the Church that he who had the charge of the Diocess of particular Churches was named Bishop yet the name of Universal Bishop belongs to none These are Doctors who in the Schooles teach youth the grounds of Truth which they may afterward professe in the Churches The RULE Pastors differ from Doctors That in this they have the charge of the Church these of the Schools They are to move the affections these to informe the understanding of their auditors Presbyters are godly and grave men joyned to assist the Pastors in such things as are fit for the good order of the Church in visiting of the sick in observing disordered livers and such like Deacons and Diaconesses of old were they who had the charge to gather and distribute the Church goods Act. 6.1 c Tim. 3.8 c. The RULE I. The collection and distribution of Church goods is of Divine right This appeares by the Oeconomie of the Old Testament for by the command of God Tithes were gathered for the Priests Levites and poor In the new Testament Christ refused not the money that was offered by godly rich persons Luke 8.3 out of which he sustained his Discipleâ— freinds and the poor also Ioh. 13.29 In the Apostles time the Deacons had charge of the Church goods Act 6 1. c. II. As we reprove the covetousness of the Romish Church supported with horrible superstition and idolatry in the gathering of Tithes and other Church duties as likewise their profuse wasting thereof upon their pomp and luxury so among Protestants they grievously offend God and the Church who unfaithfully dispense these goods Thus of the proper administration the common consisteth in the calling of Ministers in the well ordering of the Church in judging of Doctrine controversies and in the use of the keyes The calling of the Ministers is the choosing of fit men for the church into the Ministery after tryal had of their life and doctrine and an introduction of them by some solemn Rite into the Possession of their Office The RULES I. The chief efficient cause of this vocation is God who inwardly calls Ministers and furnisheth them with his gifts but the ministerial cause is the whole Church or at least the representative consisting of Pastors and Presbyters or other Church-men and not the Bishop or Pastor alone For the Apostles never challenged to themselves alone the right of Election Act. 1.23 and 6.5 and 14.23 II Three things are required to a lawfull calling triall election and confirmation III. Triall is both of life and doctrine and the life must be first tried before doctrine for he is not to be admitted to the triall of Doctrine whose conditions are not to be endured IV. The manner of Election is this After the pouring out of fervent prayers to God the persons being named out of whose number one is to be chosen either by the vocall suffrages of all or of the greatest part or else by holding up of hands that one is elected V. Confirmation is the introduction of the partie elected in which publike prayers being premised he is recommended to the Church and his calling is confirmed by imposition of hands VI. Pontificians falsly say that that is an unlawful calling which is done by the Presbyters without the Bishop For Bishops have not by Divine right greater power and authority VII The Reformed Church hath ratified the calling of them who in our fore fathers time reformed the Church not as if it proceeded from Popery as a bunch or swelling of the Church but as principally they were called by God and furnished with gifts They object that such men were called under Poperie but that their vocation is expired since they fell off We answer that they are falsly accused of falling off for they have not fallen off from the Gospel to the preaching of which they were called even in Poperie but from the corruption of the Gospel neither have they cause to cry out that they were called to preach the doctrine of the Romish Church for whereas they comprehend their doctrine under the title of the Gospel the Minister who observeth that in very truth it is far from the Gospel he by the right of his calling might contradict the same Although then they have revolted from the Romish Church yet they have not revolted from their calling VIII Neither can they produce any thing whereby they may infringe the calling of our Ministers performed according to the former Rules above handled For 1. When they ask by what right we teach we answer the same that Christ did to those that asked the same question Mat. 21.25 The Baptism of John whence is it from heaven or from men Even so we say the Doctrine of our Ancestors which is preached among us at this day whence is it Is it repugnant to the word of Christ and his Apostles or is it consonant If it be repugnant let them shew in what Articles If it be consonant they cannot reprove our vocation For