against Arius who denied the Deity of Christ. The first Constantinopolitan Councel called by the Emperour Theodosius the elder against Macedonius who denied the Deity of the holy Ghost The first Ephesine Councel called by the Emperor Theodosius the younger against Nestorius who held that there were two Persons in Christ. Fourthly The Chalcedonian called by the Emperour Martian against Eutyches who held that the one Nature in Christ consisted of the Divine and Humane These Councels were celebrated within five hundred years after Christs birth Councels there have been called Ancient because lesse Modern and General because lesse Particular for the first was not till more then three hundred years after Christ nor to the largest appears it that ever any were summoned beyond the bounds of the ancient Roman Empire though Christianity were much far extended Rainold part 2. Plenariis Conciliis quorum est in Ecclesia saluberrima Authoritas Augustin epist. 118. cap. 3. That a Synod be general and lawful three things are necessarily and essentially required 1. The first which concerns the generality of it is That the Calling and Summons to the Councel be general and Oecumenical Quod omnes tangit ab omnibus approbari debet The lawfulnesse of Synods consists partly in their orderly assembling by lawful authority and partly in their orderly Government and proceedings when they are assembled Crakanth Vigil Dormit c. 19. The nature of Synods is all one when they be Provincial National or oecumenical and they only differ as greater or lesser Their power is not meerly consultatory and swasive but authoritative and to be submitted unto by those for whom their delegation is so farre as their acts are according to the Word of God In Synodo est authoritatis apex totius Ecclesiae unitas ordinis firmamentum Leyd profess de concil A few private men yea one man or woman may counsel advise or perswade M. Hudsons Vindicat. c. 7. It is a Question between us and the Papists Cujus sit congregare Concilia Who hath the power of calling a Councel The Papists generally say the Pope Vide Bellarm. de Concil lib. 1. cap. 12 13. We the Emperour and other Christian Princes The four first general Councels were called by four Emperours as was before mentioned The Pope of Rome out of his own Province hath no right nor authority of calling a Councel The true cause saith Doctor Ames why general Councels were called by the authority of the Emperour was because the Emperour alone not the Pope had universal power It is a Question between us and the Papists Quinam sunt ad concilium convocandi Who are to be called to a Councel The Papists hold only the Clergy may be of the Councel and of the Clergy only Bishops as Judges Men that are famous for wisdom holinesse of life and experience of things men that are inflamed with a zeal to God and to the salvation of men with the love of the truth and peace From Acts 15. 6. 23. it is manifest that not only the Apostles but also the Elders and the people likewise and the whole Church were present and had their voices in this Councel See Acts 16. 4. That famous Paphnutius was a Lay-man A general Councel represents the Universal therefore there ought to be present there some of all kinds and orders of men An Concilia possint errare Whether general Councels may erre Every Assembly which consists of members subject to errour may be seduced But General Councels are Assemblies consisting of members subject to errour for all men are so Rom. 3. 4. Secondly If the determination of General Councels were infallible all Christians were necessarily bound to stand unto them and to submit to their authority Thirdly If General Councels may contradict the one the other they may certainly erre The General Councel held at Laterane under Leo the tenth contradicteth the Councel of Constance in the point of the Councels superiority above the Pope Fourthly That which hath befallen some General Councels may befall any other unlesse they can alledge some special priviledges to the contrary See 1 Kin. 22. 12. Mat. 26. 65. Ioh. 11. 52. Mark 14. 64. Bellarmine saith they cannot erre if confirmed by the Pope De concil lib. 2. cap. 2 3 4 5. That General Councels though gathered and confirmed by the Pope may erre not only in fact as the Papists confesse but also in faith and manners Vide Whitaker controv 3. de Concil Quaest. 6. In eo Pontificii se praebent ridendos nam Papae confirmatio sequitur Concilii decreta non praecedit Cameron The Rhemists bring Iohn 16. 13. Luk. 1. 3. Some urge Matth. 18. 20. for this purpose None amongst them is like to Luke nay all of them gathered together are not like him he was an extraordinary instrument of the holy Ghost Iohn 16. 