Now since God’s majesty in itself far outstrips the capacity of human understanding and cannot even be comprehended by it at all, it is fitting for us to adore rather than to investigate its loftiness, lest we be utterly overwhelmed by such great splendor. Accordingly, we are to search out and trace God in his works, which are called in the Scriptures “the reflection of things invisible,” because they represent to us what otherwise we could not see of the Lord. This is not something that keeps our minds in suspense with vain and empty speculations, but something that is beneficent for us to know and which begets, nourishes, and strengthens perfect godliness in us, that is, faith joined with fear. For in this universe of things we contemplate the immortality of our God, from which flow the beginning and origin of everything; we contemplate his power which both framed this great mass and now sustains it; we contemplate his wisdom which composed in definite order this very great and confused variety and everlastingly governs it; we contemplate his goodness, itself the cause that these things were created and now continue to exist; we contemplate his righteousness marvelously preferring itself to defend the godly but to take vengeance of the ungodly; we contemplate his mercy which, to call us back to repentance, tolerates our iniquities with great gentleness.

From all this we ought abundantly to have been taught — as much as is sufficient for us — what God is like, but for the fact that our sluggishness was blinded by such great light. And not only do we sin out of blindness alone, but such is our perversity that in reckoning God’s works, there is nothing it does not interpret badly and wrongheadedly, and it turns completely upside down the whole heavenly wisdom which clearly shines in them. Therefore, we must come to God’s Word, where God is duly described to us from his works, while the works themselves are reckoned not from the depravity of our judgment but the eternal rule of truth. From this, therefore, we learn that God is for us the sole and eternal source of all life, righteousness, wisdom, power, goodness, and mercy. As all good flows, without any exception, from him, so ought all praise deservedly to return to him. And even if all these things appear most clearly in each part of heaven and earth, yet we at last comprehend their real goal, value, and true meaning for us only when we descend into ourselves and ponder in what ways the Lord reveals his life, wisdom, and power in us, and exercises toward us his righteousness, goodness, and mercy.

“3. What We Must Know of God” in Calvin’s Catechism (1538)

English Protestantism’s attention to Job’s complaints (rather than just his patience, as in patristic and medieval readings) signals a turn from using the Book of Job as hagiography to what early modern Protestants called “history” and what we might call psychological realism.

Kimberly Susan Hedlin, “The Book of Job in Early Modern England” PhD Diss., University of California, Los Angeles 2018, ii.

This dissertation explores how post-Reformation literature—ranging from neo-Latin exegesis to religious lyric engages with the Old Testament figure of Job. Far from the patient Christian saint that dominates medieval commentary, Job in the early modern period is a racialized, masculine mortal; a complainer with free will; a mere atom in a heliocentric cosmos; and a discoverer of the sublime. He is a typological figure of Christ, the patron saint of syphilis and music, and an epic poet. His story was conjectured to be the most ancient in the world and his poetry the most difficult in the Bible.

Kimberly Susan Hedlin, “The Book of Job in Early Modern England” PhD Diss., University of California, Los Angeles 2018, 1.

Calvin’s use of Elihu is only one example of how early modern readers differ from contemporary readers in approaching the dating, authorship, and transmission of the Book of Job. Whereas contemporary scholars describe an anonymous (possibly postexilic) Hebrew author of Job’s prose frame and poetry, many early modern commentators believed Moses to be the author of the Book of Job (perhaps during his time wandering in Midian), or credited Job himself, Solomon, or Elihu with the book’s authorship.

Kimberly Susan Hedlin, “The Book of Job in Early Modern England” PhD Diss., University of California, Los Angeles 2018, 9.

It took Protestantism’s increased attention to the Book of Job itself (rather than oral legend, patristic commentary, apocryphal texts, and the Septuagint translation) to jumpstart a new way of understanding Job’s character. In his “Preface to Job,” Martin Luther inverts the patient Job tradition, suggesting that Job’s complaints are what make the Book of Job “magnificent and sublime” (chapter 1).61 In contrast to medieval commentators who praised Job for what he was able to endure, Luther highlights Job’s weakness for how it manifests his dependence on God’s grace. In his Sermons Upon Job, John Calvin, too, flips the “patient Job” tradition on its head. Instead of an exemplum of patience, Calvin understands Job as a complainer, who accuses God of injustice because he fails to comprehend God’s absolute power.