where the true Doctrin hath place there the vocation is lawful Besides that calling which answers the example of the Apostles and Primitive Church is lawfull but that our calling is such cannot be denied The power of judging Doctrines is that whereby the Church enquires into mens Doctrine and cuts off the controversies that trouble her The RULES I. Every private man may and ought to judge of the Doctrine he professeth whether it be consonant to Scripture or not Act 17 11. The men of Berea dayly searched the Scripture whether these things were so 1. Cor. 10.15 I speak as to those who understand judge you what I speak 1 Joh. 4.1 Beloved believe not every Spirit but try the Spirits if they be of God II. This ought to be done also by the Presbytery or assembly when any great controversie ariseth III. As the holy Spirit is the chief Iudge of controversies so the Scripture which is the voice of the holy Spirit is the rule by which the straight is known from the crooked The power which concerneth the well ordering of the Church is that which determines what things ought to be done decently in the Church The RULES I. The object of this power are the outward circumstances of Divine Worship to wit time place and such like which in themselves be indifferent II. If in these any inconvenience is found the Church may lawfully abrogate the old Ceremonies and substitute such as are more convenient III. Yet the canons and customes of the Church must not equal the Scripture-canons The power of the Keyes is that which the Church useth for preservation of Discipline whereof are two parts to binde and to loose To bind is to denounce Gods wrath against sinners unless they repent To loose is to pronounce remission of sinnes to repentant sinners both which have certain degrees The degrees of binding are 1 A severe exhortation and commination after private admonitions have been reâ—ected this must be done by the
fact than of right therefore an argument taken from the name is of no force without the thing answer to the name Rev. 3.1 Thou art said to live but thou art dead 2. Antiquity but this belongs not to the Church alone nor alwayes Not alone because the world the Heaven the Elements have antiquity yet are not the Church Not always because the Church hath not been alwayes ancient there was a time when she was new true antiquity is the first principle of things which as it is first so it is most true therefore in general the Churches antiquity is to be reckoned from Paradise in particular the Apostolical Church from the preaching of Christ and his Apostles But the Church of Rome as it is at this day arose long after the Apostles times 3. A constant duration without interruption This indeed is the property of the visible Catholike Church but depending on Gods promises it doth more appear to Faith than to sense and as that is not true antiquity which depends not from the first principle so there can be no duration which hath not its original from the same 4. Amplitude multitude of Believers this belongs not alwayes to the Church as we may see in that Church that was in the time of our first Parents Noah Abraham c. Yea this note is not naturall to the Church for there is still the greater number amongst the wicked Mat. 7.13 Enâ—er in at the narrow gate Luke 12 32 Fear not little flock 5 The successions of Bishops But this also neither is the Churches Note alone nor alwayes Not alwayes for as it was not in the beginning of the Church so it will cease towards the end not alone for in the false Church there is found a succession of Bishops whence we must look rather on the succession of Doctrine than of persons and the persons are to be judged by their Doctrine not this by the persons They have not Peter 's inheritance who have not Peter 's Faith saith Ambrose 6. An agreement in Doctrine with the ancient Church This indeed is a true Note but it is the same with ours to wit the purity of the Word and Sacraments as it was in the time of the Apostolical Church from which the Roman hath fallen 7. The union of the members with their head the Pope and among themselves The first limb of this Note belongs to the false and Apostatical not to the Apostolical Church that Church is she that worships the Beast Rev. 13.12 The latter cannot be attributed to the Church alone for there is union also among Devils Mat. 12.8 The 8. is holinesse of Doctrine which is the same with the sixth The ninth is efficacie of Doctrine this also answers the sixth our Notes too but it agrees no wayes to the Roman Church 10. Holiness of life in the first Authors and Planters of Religion Now this Holiness is either inward or outward if inward 't is not a mark of the visible Church He is a true Iew that is so in secret Rom. 2.29 God knoweth who are his 2 Tim. 2.19 If outward it is false for Satan