13. speaks not of the Church but of the Apostles but if it be applicable to the Church yet it belongs only to the Spouse of Christ not that she doth not sometimes erre also even in Doctrine but not deadly she shall not erre in things which are necessary to salvation See Cameron Miroth in loâ— If from this promise an infallibility of judging might be gathered it would agree not only to Bishops gathered together but severed neither only to the Pope of Rome as the Jesuites would have it but also to the Successours of the rest of the Apostles saith B. Davenant That place Mat. 18. 20. means any particular Assembly of the Saints Vide Calv. in loc Act. 15. 22. is also brought This Councel consisted of Apostles which had an extraordinary assistance and illumination of Gods Spirit there is not the like authority of other Councels Panormitan the great Popish Canonist and Lawyer saith Plus credendum est simplici Laico Scripturam proferenti quam toti simul Concilio There is another great controversie not so much as Whitaker hath well observed between us and the Papists as between the Papists themselves An Concilia sint supra Papam Whether Councels be above the Pope Many amongst them and those of great note prefer a General Councel before the Pope but others a Pope before the Councel If Peter himself saith Whitaker in the place before-quoted be sent to the Church as to a certain superiour judgement and tribunal and be commanded to bring the faults and offences of others to it then it follows that the Church is greater and superiour to Peter or any other in authority The Assumption saith he relies in expresse words of Scripture The consequence of the major is evident from the confession of the Adversaries For they say That a Church is represented in a Councel Secondly The Universal Church is called the mother of all the faithful and Christians Gal. 4. 26. The Pope is the Churches son if he be faithful But the son is not above his mother only God and his word is above the Church of God
and pride to be troubled at anothers railing on us folly in thinking our selves the worse for such speeches pride in that we cannot endure to be despised Rebellion Rebellion is two fold 1. Against God 2. Against Man 1. Against God A wilful practising of known transgressions or neglecting of known duties It is dishonourable to God as rebellion against a Prince Samuel told Saul that rebellion was as the sin of witchcraft the witch makes the devil a god the rebel makes himself a god As he that entertaineth in his minde a false conceit of things is guilty of errour but if he settle himself in this false conceit and hold it fast that is a prejudice a rooted and grounded errour so he which in his will entertains a deliberate purpose of sinning against his knowledge or the evident means is guilty of rebellion he that stands to his purpose still and still and goes on in it against reproof and admonition he adds stubbornesse to his rebellion Three things concur to the making of rebellion First A person subject to Authority that in duty ought to be under the government of another Secondly A Governour that hath a just and lawful title to govern and rule Thirdly Acts of that inferiour crossing thwarting opposing the commandments of that Governour So it stands between God and us when we sin 1. We are his Subjects persons that in duty ought to be at his command and to order our selves according to his will because he made us and preserves us and giveth us all things which we have upon condition of obedience therefore it is equal we should be guided by him and rebellion is unreasonable we shall not get but lose by it 2. He hath absolute right over us 3. Sins do contradict the Commandment and Laws of God which he hath revealed and made known thus sin is like rebellion therefore so termed in Scripture Psal. 51. 2. 2 Sam. 15. God saith often of Israel They are a rebellious house It is an actual refusing to be under the soveraign Authority of God our Lord and King Reasons It is an actual denying of Gods Soveraignty and as it were a deposing of him from his Government of the world a robbing him of the honour of his Wisdom Justice Power Authority it is an opposing of our will to Gods will by holding in our selves a purpose of doing what he forbids and not doing what he commands for our pleasure profit or credit sake as Saul spared the cattel for his profit which God would have killed 2. Against man It is a great fault for children or subjects to be disobedient to their Parents or Princes Many of the Kings of Israel did fall by the treason of their subjects as the story recordeth Mordecai when he knew of two Eunuchs which plotted against the life of Ahashuerus was careful to reveal the matter to Esther and she unto the King whereby the conspirators were punished and he escaped A wretched and untimely death befell Elies sons for not hearkning to their fathers admonitions and other sins The causes of rebellions conspiracies treasons and insurrections are alwayes naught and evil they have their original from one of these three vices ambition discontentment or superstition most of the conspirators which are noted in the stories of the Kings of Israel to have