Kimberly Susan Hedlin, “The Book of Job in Early Modern England” PhD Diss., University of California, Los Angeles 2018, 17.

I. Of God

We confess and acknowledge one only God, to whom only we must cleave, whom only we must serve (Deut. 6), whom only we must worship (Isa. 44), and in whom only we put our trust (Deut. 4). Who is eternal, infinite, immeasurable, incomprehensible, omnipotent, invisible, one in substance and yet distinct in three persons, the Father, the Son, and the Holy Ghost (Matt. 28). By whom we confess and believe, all things in heaven and earth (Gen. 1), as well visible as invisible, to have been created, to be retained in their being, and to be ruled and guided by His inscrutable providence, to such end as His eternal wisdom (Prov. 16), goodness, and justice has appointed them to the manifestation of His own glory.

The Book of Job: Its Origin and Purpose by Norman H. Snaith (Naperville: Alec R. Allenson, Inc., 1968). The Book of Job; its origin and purpose : Snaith, Norman H. (Norman Henry), 1898-1982 : Free Download, Borrow, and Streaming : Internet Archive

The Book of Job by Norman H. Snaith (London: The Epworth Press, 1945). book-of-job_snaith.pdf (biblicalstudies.org.uk)

Interpreting the Book of Job by E. W. Hengstenberg in Classical Evangelical Essays in Old Testament Interpretation, 91-112. Classical evangelical essays in Old Testament interpretation : Kaiser, Walter C., Jr. (Walter Christian), 1933- compiler : Free Download, Borrow, and Streaming : Internet Archive

The History of Interpretation of Song of Songs by J. Paul Tanner in Bibliotheca Sacra 154: 613 (1997): 23-46 The History of Interpretation of the Song of Songs by J. Paul Tanner (biblicalstudies.org.uk)

The Message of the Song of Songs by J. Paul Tanner in Bibliotheca Sacra 154: 613 (1997): 142-161. The Message of the Song of Songs.doc (biblicalstudies.org.uk)

Bible Book of the Month – The Song of Songs by Meredith G. Kline in Christianity Today 3 (April 27, 1959): 22-23, 39. Microsoft Word – Bible Book of the Month – Song of Songs (Kline).doc (meredithkline.com)

A Parabolic View of the Song of Solomon by Thomas E. Fountain. 9-2_fountain.pdf (biblicalstudies.org.uk)

The Interpretation of the Song of Songs by F. Godet in Classical Evangelical Essays in Old Testament Interpretation, 151-75. Classical evangelical essays in Old Testament interpretation : Kaiser, Walter C., Jr. (Walter Christian), 1933- compiler : Free Download, Borrow, and Streaming : Internet Archive

The seed of the wicked are all who are wicked. For the law that impressed itself deeply on all who sought God, and is over and over insisted upon by the very prophets of the captivity, is that “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin” (Deut. xxiv. 16; 1 Kings xiv. 6; 2 Chron. xxv. 4; Jer. xxxi. 29, 30; Ezek. xviii. 1-32). When the Old or New Testaments speak of visiting the sins of the fathers upon the children, we must always remember that no child was ever punished by God simply for his father’s sin, but because he chose his father’s sin rather than the grace of God and increased in the depravity of his father. This is the reiterated testimony of Old and New Testaments. When the Saviour says “that the blood of all the prophets shed from the foundation of the world” would be required of that generation, it was because they consented to the works of their fathers, and would not turn to God.

HOWARD OSGOOD, “DASHING THE LITTLE ONES AGAINST THE ROCK,” 36 (THE PRINCETON THEOLOGICAL REVIEW : ARMSTRONG, WILLIAM PARK, 1874- COMP : FREE DOWNLOAD, BORROW, AND STREAMING : INTERNET ARCHIVE).

In the destruction of Babylon related in the Old Testament, as well as in the New, all who sought God are warned to flee from her before she was dashed in pieces. All who chose Babylon, its pride and power, rather than God, were dashed to pieces with her. Just as Jerusalem’s children, turning from Christ, were dashed to pieces with her, while those who turned to Christ escaped from her coming ruin.

