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A47629 A treatise of divinity consisting of three bookes : The first of which handling the Scripture or Word of God, treateth of its divine authority, the canonicall bookes, the authenticall edition, and severall versions, the end, properties, and interpretation of Scripture : The second handling God sheweth that there is a God, and what he is, in his essence and several attributes, and likewise the distinction of persons in the divine essence : The third handleth the three principall works of God, decree, creation and providence / by Edward Leigh ... Leigh, Edward, 1602-1671. 1646 (1646) Wing L1011; ESTC R39008 467,641 520

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been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the ministery of the Church as an externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and rule to us The office of the Church in respect of the Scripture stands in foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce ought to pronounce the Kings edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall the congregation of all faithfull believers the House of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essentiall piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Lawes in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in market Towns The Apostle describing the Church likeneth it to one of these pillars whose use was to shew what hung thereon It is pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salv● traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise th●n w● now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bez● speaking of the divers Latine translations of the New Testament onely he saith of the v●lgar Latine that he followeth it for the most part and preferreth it before all the rest Maxim● ex parte amplector claeeris omnibus antepono He speakes 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 plac●s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praef●●t in Biblia a great learned man of their own affirmeth that it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my selfe The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speake I must not have an eare to heare Hoc quia de scrip●uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the M●rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic ●sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort 2. Ultimate and chiefest our Salvation and life Eternall John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull He wrote the Decalogue immediately with his own finger and Commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publike Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the holy Ghost who did dictate both the matter and words those speeches are frequent the Lord said and the mouth of the Lord hath spoken 2. In the subject matter which is truth according to godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atte●●ing its divine authority Whence it follows that the authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whi●h it is not lawfull to appeale By which singular authority the Scripture is distinguished
that no man can see just cause to call them into question as the doctrine of creation of all things in six daies the doctrin of the fall of our first parents the story of the delivering Israel out of Egypt of the delivering of the Law and ten Commandements the doctrine of the incarnation of Christ Jesus of the resurrection of the dead of the last judgement of the life to come and of the immortality of the soule for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angell could ever have found out such an admirable temper and mixture of mercy and justice together as the Gospel revealeth in the reconciliation of God with man God in giving and establishing his law useth no other preface but I am the Lord Exod. 20. nor conclusion but I the Lord have spoken it upon his absolute authority without other reasons to perswade commanding what is to be done though it be contrary to our natures forbidding what is to be left undone though pleasing to us he promiseth things incomprehensible requiring faith he relateth and teacheth things strange above likelihood above mans capacity and yet will have them to be believed to be understood There is nothing in the Law against reason or common equity A Jesuit reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandements did much commend the equity of them See Sir Walter Raleighs History 2. It teacheth the nature and excellency of God and the works of God more clearly and distinctly than any other writings nay then any without God could have contrived viz. That there are three persons and one God that God is infinite omniscient omnipotent most holy that he created all things that he doth by a particular providence rule all things that he observes all mens actions and will call them to account and give every man according to his works that he alone is to be worshipped and that he must be obeyed in his word above all creatures 3. It requireth the most exact and perfect goodnesse that can be such as no man could ever have conceited in his braine and yet such as being taught and revealed the conformity of it to right reason will enforce any well considering man to acknowledge it to be most true and needfull for example that a man must love God above all and his neighbour as himselfe that he must keepe his thoughts and cogitations free from all the least taint of sinne that he must lay up his treasures in Heaven not care for this life and the things thereof but all his study and labour must be to provide well for himselfe against the future life that he must not at all trust in himselfe nor in any man but onely in God and that he must doe all he doth in Gods strength that he can deserve nothing at Gods hand but must looke for all of free favour through the merits and intercession of another 4. The end of the Scripture is Divine viz the glory of God shining in every syllable thereof and the salvation of man not temporall but eternall These writings lead a man wholy out of himselfe and out of the whole world from and above all the creatures to the Creator alone to give him the glory of all victories therefore they are from him and not from any creature for he that is the Authour of any writing will surely have most respect of himselfe in that writing The Scriptures manifest Gods glory alone Jerem. 9. 23 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him Nehem. 9. 6. The doctrines precepts prohibitions and narrations tend to the setting forth of his glory and bring solid and eternall comfort and salvation to their soules which follow their direction They make us wise unto salvation 2 Tim. 3. 15 23. shew the path of life Psal 16. 11. Guide our feet into the way of peace Luke 1. 79. Christ John 7. 