slain their masters and reigned in their rooms were ambitious now all these three are foul faults and therefore rebellion which flows from them The effects also which follow upon this fault are most loathsome and evil 1. The practisers seldom or never fail to bring on themselves mischief and destruction as Sheba who rebelled against David and divers others the Kings of Israel which came in by treason their sons still by treason likely thrust them out so that even Iesabel could say Had Zimri peace which slew his master 2. It brings misery to a whole Nation it brings likely with it civil war and so all manner of confusion Reasons 1. It is plainly and often condemned in Scripture and therefore crosseth cleer and many precepts 2. It is a great fault in regard of the mischievousnesse of it for it tends to overthrow all the comfort of mens lives and to destroy the welfare of humane societies 3. It is a great sinne in respect of the persons against whom it is committed a Father is the name of the greatest sweetnesse and goodnesse and a King of the greatest power and majesty the one being also a common Father and the other a domestical King the one is a lively picture of Gods goodnesse the other of his greatnesse 4. In regard of the great obligations by which the persons offending stand bound to their duty the one the childe is bound by the strongest bond of nature seeing he is as it were a piece of the Father which oweth to him his being education preservation and maintenance the other the Subject is bound by the strongest civil bond viz. an oath How many malefactors when they come to be hanged have most bitterly complained of their undutifulnesse and disobedience to their parents as the cause of all their misery The Pope of Rome and his Jesuited faction teach and maintain rebellion and treason in Subjects against their Princes giving to the Pope power in order to things spiritual to depose Kings and to free their Subjects from the oath of Allegiance which they have taken Revenge Men for the most part are very revengefull prone to revenge as Cain Iosephs brethren Esau Absolom Haman The sons of Iacob bitterly avenged the wrong done to their Sister Saul 1 Sam. 15. 24. 18. 26. The Pharisees who perverted Gods Commandment for when God said Thou shalt love thy neighbour they added another sentence to it as if it had necessarily followed thereupon But shalt hate thine enemies as if God had enjoyned love onely to neighbours that is such as did dwell quietly by us and used us in a kinde and neighbourly fashion but that he allowed us to hate such as were our enemies and did misuse us to this purpose they perverted another saying of the Law A hand for a hand as if God had there given way to revenge and allowed every man to return evil for evil whereas that is spoken of the Magistrates duty in punishing wrong-doers not of every mans own liberty as if he should do wrong Reasons 1. Carnall reason perswades us this is a thing very equall and righteous because it seemeth to approach somewhat near to that which is indeed a known and approved rule of equity viz. to do as we would be done to wherefore corrupt reason a little varieth that maxime and alloweth us to do as we are done to and saith Why should I not use him as he used me 2. Carnall reason doth also perswade it is a course of safety and security for ones self For by this means one shall make men more afraid thinketh that reason to do me wrong if I
a Candlestick doth a Candle Revel 2. 1. 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 sense Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say That the Church may condere articulos fidei facere Canonicum quo ad nos and though they talk 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 Gospel of Matthew is divine Scripture by an historical and acquired faith to know this by a divine and infused faith besides the Authority of the Church the matter character and contents of every Book and comparing of it with other Scriptures do serve as an inward cause to produce the said infused faith Object 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 fundamental 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 unknown tongue nor in private by the common people without special leave and certain 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 Practice of the Church must be the Interpreter and Judge of the meaning of the Scripture that is they must take the Scripture to mean none otherwise whatsoever it seem to say then what is agreeâ—ble to that which the Pope doth teach and practise There cannot be a surer sign of a bad cause then that it fears to be tried by the writings which it self cannot deny to be written by God for correction for reproof for instruction in righteousnesse Some Papists are more modest herein as Bellarmine lib. 2. de verb. Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosius The Papists object the obscurity of Scriptures as an argument to hinder Lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the Vulgar Translation and think they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that Give not holy things to dogs Cast not pearls before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents Glosse a Beast might not touch the Mount a Lay-man may not meddle with Scripture Lindan saith Nihil noxae inferretur in Ecclesiam salvo traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutheranum quam Catholicum Because we will have all proved by Scripture and make that the compleat Rule for what we believe or do in all Theological matters they call us Scripturarios Scripture-men and Atramentrarios Theologos and so to carry or read a Bible is matter of scoff we may stile them in Tertullians phrase Scripturarum Lucifugae and Traditionaries St Gregory who is blessed in their Church exhorteth a Lay-man to the serious study of the Scriptures that thereby he might learn 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 mediâ—um Proving further That obscurity of Scripture is so frothy an argument for perswading any devout Christian not to reade it that it should rather incite them to greater Diligence therein and therefore he elegantly compâ—res 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 Chrysostom held it a thing necessary for all men daily to read the Scriptures Audito quaeso saeculares comparate vobis Biblia animae pharmaca St Ierom did exhort divers women thereto and commended them for exercising themselves therein he writes to Laeta and Gaudentia and shews them how they should bring up their daughters Scripturas sacras tenebat memoriter Hieron de Paula in Epitaphio He commends the Husbandmen about Bethlem for being so perfect in the Scripture That they had the Psalms of David by heart and sang them as they followed the Plow Arator stivam tenens cantat Davidicum melos Epist. ad Demetriad The Apostle would not have commended this in Timothy 2 Tim. 3. 15. That from his childehood he knew the holy Scriptures nor noted it to the praise of his Grandmother and Mother that they had trained him up so if he had not known that the holy Scriptures are so plain that even a childe may be able to understand them What may we judge of the other easier books when the holy Ghost would have the Revelation the obscurest book of all the Scripture to be read Revel 1 3 The people took occasion of erring and blaspheming from the humiliation of Christ many abuse Preaching and the Sacraments 2. By this reason the Latine Bibles should not be suffered to be read publickly 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 reade the Scriptures with greater devotion 2 Pet. 3. 14 15 16 17. 3. This is common both to the Ecclesiastical Persons and Laity to take occasion of erring and blaspheming from the Scripture If we peruse the Histories of times past we shall finde that learned and Ecclesiastical men did oftner fall into Heresies and Blasphemies 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 The Papists further object That the Hebrews did not permit young men to read part of Genesis Canticles Ezekiel We must know that the reading of those Scriptures non ablatam hominibus sed dilatam fuisse was not taken away from them but delayed only They permitted all men before thirty to read all other Chapters of holy Scripture and after thirty these
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat 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 Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and 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 self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel 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 All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 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 believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
when ye become men ye must put away these childish things Blow at the Root p. 82 83. The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord do prove the perfection of the Scripture Deut. 4. 5 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Ioshua 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 last place to prove the perfection of the Scripture 1. The Apostle teacheth That the Scriptures are able to make a man wise to salvation therefore there needeth no further counsel nor direction thereunto 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 work of his Ministery whether it be by teaching true Doctrine or confuting false by exhorting and putting forward to that which is good or dehorting from that which is evil Paul would not have us think that all and every writing viz. of Plato Aristotle is divinely inspired for in ver 15. he not only useth the plural number calling them the holy writings thereby to note the word of God and not one sentence or Book but all the sentences and Books of the Scripture and also useth the Article which hath force of an