can transforme himself into an Angell of light 2 Cor. 11.14 Therefore the Church is to be judged by her Doctrine not by the life of her Doctors Mat. 23.3 Whatsoever they hid you observe that observe and do but do you not after their works 11. The glory of Miracles 12. The light of Prophesy But the gifts of Miracles and Prophesy were extraordinary given to confiâ—m the Gospel which are now vanished since the Gospel hath been propagated wherefore the Apostles makes no promises of other miracles and prophesy But they rather make this â—ragging of miracles and prophesy a â—oâ—e of the Antichrist on Church 2 Thes. 2 9 Rev. 13 13. And Châ—ist himself saith that He will not know such Mat. 7.12 13. The thirteenth Noâ—e is the confession of adversaries as Heathens Iews c. But the authority of such testimonies is as great as the adversaries themselves are by whose accession nothing is added and by their want nothing is diminished 14. The fourteenth is the unhappy and of those who have opposed the Church 15. The fifteenth is the happiness of them who have defended her But this Note is so uncertain that it deserveth not the name of a Note For â—f such man knoweth not either â—ove or hatred Ec. 9.3 Yea it is rather a Note of the false Church for it is certain that for the most part the Churches condition in this life is wretched and sad Joh. 16 20. Verily verily I say unto you ye shall weep and lament but the world shall rejoyce CHAP. XXVI of the outward Administration of the Church HItherto of the nature of the Church now follows its Administration which is either ordinary or extraordinary the ordinary is publike or private the pblike is ecclesiastical or poblitique the eccelesiastical is that which handleth spiritual things This is either proper to publike persons in the Church or common to the whole Congregation The proper is that which is executed by any Minister of the church according to his calling The Ministers are they to whom God hath committed the charge of his flock The RULES I. No man can have the charge of a Church but he that is lawfully called II. No man is to be forced to undertake the Ministery III. Ministers are not to be debarred from Marriage 1. Cor. 9.5 Have not we power to leadâ— about a Sister a wife as well as the rest of the Apostles and brethren of the Lord and Câ—phas 1 Tim. 3.2 A Bishop must be without reproâ—f the Husband of one wife and v. â— One that ruleth well his owne house having his children in subjection with all gravity Ministers are either ordinary or extraordinary They were extraordinary whom God raised upon extraordinary occasions either to establish a New government in the Church or else to repair the old government when it was decayed Such were the Prophets in the Old Testament But in the New Iohn Baptist Christ the Apostles Prophets that is such as were furnished with gifts of interpreting Scripture Evangelists that were the companions of the Apostles and supplied their rooms in their absence Pastors to rule and teach the Church and Doctors for the Schools Eph. 4.11 The RULES I. The marks of extraordinary Ministers were extraordinary gifts II. Such were the gifts of Prophesie Tongues and Miracles III. These extraordinary gifts continued so long as it pleased God and the Churches necessity required them which being taken away the ordinary Ministry succeeded Ordinary Ministers are they who be furnished with ordinary gifts and â—n ordinary calling And these are Pastors and Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacrament to them and to watch over them The RULES I. The name of Bishop belongs to all Pastors 1 Tim. 3.1 II. Although this custome prevailed in
Presbytery 2. A keeping off from the Lords Supper 3. The greater excommunication by which the sinner is cast out of the Church yet not without hope of pardon and return if he repent 4. Anathema or in the Syriac word Maranatha when he is cast out without hope In loosing the same degrees being observed the sinner is by the Church received again into favour So by the Apostles advice the excommunicated Corinthian is received again into grace 2 Cor. 2.7 8. The RULES I. Christ is the author and founder of this power Out of the testimonies above cited II. This power of the Keyes is in the whole Presbytery not in the Bishop or Pastor alone The Pope falsly arrogates this power to himself For to say nothing of that right which he claims from Peter it is certain that the Keyes were not delivered to Peter alone Mat. 16.18 but the same right was imparted also to all the rest Mat. 18.18 Verily I say unto you whatsoever you binde on earth c. and Joh. 20.23 Whose sins ye shall remit c. III. The object of this binding is the sinner who either was not amended by private admonition or whose scandal was greater than could be done away by private exhortation