18. proves that he came from God because he sought not his own glory but the glory of him that sent him 5. Another reason is from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing All other writings use perswasive and flourishing speeches these command and condemne all other Gods all other religions all other writings and command these onely to be had in request and esteem and acknowledged as the will of God without adding or diminishing requiring every conscience to be subject to them and to prepare himself to obedience without any further objecting or gainsaying and to seeke no further then to them for direction Both the simplicity and Majesty of stile shew it to be from God the wonderfull plainnesse and yet glorious Majesty the simplicity because it is plaine in no wise deceitfull and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuously the chiefest mysteries of faith and divine revelation which are above humane capacity Whether we read David Esay or others whose stile is more sweet pleasant and rhetoricall or Amos Zachary and Jeremy whose stile is more rude everywhere● the Majesty of the Spirit is apparent There is an authority and Majesty in them above all other writings of other authors the Scriptures command all both King and people Jerem. 13. 18. 1 Sam. 12. ult and bind the heart to its good abearing Jerome could say as oft as I read Paul it se●mes to me that they are not words but thunders which I heare Junius reading the first Chapter of John was stricken with amazement by a kind of Divine and stupendious authority and so he was converted from Atheisme as himselfe saith in his life Johannes Isaac a Jew was converted by reading the 53. of Esay Our Saviour spake as one having authority not as the Scribes So this booke speaks not as men it simply affirmes all things without proofe other authors use many arguments to confirme the truth of what they say Therefore Raimundus de Sabunda hence proves that he who speaketh in the Bible is of that authority that his bare word ought to be believed without any proofe whereas Galene Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason The Philosophers called the Christians by way of scorn credentes Julian derided the Christian beliefe because it had no other proofe then thus saith the Lord. 6. Another argument is taken from the experience of the truth of the predictions and prophesies thereof For seeing it is generally confessed that onely the Divine essence can certainly foresee
Arts and Sciences but they could not learne of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himselfe did speake 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In th●ir owne judgement the most holy did erre as 1 San 16. 1 and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Austin to Jerome to give this honour onely to the Canonicall bookes firmely to believe that no authour of them erred in writing from all others he expected proofe from Scripture or reason 12. The wonderfull consent singular harmony and agreement of the Scriptures shewes that they came not from men but from God John 5. 46. each part sweetly agreeth with it selfe and with another and with the whole Acts 26. 22. 11. 17. Luke 24 27. John 5. 46. Matth. 4. 4. what was foretold in the old is fulfilled in the new Testament If there seem any contrariety either in numbring of yeeres circumstance of time and place or point of doctrine the fault is in our apprehension and ignorance not in the thing it selfe and by a right interpretation may easily be cleared See Dr. Willet on Gen. 24. 38. These considerations strengthen this argument 1. The length of time in which this writing continued from Moses untill John to whom was shewed the last authenticall revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of books that were written and of writers that were imployed in the service 3. That difference of place in which they were written which hinders the writers conferring together Two other arguments may evince this truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 Kings 7. 24. Christ himselfe and the Apostles for the confirmation of their doctrine such as the devill was not able to resemble in shew The raising of the dead the standing still or going backe of the Sunne the dividing of the Sea and the Rivers the making of the barren fruitfull My works testifie of me saith Christ and believe the workes which I doe if you will not believe me 2. Preservation of the bookes of the Scripture 〈◊〉 the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by divine providence he hath preserved the same whole and entire Here we have three arguments in one 1. The hatred of the Devill and his wicked instruments against the Scripture more then any other booke Antiochus burnt it and made a Law that whosoever had this booke should die the death yet secondly it was preserved maugre his fury and the rage of Dioclesian Julian and other evill Tyrants Thirdly the miserable end of Julian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other persecutors of this doctrine The bookes of Salomon which he wrote of naturall philosophy and other knowledge the profitablest bookes that ever were the Canon excepted are perished but those alone which pertaine to godlinesse have been safely kept to posterity which is the rather to be observed since many more in the world affect the knowledge of naturall things then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetuall forgetfulnesse whereas on the other side these holy writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for 300 yeeres set it selfe to persecute and extirpate this new doctrine and in all these troubles the Church grew and increased mighily Acts 12. 1. Herod killed JAmes with the sword yet v. 24. the word grew and multiplied The miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himselfe Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14. they are neither in number nor greatnesse comparable to these 1. They differ in substance Divine miracles are above and against the force of nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by naturall causes though unknown to men and many times they are but vaine delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvations these to seale up falshood and destroy men confirmed in idolatry and heathenisme 2 Thess. 2. 9. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists behold ye looke for miracles and here now ye may see a miracle for in this fire I feele no more paine then if I were in a bed of down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles receved testimony of their most venemous and bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both ancient and Judaicall and the present Christian Church 2. Of the members of the Church 1. The Church of the Jewes professed the doctrine and received the bookes of the old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jewes of these daies who though they be bitter enemies to the Christian Religion doe stiffely maintaine and preserve the Canon of the old Testament pure and uncorrupt even in those places which do evidently confirme the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the old Canon received from the Jewes and now delivered by the Apostles as a depositum and holy pledge of the Divine will 2. Of the members of the Church the constant testimony which so many worthy Martyrs by their blood have given to the truth Rev. 6.