universal note therefore the Greek words the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We do not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound Doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient 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 complexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now follows the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speak D Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speak of the state of the Church saith he in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his Church 2. We grant that the Apostles living and preaching and the Canon of the New Testament being not yet sealed their Gospel delivered Viva Voce was no lesse a rule of Faith and Worship then the writings of Moses and the Prophets 3. We do not reject all the traditions of the Church for we embrace certain Historical and Ceremonial ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of Faith to speak properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be believed as necessary to be known to Salvation 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 Faith may be a Proposition to be believed with a Theological Faith if you look to the manner of revealing as that the Sun is a great light the Moon a lesse Gen. 1. 16. that Rachel was beautifull Leah blear-eyed The Papists do not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councel of Trent Sess. 4. decret 1. saith That the Truth and Discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirm that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Mark 75. Matth. 5. 21. for their errors and superstitions yea at length they affirmed that God gave to Moses in Mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentin Fathers Sâ—s 4. do command Traditions to be received with the same reverend affection and piety with which we imbrace the Scripture and because one Bishop in the Councel of Trent refused this he was excluded In the mean space they explain not what those Traditions are which must be so regarded none of them would ever give us a List and Catalogue of those Ordinances which are to be defended by the authority of unwritten Traditions not of the Word committed to writing onely they affirm in general whatsoever they teach or do which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it self is manifest That at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script contro Quaest. 6. 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 do well enough with Traditions though we had no Scripture but could not do well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either Scriptum or Nuncupativum set down in writing or uttered by word of mouth But a Nuncupative Testament or Will made by word of mouth without writing must be proved by solemn witnesses The solemn witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Any indifferent Reader will conceive that the Scriptures make most for them who stand most for their Authority and perfection as all the reformed Divines do not only affirming but also confirming that the Scripture is not only a most perfect but the onely infallible rule of faith Titus 1. 2. Rom. 3. 4. God cannot lie and Let God be true and every man a lier that is subject to errour and falshood Every Article of Divine Faith must have a certain and
brought to a sense of his sin and to repentance for it Matth. 21. 31. 2. In the life to come because they have sinned against greater means and light they shall receive the greater damnation Matth. 11. 24. Many an hypocrite will 1. Constantly hear and frequent the best Ministry Isa. 58. 2. Ezek 33. 31 32. 2. Will keep a constant course in prayer and that not in ordinary prayer only but even in extraordinary too Luke 18. 12. compare Zach. 7. 5. 8. 19. together 3. Is a strict observer of the Sabbath day Luke 13. 14 15. Iohn 5. 10. 4. Loveth the sincerity of Religion and hateth Popery will-worship and idolatry with all the reliques and monuments of it Rom. 2. 22 23. 5. Goeth a great deal farther in the reformation of his life then the civil man doth 2 Pet. 2. 20. Luke 11. 42. We should labour for a spirit without guile Psal. 2. 2. That spirit is 1. An humble spirit before in and after duty 2. An honest spirit carried equally against all sin 3. A plain spirit Idlenesse Idlenesse is a vice of spending time unprofitably It is vivi hominis sepultura Salomon often condemneth sluggishnesse Prov. 6. 9 10 11. which saying he repeats again Proverbs 24. see Proverbs 20. 13. An idle man is a burden to himself a prey to Satan the devils cushion semper aliquid age ut te diabolus inveniat occupatum A grief to Gods Spirit Ephes. â— 28. 30. Bodily sloth you cannot bear and soul-sloth Christ cannot bear Matthew 25. 26. Sins accompanying idlenesse 1. Inordinate walking 2 Thess. 3. 11 12. 2. Talebearing 1 Tim. 5. 13. Prov. 11. 13. 3. Theft Ephes. 4. 28. 2 Thess. 3. 12. 4. Drunkennesse Amos 6. 