What, then, does “Blessed shall he be that taketh and dasheth thy children by the cliff” mean? Since it was God who was to dash Babylon and her progeny to pieces, and this verse is part of a prayer to God, it means blessed shall every one be whom God shall use to destroy to the uttermost Babylon and her children that chose and followed in her sins. She was the mountain-high corrupting power of the world, defiant of God and the oppressor of all who loved God and righteousness and holiness. In her was found the blood of the saints and the prophets, Rev. xvii. 6, xviii. 24.

While the author of Ps. cxxxvii is unknown, we know well the circle of lofty, faithful souls to which he belonged. Were Ezekiel or Daniel a poet, this Psalm might well ahve come from the pen of either, for they were in full accord with its words and spirit. But this is sure that out of those few in captivity whose faith in and love for Jehovah and His words were victorious over every trial, this pure song of God’s own words arose, and found its echo in the tenderest heart and holiest mind this world has ever known, as he wept over Jerusalem and pronounced her doom.

Howard Osgood, “Dashing the Little Ones Against the Rock,” 36-37 (The Princeton Theological Review : Armstrong, William Park, 1874- comp : Free Download, Borrow, and Streaming : Internet Archive).

Quentin Skinner’s study of the development of modern political thought offers a helpful analysis of how the concept of the modern state emerged from Luther’s and Calvin’s reforms. He points out that the accepted notion of the modern state as a political society which exists for political purposes is a secularized notion that has developed over time. This was not the sixteenth century understanding of the civil domain. Calvin’s expectation alongside his fellow reformers was that “all temporal rulers had a duty to uphold godly as well as peaceable government,” and that this was perfectly compatible with the expectation of his Catholic adversaries: “They all insisted that one of the main aims of government must be to maintain ‘true religion’ and the Church of Christ.”

Joan Hedrich Wooten, “A Necessary Connection: The Doctrine of the State in Relation to the Church in the Theology of Calvin and Schleiermacher” PhD Diss., Union Presbyterian Seminary, 2018, 172-173.

Despite the historical evolution of the form of the state from the sixteenth to the eighteenth century, Calvin’s and Schleiermacher’s theological convergence in four parallel core convictions is evidence of their common cause in addressing the state and in conceiving of its relation to the church. Specifically, their shared understanding of the role of conscience in connecting “the two kingdoms” justifies a level of political activism that may be distinctive to the Reformed tradition. Both Calvin and Schleiermacher passionately addressed the political realities of their time and applied their full energies to awakening the popular religious conscience. Each had his inconsistencies, as has been discussed. Calvin waffled between obedience to and overthrow of rulers; and Schleiermacher tipped the balance he himself had constructed between the critical and technical study of the state. Nevertheless, in theory as well as practice they bore witness to an important principle about the relationship between church and state: though separate, they are interconnected and necessary for each other.

Joan Hedrich Wooten, “A Necessary Connection: The Doctrine of the State in Relation to the Church in the Theology of Calvin and Schleiermacher” PhD Diss., Union Presbyterian Seminary, 2018, 175.

House of Commons Journal Volume 4: 3 January 1645

The House being informed, that divers Divines of the Assembly were at the Door;

They were called in: And Doctor Smyth delivered, from the Assembly, a Petition, presented unto them from the Company of Merchants Booksellers in London, concerning the Printing of the Copy of the Bible, translated into Greek by the Septuagint, which they recommend unto this House; earnestly desiring, that some Course may be taken, that the said Bible may be printed for the Benefit of the Church, the Advancement of God his Glory, and the Honour of the Kingdom.

Mr. Selden, Sir Simonds D’ Ewes, Mr. Rous, Mr. Whittacre, Doctor Eden, Sir Gilb. Gerard, Mr. Oldisworth, Mr. Whitelock, Mr. Young, Sir Benj. Rudyerd, Mr. Recorder, and Mr. Baynton;

¶This Committee, or any Three of them, is appointed to consider of the Matter of the Petition of the Merchant Booksellers in London, concerning the Printing the Copy of the Greek Bible, translated by the Septuagint, now in his Majesty’s Library, and in the Custody of Mr. Patrick Young; and to confer with Mr. Young hereupon; and to consider of the best Course for the exact and speedy Printing of it; and of some Expedient for the Encouragement and Support of Mr. Patrick Young: And the Care hereof is especially recommended to Mr. Selden.