faith knowledge assent and full assurance these cannot consist without the perspicuity of the Scripture the divine promises also of writing the Law in our heart and concerning the spreading abroad and cleare light of the Gospell should be to no purpose if the Scriptures should not ●e plaine in things necessary to salvation All difficulty in understanding the Scripture ariseth not from the obscurity of it but from the weaknesse of our understanding corrupted by naturall ignorance or blinded by divine punishment and c●rse therefore it no more followes from thence that the Scripture cannot be an infallible and onely rule of faith and life because some obscure things are found in it not understood of all then that the Bookes of Euclide are not perfect elements of Geometry because there are some abstruse theoremes in them which every vulgar Geometrician can not demonstrate or that Aristotles Organon is not a perfect Systeme of Logicke because a fresh Sophister understands not all its subtilties More distinctly we say that the Scriptures are plaine and obscure in a threefold respect 1. They are plaine and easie to be understood by all men in Fundamentals and the Speciall points necessary to salvation as the Decalogue the Apostles Creed the Lords Prayer and the like unlesse by those whose minds the God of this world hath blinded if they be obscure in some lesse principall and circumstantiall matters there is need of interpretation that the meaning may be more clearely unfolded 2. A difference of persons is to be considered either more generally or more specially 1. More generally as they are elect and regenerate or reprobate and unregenerate to those the Scripture is plaine and pe picuous to whom alone it is destinated and whose minds the Holy Ghost will inlighten by the Scripture John 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19. 7. Matth. 11. 5. and 25. 25. Psal. 9. 10. 12. 13. 14. Yet the flesh and unregenerate part in them puts in impediments but that Ignorance is removed at last Luke 8. 10 The reprobates continue involved in perpetuall darknesse and blinded with Ignorance hypocrisie covetousnesse pride and contempt of divine learning even seeing they see not Psal. 36. 3. Esay 29 9. Jer. 5. 21. Esay 6. 9. 2 Cor. 3. 14. there is a vaile over their hearts 2 Cor. 4. 3. 4. which is the cause why is so many ages under the Papacy the Scriptures were not understood because they preferred a lye before the love of the truth 2 Thess. 10. whose Ignorance is a deserved punishment of that contempt which they shewed to the Scriptures and their authority 2. More specially the persons are distinguished according to the diversity 1. Of Conditions of life and vocations for so many places of Scripture are hard to this sort of men which are more easie to another neither is it required that all things be understood of all men the knowledge of more places is necessary in a Minister then in a Trades-man and Husband-man yet it is an 〈◊〉 Rule to every one in his Vocation 2. Of capacities and wits for every one hath his measure of gifts so among Ministers some understan● the Word more obscurely some more plainly yet it is to all a perfect rule according to the measure of Gifts 3 Of times all things are not equally obscure or perspicuous to all ages many things are better understood now then in times past as the prophesies and predictions of Christ and the times of the Gospell so in the Mysteries of the Revelation the exposition rather of moderne Interpreters then Fathers is to be received because in our times not theirs there is an accomplishment of those Prophesies and many things were more clearely knowne by them in those dayes the Ceremonies and Types of Moses his Law were better perceived by the Jewes then us God the Author of the Scripture could speak perspicuously for he is wisdom it selfe and He would speake so because he caused the Scripture to be written to instruct us to our eternall salvation Rom. 15. 4. and he commands us to seek in the Scripture eternall life We do not account the prophecy of Esay touching Christ which the Eunuch read to be a dark and obsure prediction but wee know it was cleare and plaine enough though the Eunuch a raw Proselyte understood not the meaning of it The Fathers proved their opinions out of the Scriptures therefore the Scriptures are more clear then the writings and commentaries of the Fathers To every one which readeth with humility and invocation of God the Booke of the Apooalypse the obscurest and hardest Booke to understand of all other blessednesse is promised which when it cannot be●all to any that understandeth nothing it is manifest that the promise of blessednesse includeth a warrant of understanding of it so much as is necessary to salvation We affirme that many places in the Scripture are very obscure and that either from the obscurity of the things as in the Prophesies of future things the event must interprete them as Daniels Prophecies of the foure Monarchies were in times past very darke but easier since when all things were fulfilled so the comming of Antichrist in the new Testament drew the Fathers into divers opinions so even yet there are many things obscure in the Revelation which are not accomplished So those things which are spoken of the Messiah in the old Testament are either not understood or not fully without the new Testament Sometimes the ambiguity of words breedes a difficulty as I and the Fathers are one the Arrians understood it of a union of will as when Christ prayed John 17. that the Disciples might be one Hitherto may be referred those places which are to be understood allegorically as the Canticles the first Chapter of Ezechiel 3. Some places are obscure from the ignorance of ancient Rites and Customes as that place 1 Cor. 15. 29. of Baptizing for the dead is diversly explained by interpreters both old and new There are six interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Ambrose saith Paul had a respect to that custome of some who Baptized the living for the dead Piscator Bucane say the custome of the ancient Church is noted here who Baptized Christians at the Graves that so it might be a symbole of their beliefe and confession of the Resurrection of the Dead Tarnovius proves that that rite was not in use in the Apostles time Calvin interprets it of those who were Baptized when they were ready to die but Beza thinkes by Baptizing is understood the 〈◊〉 of washing the bodies before the Buriall Andreas Hyperius sheweth in a peculiar tract what various opinions there are about this place Voetius hath written a tract de insolubilibus Scripturae Estius and Dr. Hall on the hard places of Scripture Divers rea●ons may be rendred why God would have many things in the Scripture obscure and difficult 1. To