1. 5. Filthinesse see 2 Sam. 11. Ezek. 16. 49. Idlenesse is the mother and nurse of lust Quaeritur Aegistus quare sit factus adulter In promptu causa est desidiosus erat Otia si tollas periere cupidinis arcus Ovid. Water standing still will putrifie and breed toads and venemous things so ease will breed diseases The punishments of idlenesse 1. Diseases Cernis at ignavum corrumpunt otia corpus 2. Dulnesse idlenesse is the rust of wit 3. Poverty Prov. 10. 4. 20. 13 19. 6. 10 11. 24. 34. 4. Shame Prov. 10. 5. 6. 6. 12. 11. It is against the order of nature which God set in all his creatures at the first the heavens stand not still but by miracle Adam laboured in Paradise much more since the fall Iob 5. 7. The rust fretteth unused iron and the mothes eat unworn garments This is the sin of great persons who â—â—ve received great mercies from God Cretians idle slow-bellies This sin is condemned 1. Exceedingly in the word by Salomon Prov. Eccles. Isaiah and by Paul and in morall Philosophy 2. It is a mother-sin as was shewed before 3. Produceth many plagues rheums obstructions and other inconveniences as hath been also shewed and exposeth one to great danger A good remedy against idlenesse is diligence in some honest calling Iacob and his sons Moses and David were shepherds 1 Sam. 12. 1 2. Let him that hath an office wait upon it This humbleth the minde profits the estate and makes a man able to do good to himself and others interests a man to the things of this life he that labours not must not eat in all labour there is abundance It fits him for religious duties if it be moderate makes the life cheerfull prevents evil fancies Impenitence Impenitence is a great sin under the Gospel Acts 8. 22. The longer one lies in any sin the more is the heart hardened Ier. 16. 1. Ephes. 4. 18 19. He which hardeneth his heart against many reproofs shall surely perish obstinate impenitent sinners shall be destroyed 1 Sam. 12. 25. Impenitence perfectly conforms one to Satan who is in malo obfirmatus and sins without remorse In malo perseverare diabolicum Reasons 1. Repentance is Gods gift therefore denying of it is Gods curse 2. Hereby the highest favour of God is despised the offering of repentance is a mercy that belongs to the second Covenant obstinacy in sinning is a denying of Gods justice and abusing his mercy 3. So long as one lives in any sin without repentance so long God looks on him as continuing in that sin his minde is not changed 4. Without repentance there is no remission Acts 5. 31. Luke 24. 47. therefore the sin against the holy Ghost is unpardonable Heb. 6. 6. because one cannot repent 5. Final impenitency is a certain evidence of ones reprobation Rom. 2. 5. Heb. 12. 17. 6. Under the Gospel there are the greatest arguments and motives to repentance Matth. 3. 2. Acts 17. 30. Christ himself sent Iohn before him to preach the doctrine of repentance and he himself did also preach it he bad men amend their lives because the Kingdom of God was at hand and his Apostles also preacht the same doctrine of repentance He is a wilfull sinner which either holds in himself a purpose that he will sin or is irresolute and not settled in a firm purpose of not sinning or that purposeth to mend but not till hereafter Injustice Injustice is a sin Every man is to have his own and to be permitted the quiet enjoyment of that wherein he hath interest They execute no judgement Salomon saith in the place of judgement there was iniquity I looked for judgement and behold oppression Isaiah Reasons 1. The excellency of the thing abused judgement is a part of Gods authority It is Gods judgement which you execute saith Iehosaphat therefore it is a foul thing to abuse a thing so sacred and of such high respect 2. The causes of it are covetousness distrust of Gods providence shaking off the fear of God and extinguishing the light of nature denying Gods Lordship over the whole world 3. The effects of it are bad 1. It defiles a mans conscience Iudas cast away the thirty pieces which he came unjustly by 2. It will ruinate his state and family A man shall not rost what he caught in hunting 3. It blemisheth the name and stains a mans reputation The Publicans were in such hatefull esteem among the Jews that they were ranked with the very harlots and most notorious sinners because they cared not what nor from whom they gat 4. Riches deceitfully gotten is vanity tossed to and fro by them which seek death a man shall be damned for unjust gain unlesse repentance and restitution come between The Apostle saith God is an avenger of all which do such things Know ye not that the unrighteous shall not inherit the Kingdom of God Intemperance It is an inordinate appetite or immoderate desire and use of meat and drink and this is when a due mean is exceeded either in the costly preparation of them for our selves or others or in the too liberall and excessive use of them so prepared Degrees of intemperance 1. More secret