House of Commons Journal Volume 4: 3 January 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 1 April 1645

According to former Order, the Grand Committee of the whole House fat; and proceeded in the Consideration of the Papers presented from the Assembly of Divines, concerning That competent Knowledge of the Principles of Religion laid down in the Scriptures, which they conceive requisite to be in such Persons, as shall be admitted to the Sacrament of the Lord’s Supper.

Mr. Whittacre in the Chair.
Mr. Speaker took the Chair.
Mr. Whittacre reports: And, upon Consideration thereof,

It is Resolved, upon the Question, That all such Persons, who shall be admitted to the Sacrament of the Lord’s Supper, ought to know, first, That there is a God: Secondly, That there is but One ever-living and true God, Maker of Heaven and Earth, and Governor of all Things: Thirdly, That This only true God is the God whom we worship: Fourthly, That This God is but One; yet Three distinct Persons, the Father, Son, and Holy Ghost, all equally God.

Resolved, &c. That every Person, that shall be admitted to the Sacrament of the Lord’s Supper, ought to have a competent Understanding, concerning the State of Man by Creation, and by his Fall.

Resolved, &c. That every Person, that shall be admitted to the Sacrament of the Lord’s Supper, ought to have a competent Measure of Understanding, concerning the Redemption by Christ; and the Way and Means to apply Christ, and his Benefits.

Resolved, &c. That every Person, that shall be admitted to the Sacrament of the Lord’s Supper, ought to have a competent Measure of Understanding, concerning the Nature and Necessity of Faith, Repentance, and a godly Life.

Resolved, &c. That every Person, that shall be admitted to the Sacrament of the Lord’s Supper, ought to have a competent Measure of Understanding, concerning the Nature and Use of the Sacraments; and the Condition of Man after this Life.

Resolved, &c. That it be referred to the Assembly of Divines, to set down, in particular, What they conceive to be such a competent Measure of Understanding, concerning the State of Man by Creation, and by his Fall; the Redemption by Jesus Christ; the Way and Means to apply Christ, and his Benefits; the Nature and Necessity of Faith, Repentance, and a godly Life; the Nature and Use of the Sacraments; and the Condition of Man after this Life; without which, none shall be admitted to the Sacrament of the Lord’s Supper.

House of Commons Journal Volume 4: 1 April 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 17 April 1645

According to former Order, the Grand Committee of the whole House proceeded to the further Consideration of the Business concerning such as are not to be admitted to the Sacrament of the Lord’s Supper.

Mr. Whittacre called to the Chair.
Mr. Speaker resumed the Chair.-

Ordered, That the Report concerning the Prince Elector be made on Tuesday next.-

Mr. Whittacre reports, from the Grand Committee, the Votes passed the Committee, concerning such ignorant and scandalous Persons as are not to be admitted to the Sacrament of the Lord’s Supper.

Resolved, &c. That an incestuous Person, appearing to be such, upon just Proof, shall not be admitted to the Sacrament of the Lord’s Supper.

Resolved, &c.

That an Adulterer

That a Fornicator

That a Drunkard

That a profane Swearer or Curser

That one that hath taken away the Life of any Person Maliciously

Appearing to be such, upon just Proof, shall not be admitted to the Sacrament of the Lord’s Supper.

Resolved, &c. That whosoever shall blasphemously speak, or write, any thing of God his Holy Word or Sacraments, shall, upon just Proof thereof, not be admitted to the Sacrament of the Lord’s Supper.

Resolved, &c. That They have not a competent Measure of Understanding, concerning the State of Man by Creation, and by his Fall, who do not know, That God created Man after his own Image, in Knowledge, Righteousness, and true Holiness: That, by one Man, Sin entered into the World, and Death by Sin; and so Death passed upon all Men, for that all have sinned: That thereby they are all dead in Trespasses and Sins; and are, by Nature, the Children of Wrath; and so are liable to eternal Death, the Wages of every Sin.

