained person; yet the Book it self seemeth not to be a History, but a
Treatise concerning a question in ancient time much disputed, “why wicked
men have often prospered in this world, and good men have been afflicted;”
and it is the most probably, because from the beginning, to the third
verse of the third chapter, where the complaint of Job beginneth, the
Hebrew is (as St. Jerome testifies) in prose; and from thence to the sixt
verse of the last chapter in Hexameter Verses; and the rest of that
chapter again in prose. So that the dispute is all in verse; and the prose
is added, but as a Preface in the beginning, and an Epilogue in the end.
But Verse is no usuall stile of such, as either are themselves in great
pain, as Job; or of such as come to comfort them, as his friends; but in
Philosophy, especially morall Philosophy, in ancient time frequent.</p>
<h3><SPAN name="link2H_4_0473" id="link2H_4_0473"></SPAN> The Psalter </h3>
<p>The Psalmes were written the most part by David, for the use of the Quire.
To these are added some songs of Moses, and other holy men; and some of
them after the return from the Captivity; as the 137. and the 126. whereby
it is manifest that the Psalter was compiled, and put into the form it now
hath, after the return of the Jews from Babylon.</p>
<h3><SPAN name="link2H_4_0474" id="link2H_4_0474"></SPAN> The Proverbs </h3>
<p>The Proverbs, being a Collection of wise and godly Sayings, partly of
Solomon, partly of Agur the son of Jakeh; and partly of the Mother of King
Lemuel, cannot probably be thought to have been collected by Solomon,
rather then by Agur, or the Mother of Lemues; and that, though the
sentences be theirs, yet the collection or compiling them into this one
Book, was the work of some other godly man, that lived after them all.</p>
<h3><SPAN name="link2H_4_0475" id="link2H_4_0475"></SPAN> Ecclesiastes And The Canticles </h3>
<p>The Books of Ecclesiastes and the Canticles have nothing that was not
Solomons, except it be the Titles, or Inscriptions. For “The Words of the
Preacher, the Son of David, King in Jerusalem;” and, “the Song of Songs,
which is Solomon’s,” seem to have been made for distinctions sake, then,
when the Books of Scripture were gathered into one body of the Law; to the
end, that not the Doctrine only, but the Authors also might be extant.</p>
<h3><SPAN name="link2H_4_0476" id="link2H_4_0476"></SPAN> The Prophets </h3>
<p>Of the Prophets, the most ancient, are Sophoniah, Jonas, Amos, Hosea,
Isaiah and Michaiah, who lived in the time of Amaziah, and Azariah,
otherwise Ozias, Kings of Judah. But the Book of Jonas is not properly a
Register of his Prophecy, (for that is contained in these few words,
“Fourty dayes and Ninivy shall be destroyed,”) but a History or Narration
of his frowardenesse and disputing Gods commandements; so that there is
small probability he should be the Author, seeing he is the subject of it.
But the Book of Amos is his Prophecy.</p>
<p>Jeremiah, Abdias, Nahum, and Habakkuk prophecyed in the time of Josiah.</p>
<p>Ezekiel, Daniel, Aggeus, and Zacharias, in the Captivity.</p>
<p>When Joel and Malachi prophecyed, is not evident by their Writings. But
considering the Inscriptions, or Titles of their Books, it is manifest
enough, that the whole Scripture of the Old Testament, was set forth in
the form we have it, after the return of the Jews from their Captivity in
Babylon, and before the time of Ptolemaeus Philadelphus, that caused it to
bee translated into Greek by seventy men, which were sent him out of Judea
for that purpose. And if the Books of Apocrypha (which are recommended to
us by the Church, though not for Canonicall, yet for profitable Books for
our instruction) may in this point be credited, the Scripture was set
forth in the form wee have it in, by Esdras; as may appear by that which
he himself saith, in the second book, chapt. 14. verse 21, 22, &c.
where speaking to God, he saith thus, “Thy law is burnt; therefore no man
knoweth the things which thou has done, or the works that are to begin.