be made by some thing which was capable of being from Eternity What is Eternall is of it selfe what is of it selfe is God the world is not God because the parts of it are corruptible therefore it is not eternall and what is Finite in quantity cannot be infinite in continuance It could not be made by any creature in it for the part cannot possibly make the whole because it is of farre lesse vertue then the whole and because it hath its being in and of the whole wherefore it must needs be made by some thing better then it selfe which is no part of it selfe and that is no other then God so the making of the world proves a God What Created the world is and is better then the world and before the world and above all creatures in the world God Created the world When we see the glorious frame of Heaven and earth the excellency magnitude and multitude of naturall things the beautifull order and harmony so great variety we cannot but conclude that there is a God who made and ordereth all these things 2. The Preservation and continuance of the world in that Order which we see maketh it manifest that there is a God which preserveth and ordereth it For either it must be preserved ruled and ordered by it selfe or by some more excellent thing then it selfe not by it selfe for what could not make it selfe cannot of it selfe keepe and uphold it selfe seeing no lesse power is required to its continuation then to its constitution for it could not continue if each of the parts did not so worke as to helpe and uphold the other in some respect or other Now these severall parts could not so worke for one Common end if they were not guided thereto by some common and understanding guide which were acquainted with and had power over each of them therefore it hath one ruler and upholder That which is effected by the constant orderly and subordinate working of innumerable particulars for one common end whereof no one of them hath any knowledge or acquaintance must needs be wrought by some common Ruler and Governour which knowes the motion and working of each and rules all and each to that end in their severall motions What upholds the world is but God upholds the world therefore he is 1. This is Aquinas his reason naturall bodies which want knowledge worke for a certaine end because they frequently worke after the same manner therefore there must be a minde understanding and governing all things and directing them to that speciall and chiefe end The whole world doth aptly conspire together for the attaining of one end the good and benefit of man All creatures incline to their proper operations the stone downe-ward the fire upward the seasons of the yeare constantly follow each other 2. Particular the framing and maintaining of each creature in the world the Heavens and Man especially these two were most artificially made as the Scripture shewes The Psalmist cals the heavens the worke of Gods Fingers Psal. 8. 4. because they were made with greatest ease and with exquisite Art Heb. 11. 10. whose builder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Artifex is God speaking of the Heavens Psal. 139. 14 I am fearefully and wonderfully made 15. v. curiously wrought in the lowest parts of the Earth The Hebrew word is very Emphaticall it signifieth Embroydered or wrought with a needle that is cunningly wrought with Nerves Veines Arteries Galen upon the contemplation of the admirable workmanship in the body of man breaketh out into an Hymne in the praise of him that made him 1. The Creation of the Heavens proves that there is a God The largenesse roundnesse purenesse solidnesse the continuall and constant motion of the heavens doth excellently declare the glory of God The very name of Astronomy whose object is the motion of the heavenly Orbes and Stars in exact signification importeth that the Starres observe a Law in their motion which Law is given unto them onely by God himselfe who is their true Law-giver Suidas affirmeth that even Abraham himselfe was first occasioned to seek after God by considering the motion of the Stars for he being by nation a Chaldean who as Aristotle observeth are naturally given to that kinde of contemplation and observing in their motion a wonderfull order and variety and yet no lesse a constancie he presently collected that these strange revolutions were directed and guided by some God 2 The Creation of man proves this truth that there is a God 1. A man may reason from his owne framing in the wombe and preserving in the world Man is framed in the wombe by some most noble wise and excellent workman The Parents frame him not there for they know nothing of his framing neither when nor how he was so formed therefore some more excellent thing then a man did frame him there and doth daily and hourely frame other men and that is a wise worker which is a like wise and potent in all places of the world at all times seeing there is something more excellent then man which hath set downe this Order for producing of men and so a God 2. The Nobility and Excellency of the soule sheweth plainely that it is of Divine Originall it being Spirituall and Incorporeall could not but proceed from that which is Incorporeall The effect cannot be toto genere better then the cause Divers workes are done by man arts invented Zach. 12. 1. 3. The being and preservation of each particular man Each particular man in the world may reason from his owne being thus either there must be an infinite number of men or else there must be a first man which was the beginning of all men but an infinite number of particular men is not possible seeing there can be no infinite number at all for every number begins with an unity and is capable of being made greater by the addition of an unity therefore there cannot be an infinite number of particular men Therefore we must come to some first man and that first man could not make himselfe nor be made by any inferiour thing to it selfe therefore it must be made by some thing more excellent then it selfe viz. One infinite thing from which all particulars had their Originall 4. God is manifested in the consciences of men as was touched before 1. By the Ministery of the word by which he powerfully worketh on their consciences 2. By the inward Checks of conscience after finne committed 1. In the godly 1 Sam. 24. 5. and 2. Sam. 24. 10. 2. In the wicked Matth. 27. 3. 4. 5. 2. Civill States and Kingdomes consist and the Governed by a few Magistrates and Rulers There are innumerable more men that wish and desire the overthrow and ruine of the State then that would live under Government and be subject to Order This effect must have some cause either the wisedome and goodnesse of the governed or of the Governours or