IV. The forme consisteth in the decent observation of degrees For when the first and second will prevail we should not make use of the third and very seldome of the fourth V. Popish Indulgences which are the fictitious treasure they brag of gathered by the Pope out of the merits of Christ of the blessed Virgin and of the Saints who suffered more as they teach than their sins deserved are farre from the power of the Keyes Let the treasure of Christs blood suffice us which cleanseth us from all sin 1 Joh. 1.7 VI. Loosing consists not in those satisfactions which they enjoyn sâ—nners By satisfaction here we understand not that which is given to the Church by a serious testimony of repentance and that publiquely when it is required but that which satisfieth for sin Besides their opinion is grounded on a false supposition that the punishment is reserved after the fault is remitted Of this we will speak in the Doctrine of Justâ—fication hereafter VII The end of this power is the preservation of the Churches honour and that wicked men might be brought to repentance VIII The power of the Church and of the Magistrate differ in these 1 The object of this is any man but of that the members of the Church onely without exception of the greatest personages 2. The object of this are the body and outward goods but of that the soul. 3 This punisheth even penitents that receiveth penitents into favour IX Ministers and Presbyters should not divulge any secret offence revealed to them by him whose conscience is oppressed except the safety and peace of the Publique require it least others be debarred of the Churches comfort Thus of the Church-government the Political followes and is that whereby the Church also is governed by the Magistrate The RULES I. Magistrates are the Churches nursing fathers as they are keepers of the two Tables of the Law as they preserve Churchese and Schooles and defend the Truth II. The Clergy is not exempted from the Magistrates subjection Rom. 13.1 Let every soul be subject to the higher powers The examples of Christ paying toll-money Mat. 17.27 of Paul appealing to Cesar Acts 25 11. witness this III The Infidel-Magistrate must be obeyed in things that may be done with a saf-conscience IV. We must pray for Magistrates that be Infidels 1 Tim. 2.1 c. So much of the Publique Admininistration The Private is whereby each member of the Church is coupled with one another in the bond of love to the edifying of the whole mystical body See Rom. 12.6 c. 1 Cor. 12 12 c. Ephes. 2.20 c. and 4.1 c. Hitherto of the Ordinary Church-Government The Extraordinary is when necessity requiring a Councel is gathered A Councel is a Meeting enjoyned by the Civil Magistrate or the common consent of the Church in which men endowed with the gifts of the Spirit and lâ—wfully chosen for this purpose undertake the Churches cause and out of Gods word define it And this is either Oecumenical and universal or else particular Particular is National or Provincial The RULES I. A Councel must be called by the Magistrate if he be Faithfull If he be an Infidel either it is to be procured by Petition or if he be an open Enemy to the Councel it must be held by the Churches common consent necessity so requiring it II. The Persons which should be present at the Councel are the Civil and Ecclesiastical Presidents so many Scribes and fit men chosen for this purpose Neither are private men to be altogether excluded who may be present at the handling of Doctrinal points but not in matters of Scandal which charity ought to cover III. The matter which is to be handled in the Councel or Synod is Church businesse which is of weight and worthy of serious consideration IV. The forme of the Councel consisteth in a religious and orderly disquisition of the truth V. It will be religious if after fervent prayers to God all things be tried by Scripture as by an infallible Line and Rule VI. It will be orderly if every man be mindful of his duty VII It is the part of the civil President to gather the Councel to protect it being gathered to prohibit all violence and disorder by his authority to publish the decrees lawfully made and to curb the refractory VI. The ecclesiastike President is to propose the Question to moderate the Disputation by the advise of his Assistance to ask their opinion and by Notaries to record the Decrees IX The rest of the Delegates are to propose their Opinion calmly and roundly or to assent to him that spake before if his opinion was right X The presidencie that the Pope claims over councels is far from this form who neither consulteth with Scripture noâ— asketh the opinion of his Assistants but obtrudes his Dictates to be confirmed by the Councel XI The forme of the Councel of Jerusalem was far otherwise in which every man might lawfully utter his opinion Paul and Barnabas had as much freedome to speak as Peter and after their opinions had been canvassed too and fro James at length concludes Acts 15. v. 6.19 XII The end of Councels is peace and truth in the Church XIII As far as Councels agree with Scripture so great is their authority neither are they more exempted from erring than the Church her self What credit we are to give to Popish Councels may be seen both by the opposition of Councels to one another as likewise by their impious Decrees The Councels of Constance and â—asil subjected the Pope to the Synod but that of Trent on the contrary extols the Pope above all Councels The second Councel of Nice impâ—ously thrusts out the second