But if I have found Grace before thee, send down the holy Spirit into me,
and I shall write all that hath been done in the world, since the
beginning, which were written in thy Law, that men may find thy path, and
that they which will live in the later days, may live.” And verse 45. “And
it came to passe when the forty dayes were fulfilled, that the Highest
spake, saying, ‘The first that thou hast written, publish openly, that the
worthy and unworthy may read it; but keep the seventy last, that thou
mayst deliver them onely to such as be wise among the people.’” And thus
much concerning the time of the writing of the Bookes of the Old
Testament.</p>
<h3><SPAN name="link2H_4_0477" id="link2H_4_0477"></SPAN> The New Testament </h3>
<p>The Writers of the New Testament lived all in lesse then an age after
Christs Ascension, and had all of them seen our Saviour, or been his
Disciples, except St. Paul, and St. Luke; and consequently whatsoever was
written by them, is as ancient as the time of the Apostles. But the time
wherein the Books of the New Testament were received, and acknowledged by
the Church to be of their writing, is not altogether so ancient. For, as
the Bookes of the Old Testament are derived to us, from no higher time
then that of Esdras, who by the direction of Gods Spirit retrived them,
when they were lost: Those of the New Testament, of which the copies were
not many, nor could easily be all in any one private mans hand, cannot bee
derived from a higher time, that that wherein the Governours of the Church
collected, approved, and recommended them to us, as the writings of those
Apostles and Disciples; under whose names they go. The first enumeration
of all the Bookes, both of the Old, and New Testament, is in the Canons of
the Apostles, supposed to be collected by Clement the first (after St.
Peter) Bishop of Rome. But because that is but supposed, and by many
questioned, the Councell of Laodicea is the first we know, that
recommended the Bible to the then Christian Churches, for the Writings of
the Prophets and Apostles: and this Councell was held in the 364. yeer
after Christ. At which time, though ambition had so far prevailed on the
great Doctors of the Church, as no more to esteem Emperours, though
Christian, for the Shepherds of the people, but for Sheep; and Emperours
not Christian, for Wolves; and endeavoured to passe their Doctrine, not
for Counsell, and Information, as Preachers; but for Laws, as absolute
Governours; and thought such frauds as tended to make the people the more
obedient to Christian Doctrine, to be pious; yet I am perswaded they did
not therefore falsifie the Scriptures, though the copies of the Books of
the New Testament, were in the hands only of the Ecclesiasticks; because
if they had had an intention so to doe, they would surely have made them
more favorable to their power over Christian Princes, and Civill
Soveraignty, than they are. I see not therefore any reason to doubt, but
that the Old, and New Testament, as we have them now, are the true
Registers of those things, which were done and said by the Prophets, and
Apostles. And so perhaps are some of those Books which are called
Apocrypha, if left out of the Canon, not for inconformity of Doctrine with
the rest, but only because they are not found in the Hebrew. For after the
conquest of Asia by Alexander the Great, there were few learned Jews, that
were not perfect in the Greek tongue. For the seventy Interpreters that
converted the Bible into Greek, were all of them Hebrews; and we have
extant the works of Philo and Josephus both Jews, written by them
eloquently in Greek. But it is not the Writer, but the authority of the
Church, that maketh a Book Canonicall.</p>
<h3><SPAN name="link2H_4_0478" id="link2H_4_0478"></SPAN> Their Scope </h3>
<p>And although these Books were written by divers men, yet it is manifest
the Writers were all indued with one and the same Spirit, in that they
conspire to one and the same end, which is the setting forth of the Rights
of the Kingdome of God, the Father, Son, and Holy Ghost. For the Book of
Genesis, deriveth the Genealogy of Gods people, from the creation of the
World, to the going into Egypt: the other four Books of Moses, contain the
Election of God for their King, and the Laws which hee prescribed for
their Government: The Books of Joshua, Judges, Ruth, and Samuel, to the
time of Saul, describe the acts of Gods people, till the time they cast
off Gods yoke, and called for a King, after the manner of their neighbour
nations; The rest of the History of the Old Testament, derives the
succession of the line of David, to the Captivity, out of which line was
to spring the restorer of the Kingdome of God, even our blessed Saviour
God the Son, whose coming was foretold in the Bookes of the Prophets,
after whom the Evangelists writt his life, and actions, and his claim to
the Kingdome, whilst he lived one earth: and lastly, the Acts, and
Epistles of the Apostles, declare the coming of God, the Holy Ghost, and
the Authority he left with them, and their successors, for the direction
of the Jews, and for the invitation of the Gentiles. In summe, the
Histories and the Prophecies of the old Testament, and the Gospels, and
Epistles of the New Testament, have had one and the same scope, to convert
men to the obedience of God; 1. in Moses, and the Priests; 2. in the man
Christ; and 3. in the Apostles and the successors to Apostolicall power.