may will with an ill will that which God wils with a good will as if an ill Sonne should desire his Fathers death which God also wils 4. Prie not into the Lords secrets they belong not unto thee but be wise unto sobriety 5. We should be afraid to sinne against God who can punish how he will when he will and where he will God wils seriously the conversion of all men by the preaching of the word voluntate approbitionis by way of allowance but not voluntate effectionis intentionis not effectually by way of full intention to worke it in them It is one thing to approve of an end as good another thing to will it with a purpose of using all meanes to effect it Gods Commandements and exhortations shew what he approves and wils to be done as good but his promises or threatenings shew what he intendeth effectually to bring to passe Under Gods will are comprehended affections which are attributed to God and are divers motions of his will according to the diversity of Objects Yet they are not suddain and vehement perturbations of God as they are in man rising and falling as occasion serves but constant fixed tranquill and eternall Acts and inclinations of the will according to the different nature of things either contrary or agreable to it There are in man some habituall and perpetuall affections as love and hatred much more hath the Eternall will of God Eternall affections whiles it moves it selfe to the objects without alteration impression and passion God is so farre affected toward particulars as they agree or disagree with the universall and immutable notions and Ideas of good existing in God from eternity so God hates evill and loves good both in the abstract and universall Idaea and also in the concrete in particular subject as farre as it agrees with the Generall CHAP. VIII THe Affections which the Scripture attributes to God are 1. Love which is an act of the Divine will moving it self both to the most excellent good in it self and to that excelling in the reasonable creature approving it delighting in it and doing good to it John 6. 16. 35. Rom. 5. 8. In which definition 2 Things are to be noted 1. The object of Gods love 2. The effect or manner of Gods love The primary object of Gods love is himself for he taketh great pleasure in himself and is the Author of greatest felicity and delight to himselfe The Father Sonne and Holy Ghost love one another mutually Matth. 3. 17. and 17. 5. John 3. 33. 35. and 5. 20. and 10. 17. and 15. 9. and 17. 24. The Secondary object of Gods love is the reasonable creature Angels and men For though he approve of the goodnesse of other things yet he hath chosen that especially to prosecute with his chiefest love for these reasons 1. For the excellency and beauty of the reasonable creature when it is adorned with its due holinesse 2. Because between this onely and God there can be a mutuall reciprocation of love since it onely hath a sense and acknowledgement of Gods goodnesse 3. Because God bestowes Eternity on that which he loves but the other creatures besides the rationall shall perish Gods love to Christ is the foundation of his love to us Matth. 3. 17. Ephes. 1. 6. God loves all creatures with a Generall love Matth. 5. 44. 45. as they are the work of his hands but he doth delight in some especially whom he hath chosen in his Sonne John 3. 16. Ephes. 1. 6. 2. The effect or manner of Gods love is that God makes the person happy whom he loves For he doth amply reward that joy aud delight which he takes in the holinesse and obedience of the Elect while he pours plentifully upon them all gifts both of grace and glory This love of God to the Elect is 1. Free Hos. 15. 5. He was moved with nothing but his own goodnesse 2. Sure firme and unchangeable Rom. 5. 8. 10. 1 John 4. 10. John 13. 1. and 31. 3. Infinite and Eternall which shall never alter John 3. 16. 3. Effectuall as is declared both by his temporall and eternall blessings 1 John 3 1. 4. Great and ardent I●hn 3. 16. and 15. 13. Rom. 5. 6. 7. God bestowes pledges of his love and favour upon them whom he hath chosen and sometimes he sheds the sence of his love abroad in their hearts We must love God Appreciativè love him above all things and in all Psal. 73. 24. Math. 10. 37. Intensivè and intellectivè withall our might and strength Affectu effectu love him for himselfe and all things for the Lords sake We should expresse our love to him by our care in keeping his Commandements 1 John 2. 3. John 14. 25. and 15. 10. and earnest desire of his presence Psal. 4. 2. 2. 2. Our love should be conformed to Gods in loving the Saints 16. Psal. 3. Gal. 6. 10. and Christ above all desiring to be united to him 1 Cor. 5. 44. 1 Pet. 1. 8. 3. We should admire the love of God 1 John 3. 1. For the surenesse greatnesse and continuance of it it passeth our knowledge Ephes. 3. 19. He hath given his Sonne for a price his Spirit for a pledge and reserves himselfe for a reward That Tantus so great a God should love tantillos so little creatures as we before we were Rom. 9. 11. tales when we were Enemies Rom. 5. 10. tantum so much Means to ●ove God 1. Begge this love much of God in Prayer 2. Study much to know him his nature attributes excellencies 3. Labour to injoy communion with him 4. Mortifie other loves contrary to this inordinate selfe-love and love of the world 1 I●hn 2. 15. There are many promises made to the love of God 1. Of Temporall blessings Psal. 91. 14. Rom. 8. 28. 2. Spirituall all the comforts of the Gospell 1 Cor. 2. 9. 3. of heavenly and Eternall blessings Jam. 1. 12. and 2. 5. 1. God is maximè amabilis he is truly lovely 2. Consider the great benefits we receive from him 116. Psal. 12. 3. He desires us to love him Deut. 10. 4. Mark 12. 33. 4. this affection onely and joy abide for ever 1. Cor. 13. 20. ult The second affection in God contrary to love is Hatred which is an act of the Divine will declining disproving and punishing of evill prevailing and reigning in the reasonable creature In which definition three things are to be noted 1. The object of Gods hatred 2. The cause and condition of the object hated 3. The effect of Gods hatred 1. The object of Gods hatred is the reasonable creature for that onely sins He hateth iniquity Psal. 71. 59. Prov. 11. 1. and the creature which obstinately and stubbornly persisteth in evill so that he doth rejoyce in the calamity and destruction thereof Psal. 11. 5. 5. 6. Prov. 16. 5.
needfull for it Mercy in God is not any passion or quality as it is in men but it is the very divine essence it selfe and therefore perpetuall and in●inite such as no tongue can expresse Mercy in God and in us differ 1. It is in him essentially in us as a quality 2. In him primarily in us secondarily Gods mercy is the cause of all mercy it is without motive or worth in us naturall free Rom. 9. 18. boundlesse extends to a mans soule body this life the next to a man and his posterity Exod. 34 6 7. it is above all his workes Psal. 145. 9. it is beyond his promise and our expectation Reasons 1. Whatsoever good and commendable thing is to be found in the creature that must needs be found eminently and excellently in the Creator from whom it is derived to the creature and who could not derive it t● the creature if he had it not more perfectly in himselfe Now mercy is to be found in all good men and it is a lovely and commendable thing in them such as begets good will and liking towards them therefore it is much more fully in God 2. He hath great mercy in him if God be mercifull at all he must needs be mercifull in great measure yea above all measure beyond all degrees in all perfection for the essence of God is infinite and his wisdome power and mercy are inf●nite There is a mercy of God which extends to all his creatures Psal. 145. 9. Luke 6. 35. God is mercifull unto all men but especially to some men whom he hath chosen unto himselfe The speciall mercy of God is offered unto all within the Church Ezech. 16. 6. Acts 13. 40. but is bestowed onely upon some viz. such as receive Christ John 1. 11 12. This life is the time of mercy wherein we obtaine pardon for sinne after this life there is no remission or place for repentance All blessings Spiritual and Corporeall are the effects of Gods mercy Common blessings of his generall mercy speciall blessings of his speciall mercy The effects of Gods speciall mercy are 1. The giving of Christ for us 2. His Word 3. Justification 4. Sanctification 5. giving his Spirit for a comforter in our griefes and afflictions I●hn 14. 