Resolved, &c. That They have not a competent Measure of Understanding, concerning the Redemption by Jesus Christ, who do not know, That there is but One Mediator between God and Man, the Man Christ Jesus, who is also, over all, God blessed for ever; neither is there Salvation in any other: That he was conceived by the Holy Ghost, and born of the Virgin Mary: That he died upon the Cross, to save his People from their Sins: That he rose again the Third Day from the Dead; ascended into Heaven; sits at the Right Hand of God; and makes continual Intercession for us; of whose Fulness we receive all Grace necessary to Salvation.

Resolved, &c. That They have not a competent Measure of Understanding, concerning the Way and Means to apply Christ, and his Benefits, who do not know, That Christ, and his Benefits, are applied only by Faith: That Faith is the Gift of God; and that we have it not of ourselves; but it is wrought in us by the Word and Spirit of God.

Resolved, &c. That They have not a competent Measure of Understanding in the Nature and Necessity of Faith, who do not know, That Faith is that Grace, whereby we believe and trust in Christ for Remission of Sins, and Life everlasting, according to the Promises of the Gospel: – That whosoever believes not on the Son of God, shall not see Life, but shall perish eternally.

Resolved, &c. That They have not a competent Measure of the Knowledge of Repentance, who do not know, That they who truly repent of their Sins, do see them, sorrow for them, and turn from them to the Lord; and that, except Men repent, they shall surely perish.

Resolved, &c. That They have not a competent Measure of Knowledge concerning a godly Life, who do not know, That a godly Life is a Life conscionably ordered according to the Word of God, in Holiness and Righteousness, without which no Man shall see God.

Resolved, &c. That They have not a competent Measure of Understanding in the Nature and Use of the Sacraments, who know not, That the Sacraments are Seals of the Covenant of Grace in the Blood of Christ: That the Sacraments of the New Testament are Baptism, and the Lord’s Supper: That the outward Elements in the Lord’s Supper are Bread and Wine, and do signify the Body and Blood of Christ crucified; which the worthy Receiver by Faith doth partake of in this Sacrament; which Christ hath likewise ordained for a Remembrance of his Death: That whosoever eats and drinks unworthily, is guilty of the Body and Blood of the Lord: And therefore, That every one is to examine himself, left he eat and drink Judgment to himself; not discerning the Lord’s Body.

Resolved, &c. That They have not a competent Measure of Understanding, concerning the Condition of Man after this Life, who do not know, That the Souls of the Faithful, after Death, do immediately live with Christ in Blessedness; and that the Souls of the Wicked do immediately go into Hell-Torments: That there shall be a Resurrection of the Bodies, both of the Just and the Unjust, at the last Day; at which Time All shall appear before the Judgment-Seat of Christ, to receive according to what they have done in the Body, whether it be Good or Evil: And that the Righteous shall go into Life eternal; and the Wicked into everlasting Punishment.

Resolved, &c. That Those who have a competent Measure of Understanding, concerning the Matters contained in these Eight Articles, shall not be kept back from the Sacrament of the Lord’s Supper, for Ignorance.

Resolved, &c. That the Assembly of Divines be desired, with all convenient Speed, to resolve upon a Confession of Faith of the Church of England; and to present it to the House.

Mr. Rous, Mr. Tate, and Mr. Whittacre, are to acquaint the Assembly of Divines with this last.

Resolved, &c. That a speedy Course be taken for the putting the Directory in present Execution, by Authority of Parliament.

Resolved, &c. That an Ordinance be forthwith brought into the House, for the Dispersing of the Directory for Worship into all Parish-Churches and Chapels within the Kingdom of England, Dominion of Wales, and Town and Port of Barwick; for the putting of it into present Execution; and for abolishing the Book of Common Prayer; together with some Penalties to be imposed upon such as shall make use of the Book of Common Prayer, or neglect the Directory; or shall write, preach, or publish, any Book written in Contempt or Depravation thereof.