For these three at several times did represent the person of God: Moses,
and his successors the High Priests, and Kings of Judah, in the Old
Testament: Christ himself, in the time he lived on earth: and the
Apostles, and their successors, from the day of Pentecost (when the Holy
Ghost descended on them) to this day.</p>
<h3><SPAN name="link2H_4_0479" id="link2H_4_0479"></SPAN> The Question Of The Authority Of The Scriptures Stated. </h3>
<p>It is a question much disputed between the divers sects of Christian
Religion, From Whence The Scriptures Derive Their Authority; which
question is also propounded sometimes in other terms, as, How Wee Know
Them To Be The Word Of God, or, Why We Beleeve Them To Be So: and the
difficulty of resolving it, ariseth chiefly from the impropernesse of the
words wherein the question it self is couched. For it is beleeved on all
hands, that the first and originall Author of them is God; and
consequently the question disputed, is not that. Again, it is manifest,
that none can know they are Gods Word, (though all true Christians beleeve
it,) but those to whom God himself hath revealed it supernaturally; and
therefore the question is not rightly moved, of our Knowledge of it.
Lastly, when the question is propounded of our Beleefe; because some are
moved to beleeve for one, and others for other reasons, there can be
rendred no one generall answer for them all. The question truly stated is,
By What Authority They Are Made Law.</p>
<h3><SPAN name="link2H_4_0480" id="link2H_4_0480"></SPAN> Their Authority And Interpretation </h3>
<p>As far as they differ not from the Laws of Nature, there is no doubt, but
they are the Law of God, and carry their Authority with them, legible to
all men that have the use of naturall reason: but this is no other
Authority, then that of all other Morall Doctrine consonant to Reason; the
Dictates whereof are Laws, not Made, but Eternall.</p>
<p>If they be made Law by God himselfe, they are of the nature of written
Law, which are Laws to them only to whom God hath so sufficiently
published them, as no man can excuse himself, by saying, he know not they
were his.</p>
<p>He therefore, to whom God hath not supernaturally revealed, that they are
his, nor that those that published them, were sent by him, is not obliged
to obey them, by any Authority, but his, whose Commands have already the
force of Laws; that is to say, by any other Authority, then that of the
Common-wealth, residing in the Soveraign, who only has the Legislative
power. Again, if it be not the Legislative Authority of the Common-wealth,
that giveth them the force of Laws, it must bee some other Authority
derived from God, either private, or publique: if private, it obliges
onely him, to whom in particular God hath been pleased to reveale it. For
if every man should be obliged, to take for Gods Law, what particular men,
on pretence of private Inspiration, or Revelation, should obtrude upon
him, (in such a number of men, that out of pride, and ignorance, take
their own Dreams, and extravagant Fancies, and Madnesse, for testimonies
of Gods Spirit; or out of ambition, pretend to such Divine testimonies,
falsely, and contrary to their own consciences,) it were impossible that
any Divine Law should be acknowledged. If publique, it is the Authority of
the Common-wealth, or of the Church. But the Church, if it be one person,
is the same thing with a Common-wealth of Christians; called a
Common-wealth, because it consisteth of men united in one person, their
Soveraign; and a Church, because it consisteth in Christian men, united in
one Christian Soveraign. But if the Church be not one person, then it hath
no authority at all; it can neither command, nor doe any action at all;
nor is capable of having any power, or right to any thing; nor has any
Will, Reason, nor Voice; for all these qualities are personall. Now if the
whole number of Christians be not contained in one Common-wealth, they are
not one person; nor is there an Universall Church that hath any authority
over them; and therefore the Scriptures are not made Laws, by the
Universall Church: or if it bee one Common-wealth, then all Christian
Monarchs, and States are private persons, and subject to bee judged,
deposed, and punished by an Universall Soveraigne of all Christendome. So
that the question of the Authority of the Scriptures is reduced to this,
“Whether Christian Kings, and the Soveraigne Assemblies in Christian
Common-wealths, be absolute in their own Territories, immediately under
God; or subject to one Vicar of Christ, constituted over the Universall
Church; to bee judged, condemned, deposed, and put to death, as hee shall
think expedient, or necessary for the common good.”</p>
<p>Which question cannot bee resolved, without a more particular
consideration of the Kingdome of God; from whence also, wee are to judge
of the Authority of Interpreting the Scripture. For, whosoever hath a
lawfull power over any Writing, to make it Law, hath the power also to
approve, or disapprove the interpretation of the same.</p>
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