16. 6. The Sacraments Mercy must accord with wisdome justice and truth therefore those that stoope to justice by acknowledging their offence and worthinesse to be punisht for it and are sorry they have so offended and ●esolve to offend so no more and earnestly also implore Gods mercy shall partake of it The Lord is plenteous in mercy to all which call upon him and the Lords delight is in them which feare him and hope in his mercy Judge your selves and you shall not be judged humble your selves under the hand of God and he will exalt you On these termes he will shew mercy universally to all which submit to him thus and seeke to him for mercy without any exception of person fault time Quest. Whether mercy and justice be equall in God and how can he be most just and most mercifull Answ. Mercy and Justice may be considered ad intra as they are essentiall properties in God and so he is equally just as well as mercifull 2. Ad extra as he puts himselfe forth into the outward exercise of mercy and punishment In this latter sence we must distinguish between this present time where mercy triumphs against judgement Jam. 2. 13. and the day of judgement that is a time of justice and retribution to the wicked and so David speaking of this present time saith All thy waies are mercy and truth Psalm 25. and that of the Schooles is true remunerat ultra condignum punit infra Gods justice and mercy are both infinite and equall in him onely in regard of man there is an inequality For God may be said to be more mercifull unto them that are saved then just to them that are damned for the just cause of damnation is in man but of salvation is wholy from God In himselfe and originally they are both equall and so are all his attributes but in respect of the exercise and expression upon his creatures and abroad in the world there is some difference Mr Bolton on Prov. 18. 14. 1. We should believe this point labour to be fully perswaded in our hearts that Gods mercies are great and many he hath preventing mercies how many sinnes hath he preserved thee from 2. sparing mercies Lam. 3. 22. behold Gods severity towards others and mercy toward thee 3. renewing mercies 4. pardoning mercies He is willing and ready to helpe us out of misery Therefore we should praise him for this attribute how excellent and desirable a thing is mercy therefore give him the glory of his mercy 2. It is full of comfort to a child of God he need not be dismayed with any thing not his imperfections since the divell himselfe cannot hurt him for God is more mercifull to help him then the divell can be malicious to hurt him 3. We should be encouraged to seeke to him for mercy seeing there is so great store of it in him There is an infinitnesse of mercy in God so that what ever my sinnes have been if now I will turne he will accept me if I strive to turne he will enable me Therefore I will now runne to him for mercy I will fall down before the Throne of justice and confesse I have deserved wrath and nothing but wrath but will cry to him for mercy 4. Those that have and doe seeke should give him the glory of his mercy and take comfort themselves in the confident hope of finding mercy Praise him for his mercy to others and he will give thee some comfortable hope of finding it thy selfe 5. We should be mercifull like God to our selves and brethren their soules and bodies imitate his mercy be you mercifull to the afflicted and distressed shew mercy freely and constantly and then we shall obtaine mercy Matth. 5. 7. 6. We should labour to be qualified for mercy 1. Confesse our sinnes and forsake them Prov. 28. 13. 2. Feare God his mercy is on them that feare him Luke 1. 50. Psal. 103. 11 17 18. 3. Love God He shewes mercy to them that love him Exod. 20. 6. 4. Trust in God then mercy shall compasse us Psal. 32. 10. 5. Thinke on good things then we shall have mercy Prov. 14. 22. 6. Keepe close to the rule of Gods Word Gal. 6 16. CHAP. XII AThird vertue in God is Justice by which God in all things wils that which is just or it is the Attribute whereby God is just in and of himselfe and exerciseth justice toward all creatures and giveth every one his due Esay 45. 21. Psal. 11. 7. Gen. 18. 25. Zeph. 3. 5. Rom. 2. 6 7. 1 Pet. 1. 17. 2 Thess. 1. 6 7. 2 Tim. 4. 8. 1 John
raine doth magnifie the worke The Sunne by his heate drawes up moist steams breath from the earth and water these ascending to the middle region of the aire which is some-what colder then the lower are again thickned and turne into water and so drop downe by their owne heavinesse by drops not altogether as it were by cowles full partly from the height of place from which they fall which causeth the water to disperse it selfe into drops and partly because it is by little and little not all at once thickned and turned into water so descends by little portions as it is thickned So the Sunne and other starres the earth the water windes and all the frame of nature are put to great toile and paines as it were to make ready these Clouds for from the end● of the earth are the waters drawn which make our showers God is the first efficient cause of raine Gen. 2. 5. It is said there God had not caused it to raine Job 5. 10. Jer. 14. 22. Zach. 10. 1. The materiall cause of it is a vapour ascending out of the earth 3. the formall by the force of the cold the vapours are condensed into Clouds in the middle region of the aire 4. The end of raine to water the earth Genes 2. 6. which generation and use of raine David hath elegantly explained Psal. 147. 8. The cause of the Raine-bow is the light or beames of the Sun in a hollow and dewie cloud of a different proportion right opposite to the Sun beames by the reflection of which beames and the divers mixture of the light and the shade there is expressed as it were in a glasse the admirable Raine-bow We should be humbled for our unthankfulness and want of making due use of this mercie the want of it would make us mutter yet we praise not God nor serve him the better when we have it Jer. 14. 22. intimating without Gods omnipotencie working in and by them they cannot doe it If God actuate not the course of nature nothing is done by it let us have therefore our hearts and eyes fixed on him when wee behold raine sometime it mizleth gently descending sometimes falls with greater drops sometime with violence this ariseth from the greater or lesse quantity of the vapour and more or less heate or cold of the aire that thickneth or melteth or from the greater or smaller distance of the cloud from the earth or from the greater purity or grossenesse of the aire by reason of other concurring accidents either we feele the benefit or the want of raine likely once every moneth· Let not a thing so admirable passe by us without heeding to bee made better by it Want of moisture from above must produce praying confessing turning 1 Kings 8. 35. 36. The colours that appear in the Rainbow are principally 3. 