Resolved, &c. That the Examination and Judgment of such Persons as shall, for their Ignorance of such Points of Religion as have been voted by this Committee not to be admitted to the Sacrament of the Lord’s Supper, is to be in the Power of the Eldership of every Congregation.

Mr. Rowse, Sir John Cooke, Sir Wm. Massam, Mr. Selden, Mr. Samuel Browne, Serjeant Wilde, Mr. Salloway, Mr. Tate, Mr. Rigby, Mr. Nicholas, Sir Ben. Rudyard, Mr. Holland, Mr. Lisle, Sir Robert Harley, Sir Henry Mildmay, and Mr. Young, or any Five of them, are appointed to be a Sub-Committee to draw the Ordinance.

Ordered, &c. That Mr. Selden do make his Report to the House concerning the Printing of the Greek Bible, on Tuesday next.

House of Commons Journal Volume 4: 17 April 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 4 July 1645

Ordered, That the Consideration of setting forth the Septuagint Bible, by Mr. Patrick Young, be referred to the Grand Committee for Religion.

House of Commons Journal Volume 4: 4 July 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: July 1645

THE humble Advice of the Assembly of Divines, now, by Ordinance of Parliament, sitting at Westminster, concerning Church-Government; presented on Monday last, Julii 7; and likewise the Proofs of several additional Votes concerning Church Government, presented by the Divines at the same time; were, according to the Order then made, this Day read.

Mr. Speaker left the Chair.

Mr. Whittacre in the Chair.

The Grand Committee of the House proceeded, according to former Order, to take into Consideration the Printing of the Greek Septuagint Bible by Mr. Patrick Yonge.

Mr. Whittacre left the Chair.

Mr. Speaker called to the Chair.

Upon Mr. Whittacre‘s Report from the Grand Committee;

It is Resolved, &c. That Mr. Patrick Yonge shall have an Allowance granted unto him of Four hundred Pounds per Annum, during his Life, for an Encouragement to him for his Pains in setting forth this Work, and to do other Services for the Good of the Church.

Resolved, &c. That, towards the Making up of this Four hundred Pounds per Annum, Mr. Patrick Yonge shall continue to receive the Profit and Revenue of the Treasurership of Paul’s, London.

House of Commons Journal Volume 4: 9 July 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 8 August 1645

THE Grand Committee of the House, according to former Order, proceeded to take into Consideration the Business concerning Church-Government.

Mr. Whittacre in the Chair.

Mr. Speaker resumed the Chair.

Mr. Whittacre reports, from the Grand Committee, the Opinion of That Committee, That an Ordinance be brought in to raise an Allowance, out of the Profits of the Printing of the Septuagint Bible, and other Bibles, for Mr. Patrick Yonge, during his Life: And this Committee to have Power to frame such an Ordinance; and consider of it: And

It is thereupon Ordered, That the said Committee do prepare and consider of an Ordinance, accordingly.

The House being informed, That some of the Assembly of Divines were at the Door;

They were called in: And Mr. White acquainted the House, That the Assembly of Divines had commanded them to present to this House a Petition: And they desired the House would take notice, That there is not a Matter of higher Concernment for the Glory of God, and Peace of this Church, than the Matter of this Petition; nor was ever any thing presented to the House with more Zeal, and Tenderness of Conscience: And therefore they do humbly desire, That it may be accordingly taken into Consideration.

The Petition was read; and was, concerning the Keeping of notorious ignorant and scandalous Persons from the Sacrament of the Lord’s Supper.

Resolved, &c. That this Answer shall be given to the Ministers of the Assembly; That this House hath heretofore considered of the Desires in this Petition; and will take it into further Consideration.

House of Commons Journal Volume 4: 8 August 1645 | British History Online (british-history.ac.uk)

House of Commons Journal 4: 23 September 1645

Mr. Whittacre reports the Ordinance concerning printing the Septuagint, and other Bibles, and Books of Importance: The which is ordered to be read on Friday next, at Mr. Speaker’s first coming to the Chair

House of Commons Journal Volume 4: 23 September 1645 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 13 March 1646

The House being informed, That divers of the Assembly of Divines were at the Door;

They were called in: And Dr. Smith did, from the Assembly, desire this House to take it into their serious Consideration to encourage Mr. Patrick Yonge in going on in the great Work of printing the Greek Copy of the Old Testament, it being very much desired by the Learned at Home, and beyond the Seas.