1. The Cerulean or watery colour which notes the destroying of the world by water 2. The grassie or greene colour which shewes that God doth preserve the world for the present 3. The yellow or fiery colour shewing the world shal be destroyed with fire Dew consists of a cold moist vapour which the Sun draweth into the aire from whence when it is somewhat thickned through cold of the night and also of the place whether the Sun exhaled it it falleth down in very small and indiscernable drops to the great refreshment of the earth It falleth only morning aud evening Hath the raine a Father or who hath begotten the drops of dew Out of whose wombe came the raine and the hoary frost of heaven who hath gendred it saith God to Job Ch. 38. 28 29. A frost is dew congealed by overmuch cold It differs from the dew because the frost is made in a cold time and place the dew in a temperate time both of them are made when the weather is calme and not windy and generated in the lowest region of the aire Haile and ice is the same thing viz. water bound with cold they differ onely in figure viz. that the hailestones are or bicular begotten of the little drops of raine falling but ice is made of water continued whether it be congealed in rivers or sea or fountaines or pooles or any vessels whatsoever and retaines the figure of the water congealed Though ice be not Chrystall yet some say Chrystall is from ice when ice is hardened into the nature of a stone it becomes Chrystall more degrees of coldnesse hardnesse and clearenesse give ice the denomination of Chrystall and the name Chrystall imports so much that is water by cold contracted into ice Plinie in his naturall Historie saith the birth of it is from ice vehemently frozen But Doctor Browne in his enquiries into vulgar errours doubts of it The windes are also a great worke of God he made and he ruleth the winds They come not by chance but by a particular power of God causing them to be and to be thus hee brings them out of his treasures He caused the winds to serve him in Egypt to bring Froggs and after Locusts and then to remove the Locusts againe He caused the winds to divide the red Sea that Israell might passe Hee made the winds to bring quailes and the winds are said to have wings for their swiftnesse the nature of them is very abstruse The efficient causes of them are the Sunne and starres by their heate drawing up the thinnest and dryest fumes or exhalations which by the cold of the middle region being beaten back againe doe slide obliquely with great violence through the ayre this way or that way The effects of it are wonderfull they sometimes carrie raine hither and thither they make frost and they thaw they are sometimes exceeding violent and a man that sees their working can hardly satisfie himselfe in that which Philosophers speakes about their causes the wind bloweth where it listeth wee heare its sound but know not whence it commeth nor whether it goeth It is a thing which farre surpasseth our understanding to conceive fully the causes of it They blow most ordinarily at the Spring and fall for there is not so much wind in winter because the earth is bound with cold and so the vapour the matter of the wind cannot ascend nor in summer because vapours are then raised up by the Sun and it consumes them with his great heate These Winds alter the weather some of them bringing raine some drinesse some frost and snow which are all necessary there is also an universall commodity which riseth by the onely moving of the ayre which ayre if not continually stirred would soone putrifie and infect all that breath upon the earth It serves to condemne our owne blindnesse that cannot see God in this great worke the wind commeth downe unto us it is neere us we feele the blasts of it and yet we feele not the power and greatnesse of God in it When
15. 1. Heb. 8. 11. I●hn 14. 26. and by intell●ctuall visions Num. 12. 6. to the phantasie God revealed his will by imaginary visions to Prophets awake and by dreames to Prophets asleepe Gen. 40. 8. 41. 8 9. Acts 16. 10 10. 3. Num. 14. 4. to the senses God revealed his will and that either by vision to the eye or lively voyce to the Eare Gen. 3 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3 33. 17. And Lastly by writing This Revelation was sometimes immediate by God himselfe after an unspeakable manner or by meanes viz. Angels Vrim Thummim Prophets Christ himselfe and his Apostles The written word forthematter contained in it is called the word of God Rom 9. 6. for the manner of Record the Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matthew 22. 29. John 5. 39. Romans 15. 4. 2. Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light Sometimes with an Epithite the holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. the S●riptures of the Prophets Rom. 16. 26 Some thinke th●t Enoch the seventh from Al●m wrote but Jude 6. 14. speak●th onely of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himselfe to be the Messiah that he ought to suffer began at Moses Luke 24. 27. No doubt if there had beene any more ancient then Moses our Saviour would have alleadged it because all the Scripture that was before him was to give testimony of him Of the authority of the Scripture The Author of the Scriptures was God himselfe they came from him in a speciall and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their braines and those phrases and words by which the notions were uttered 2 Tim. 4. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophesie came not of old time by the will of men but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and worke them to it and in it 2 Sam. 23. 2. The Spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Esay spake Acts 1. 16. 28. 25. The Inscriptions of many Propheticall bookes and Epistles Apostolicall run thus The word of the Lord which ●ame to Hosea Amos Joel Paul Peter JAmes a servant of God and an Apostle of Christ. The proeme that is set before divers prophecies is this Thus saith the Lord and the Prophets inculcate that speech the mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chiefe author It is all one to say the Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture the Scripture saith to Pharaoh Rom. 9. 7. and the Scripture hath shut up all men under sinne Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the holy men of God The efficient principall cause then of the Scripture was God the ten Commandements of which most of the rest is an exposition were writen after a secret and unutterable manner by God himselfe therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appoinment and assistance Exo. 17. 14. Esay 8. 1. Jer. 30. 2. The Scripture is often attributed to the holy Ghost as the Author and no mention is made of the Pen-men Heb. 10 15. The Prophets and Apostles were the Pen-men of the Scripture whose calling sending and inspiration was certainly divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schooles 1 Cor. 2. 13. The Divine authority of th● word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sence it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. John 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandements hard and foolish to the carnall minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some bookes if not all as Divine The Turkes at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dreame Plato is termed Moses Atticus Moses speaking Greeke The holy Scripture in it sel●e is Divine and Authenticall though no man in the world should so acknowledge it as the Sunne in it selfe were light though all the men in the world were blind and could not or would not see it but in respect of us it is Divine and Authenticall when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God That the Scriptures were from God may appeare by reasons contained in or cleaving to the Scripture 1. From the excellency of their matter which is Heavenly the divine and supernaturall matter contained in it It telleth us of such things as doe farre exceed the reach of mans reason and which it was impossible for any man to counterfeit and faine and which being told are so correspondent to reason
things contingent which are to come many ages after and which depend upon no necessary cause in nature therefore in what writings we meet with such things foretold and doe finde them fully and plainly acomplisht these writings we must confesse to have their birth from Heaven and from God Now in the Scripture we have divers such predictions The two principall and clearest which are most obvious and evident are 1. the conversion of the Gentiles to the God of Israel by meanes of Christ. For that was foretold exceeding often and plainly in him shall the Gentiles trust and he shall be a light to the Gentiles Jacob lying on his death-bed said the obedience of the Gentiles shall be to him and David all the ends of the earth shall see the salvation of God and Esay in him shall the Gentiles trust and Malachy my name shall be great to the ends of the earth See Esay 49. 6. 60. 3 5. Scarce one of the Prophets but have spoken of the conversion of the Gentiles Now we see the Gentiles turned from their Idols a great number of them and embracing the God of the Jewes and the Scriptures of the Jewes by means of Christ whom they see and acknowledge to be the Messias foretold to the Jewes Againe it was foretold that Christ should be a stone of offence to the Jewes that they should reject him and so be rejected by God from being a people doe we not see that to be performed The accomplishment of these two maine prophesies so long before delivered to the world by the Pen-men of holy writ shewes manifestly that they were moved by the holy Ghost That promise Gen. 3. 15. was made 3948 yeeres before it was fulfilled as S●aliger computes it It was foretold of Christ that they should cast lots about his Garments and that his bones should not be broken Looke upon this in the inferiour causes the souldiers that brake the other mens bones and it seemes to be a very hap and chance yet there was a speciall ordering of this in Gods providence The predictions of Satan were doubtfull and ambiguous but these are distinct and plaine Satans predictions are of things which might be gathered by conjecture for the most part false though Satan cover his lying by likelihoods but these are aboue the reach of Angels most true and certaine their end was confirmation in sin and Idolatry 7. The Cōmandements are 1. most righteous and equall 2. impartiall they bind all men all in men the affections thoughts consciences and that perpetually Secondly the Threatnings are generall 1 in respect of persons 2. In respect of things Deut. 28. 59 60. 3. The Promises are comprehensive Levit. 26. and strange Exod. 34. 24. of eternall life Marke 10. 29 30. 8. Another reason may be taken from antiquity of the Scripture many wonder at the Pyramids of Egypt being the most ancient structure in the world The Bible containes a continued History from age to age for the space of 4000 yeeres before Christ even from the beginning No writer of any humane story can be proved to be more ancient then Ezra and Nehemiah who wrote about the yeere of the world 3500. Amongst the Grecians some say Homer is the most ancient author that is extant who lived long after Troy was taken for that was the subject of his Poem Now those times were not neere so ancient as those in which the Scripture was written Homer was after Moses 600 and odde yeeres saith Peter du Moulin That which the Egyptians brag of their antiquity is fabulous by their account they were 6000 yeares before the creation unlesse they account a month for a yeere and then it maketh nothing against this argument History is an usefull and delightfull kind of instruction Among Histories none are comparable to the Histories of sacred Scripture and that in their antiquity rarity variety brevity perspieuity harmony and verity Dr Gouge on Exod. 13. 13. that song of Moses Exod. 15. was the first song that ever was in the world Orpheus Musaeus and Linus the most ancient of the Poets were 500 yeeres after this time 9. The power and efficacy of the Scripture upon the soules of men sheweth it to be of God and the wonderfull alteration that it makes in a man for God when he doth entertaine and believe it in his heart it makes him more then a man in power to oppose resist and fight against his own corruptions it brings him into a wonderfull familiarity and acquaintance with God It puts such a life and strength into him and that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining yea with exceeding and wonderfull rejoycing The holy Ghost by meanes of this word workes powerfully so changing and reforming a man that he ●●ndes himselfe transformed and renewed thereby 1. It overmasters the soule 2. It separates the heart from lusts and the world 3. Alters and changeth the customes of men 4. It keeps the heart up under the guilt of sinnes against all the power of the divell It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 119. 7. convinceth the obstina●e 1 Cor. 12. 3. 14. 24. reproveth errors rebuketh vices 2 Tim 3. 16. is a discerner of the thoughts 1 Cor. 14. 24 25. and aweth the conscience JAmes 4. 12. 10. If there be a God he ought to be worshipped and he cannot be worshipped unlesse he manifest himselfe to us which he hath done in the Scripture 11. The candour and sincerity of the Pen-men or Amanuenses respecting Gods glory onely and not their owne and in setting down not onely the sinnes of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shewes his disobedience Num. 11. 11. Jonah his murmuring Jon. 1. 4. Jeremy his fretting Jer. 20. 14. David shames himselfe in his preface to the 51 Psalme Saint Marke wrote the Gospell out of Peters mouth and yet the deniall of Peter is more expresly laid down by the Evangelist St. Marke then any other and Paul sets down with his owne Pen his owne faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of holy Scripture were holy men called sent inspired by the Spirit which had denied the world with the lusts and affections thereof and were wholly consumed with zeale for the glory of God and salvation of men 2 Pet. 3. 15. 2 Tim 3. 16. Matth. 16. 17. Gal. 2. 11 12. Ephes. 2. 3 5. They learned not of men what they wrote Moses David Amos were heardsmen Jeremy was almost a child Peter JAmes and John were in their ships other Apostles were unlearned before their calling Acts 4. 13. Moses learned of the Egyptians and Daniel of the Chaldeans humane