An Ordinance made for the due Printing of the Holy Bible, and some other Books, and for the publishing, in Print, the Old Testament in Greek, commonly called the Septuagint Translation, out of a very ancient Copy in the Hands of Patrick Yonge Esquire, was this Day read the First time; and ordered to be read the Second time on Wednesday Morning next, the first Business: And that Mr. Speaker do put the House in mind hereof.

House of Commons Journal Volume 4: 13 March 1646 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 4: 16 October 1646

AN Ordinance made for the due Printing of the Holy Bible, and some other Books; and for the publishing, in Print, the Old Testament in Greek (commonly called the Septuagint Translation), out of a very ancient Copy in the Hands of Patrick Yonge Esquire; was this Day read the Second time; and, upon the Question, committed unto Mr. Whittacre, Sir William Allenson, Mr. Dennis Bond, Sir Walter Erle, Mr. Yonge, Mr. Selden, Mr. Holland, Mr. Venn, Mr. Bacon, Sir John Evelyn of Surrey, Sir Dudley North, Sir Thomas Dacres, Mr. Lane, Sir Richard Onslowe, Mr. Pury, Mr. Challoner, Sir John D’Anvers, Sir Henry Vane, Sir Robert Pye, Mr. Liegh, Mr. Corbett, Mr. John Ashe, Mr. Whitelock, Mr. Swinfen, Mr. Sandys, Mr. Maynard, Mr. Boys, Sir Edward Partherich, Mr. Hill, Mr. Tate, Sir Richard Skevington, Mr. Knightley, Sir Simmonds D’Ewes, Mr. Oldesworth, Mr. Lucas, Mr. Stephens, Mr. Harrington, Mr. Lisle, Mr. Kirkham, Mr. Nathanael Fiennes, Sir John Burgoine, Mr. Abbott; and the Committee formerly named for the University of Cambridge; and the Committee lately named for the University of Oxford: And they are to meet upon it To-morrow at Two of the Clock in the Afternoon, in the Exchequer Chamber: And have Power to send for Parties, Witnesses, Papers, Records.

And the Care of this Business is more particularly referred to Mr. Selden.

House of Commons Journal Volume 4: 16 October 1646 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 5: 27 December 1647

Grant to Young.

The humble Petition of Patrick Young Esquire was this Day read.

¶Resolved, &c. That the Sum of Two thousand Pounds be provided and paid unto Patrick Young, in lieu and Discharge of the yearly Pension of Four hundred Pounds, formerly granted unto the said Patrick Young, during his Life, for his Encouragement, in printing the most ancient Greek Copy of the Septuagint Bible, in the King’s Library, whereof he is Keeper; and some other Greek Manuscripts: And that One thousand Pounds thereof be charged upon the Receipts at Goldsmiths Hall; and paid, in Course, unto the said Patrick Young, his Executors or Assigns; with Interest for the same, from this Day, payable every Six Months, until the same be paid: And that the other Thousand Pounds, the Remainder thereof, be charged upon the Moiety of the Receipts of the Excise, in Course, not engaged; with Interest for the same, from this Day, payable every Six Months.

House of Commons Journal Volume 5: 27 December 1647 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 5: 28 December 1647

Message to Lords.

Mr. Selden carried to the Lords, for their Concurrence, Two Ordinances for paying, by each, the Sum of a Thousand Pounds to Mr. Patricke Young, for his Encouragement, in printing the most ancient Copy of the Greek Septuagint Bible, and other Greek Manuscripts, out of the Moiety of Excise, and Moiety of the Receipts at Goldsmiths Hall, in Course: An Ordinance for Five thousand Two hundred and Seventy-four Pounds Sixteen Shillings and Eleven-pence to Mr. Aldworth, out of the Moiety of the Receipts of the Excise, in Course.

House of Commons Journal Volume 5: 28 December 1647 | British History Online (british-history.ac.uk)

House of Commons Journal Volume 5: 18 January 1648

Message from Lords.

A Message from the Lords, by Sir Edward Leech and Mr. Page;

The Lords have commanded us to deliver you this Order: It is for Removing of the King’s Books and Manuscripts from Whitehall to St. James‘s:-An Order for the Payment of the Adventurers Money, for Lands in Ireland, to the Vice Treasurer there; in which they desire the Concurrence of this House:-A Petition of Mr. Thomas Pigott; which they refer to the Consideration of this House. And they desire to put this House in mind of a Petition of Mrs. Martha Pigott, Mother of the said Thomas Pigott; which they formerly sent to this House.

King’s Library.

The Order for removing the King’s Books and Manuscripts to St. James‘s was read; and, upon the Question, agreed unto; and was in hæc verba; viz.

¶It is Ordered, by the Lords and Commons, That Sir Symonds D’ Ewes, Mr. Selden, and Mr. Wheeler, or any one of them, shall take care, with the Assistance of Mr. Patrick Younge, Keeper of his Majesty’s Libraries, for the Removing of the Books, Manuscripts, and other Antiquities, in the Library, Chaire House, and his Majesty’s Cabinet, at Whitehall, unto the Library at St. James‘s; there to remain for a publick Use: And that Colonel Baxter be required to give them all Furtherance and Assistance therein; and to secure the same, until they can be removed.

House of Commons Journal Volume 5: 18 January 1648 | British History Online (british-history.ac.uk)

In light of the absolute (magisterial) authority of God, the dispute over the relative (ministerial) authority in church tradition, and the prominence of Scripture as the foundation for the Reformers’ prescriptions to reform church tradition, it is not surprising to learn that Reformed confessions of faith sometimes began with the doctrine of God and at other times with the doctrine of Scripture. For example, the French Confession (1559), the Scots Confession (1560), the Belgic Confession (1561), and the Thirty-Nine Articles of the Church of England (1571) all begin with an article on the doctrine of God.

A doctrine develops when the need arises. It was precisely because of the conflict over the locus of authority in the church that the doctrine of Scripture came into its own in Reformation confessions and post-Reformation Reformed dogmatics. Instead of being the implicit authoritative basis, as it was in patristic theology, the Protestant Reformers made the doctrine of Scripture an explicit doctrinal locus of its own: “The logical priority of Scripture over all other means of religious knowing in the church— tradition, present day corporate or official doctrine, and individual insight or illumination— lies at the heart of the teaching of the Reformation and of its great confessional documents.” In elevating Scripture into the place of the first article, the Ten Conclusions of Bern (1528), the Geneva Confession (1536), the First (1536) and Second (1566) Helvetic Confessions, the Irish Articles of Religion (1615), and the Westminster Confession of Faith (1647) all demonstrate the belief that Scripture is the cognitive foundation (principium cognoscendi) of revealed theology.

In spite of Scripture’s prominence in the Confessions, Reformed theology is not simply a “religion of the book.” It is rather a “religion of the Word of God,” and it is crucial not to miss this point. The First Helvetic Confession begins by identifying the canonical Scriptures with the Word of God, delivered by the Holy Spirit by the prophets and apostles. Article 1 of the Ten Theses of Bern says that the church “is born of the Word of God, and listens not to the voice of a stranger.” Even when the doctrine of Scripture is not treated until later, as in the Scots Confession, it is clear that Scripture is “of God,” that it is “sufficient to instruct and make the man of God perfect,” and that the church is to hearken to and obey only “the voice of her own Spouse and Pastor.” The Westminster Confession states that the authority of Holy Scripture, which commands our trust and obedience, “dependeth not upon the testimony of any man or Church, but wholly upon God (who is truth itself), the author thereof.” 26 As God’s Word, Scripture ultimately serves his authorial purposes, chief among which is to serve as means for gathering, governing, and putting the finishing touches on those who will be his treasured possession (Exod. 19:5; Deut. 7:6; cf. 1 Pet. 2:9). In this respect, the church figures in “first theology” too, namely, as the addressee of God’s Word.

“Holy Scripture” by Kevin J. Vanhoozer in Christian Dogmatics: Reformed Theology for the Church Catholic, edited by Michael Allen, and Scott R. Swain (Grand Rapids:, Baker Academic, 2016), 36.