to the Prophets and Apostles do cry down this error Exod. 17.14 and 34.27 Deut. 31.19 Isa. 8.1 and 30.8 Ier 30.2 Hab. 2.2 Re. 1.11.19 14.13 19.9 21.9 The testimonies of the Apostles proclaiming that nothing was said or written by mans advice or counsel cry out against this error John 20.31 But these things are written that ye might believe c. Rom 15.4 But what things are written are written for our learning that through patience and comfort of the Scriptures we might have hope 1 Cor. 10.11 These things are written to admonâ—sh us 1 Tim. 3.16 All Scripture is given by divine inspiration And 2 Pet. 1.20 21. So that ye fiâ—st know this that no Prophesie in the Scripture is of any private motion for Prophesie came not of old time by the will of man but holy men of God spake as they were moved by the holy Ghost Lastly these precepts cry out against them by which we are directed to the wâ—itten word in matters of salvation Isa 8.20 To the law and to the testimâ—ny John 5 39. Search the Scriptures V. We acknowledge therefore no other principle of Divinity than the written word of God VI. It is an unquestionable Principle amongst Christians that the Holy Scripture is both of a divine original and authority VII It is then a question ill beseeming a Christian to demand whether the Scripture or holy Bible be Gods word or not For as in the Schools there is no desputing with him who denies Principles so we account him unworthy to be heard who will deny this principle of Christian Religion VIII Among Christians it is lawful to ask By what testimony do we know that the Scriptures are by divine inspiration So we ask not for this end to seduce others or to cavel but onely to be instructed IX Now this testimony is twofold the one principal the other ministerial The principal testimony is that of the Holy Spirit outwardly in the Scripture it self inwardly in the minds and hearts of the faithful being illuminate by him speaking and perswading the divinity of the Scriptures But the ministerial testimony is the testimony of the Church Outwardly in the Scriptures themselves the holy Ghost when he speaks of the divine original and authority of the VVord useth these phrases The word of the Lord Thus saith the Lord. Iesus said All Scripture is by divine inspiration 2 Tim 3.16 Holy men of God spake as they were moved by the Holy Ghost But inwardly in the hearts of the faithful he perswades the divinity of Scriptures so far forth as he openeth the eyes illuminates the mind of him that reads the Scripture with prayer and humility that he makes him see the wonders of God and causeth him to acknowledge the voice of Gods Spirit sounding in the Word The Romanists urge the Churches authority alone which they have in such high esteem that they will have the whole authority of Scriptures to have its dependence from the Church and for this only cause they will have it to be Gods Word because the Church is the witnesse of it But this is not to make the Church a witnesse of the Scriptuâ—es divinity but to make her self capable of divinity But we will prove by these ensuing arguments that the testimony of Gods Spirit alone is it which firmly assures us of the scriptures divinity 1. His testimony concerning the Scriptures is most firm by whose inspiration the Scripture was written For every one knows his own hand best and is best aâ—quainted with his own stiâ—e But the Scripture was written by the inspiration of the holy Ghost 2 Tim. 3.16 2 Pet. 1.20 21. Ergo c. 2. He that together with the Scripture is promised in a most neer conjunction to the faithful his testimony of the Scripture is most firm But the Holy Ghost is promised to the faithful in a most neer conjunction with the Scripture Esa. 59.21 My spirit which is in thee my words which I have put in thy mouth shall not depart from thy mouth 3. Without whose illumination the wonders of the Scripture are not seen his testimony alone of the Scripture is most firm But without the illumination of the Holy Ghost no man sees the wonder of the Scripture Psal. 119.18 Open my eyes that I may see the wonders of thy Law Ergo c. 4. VVhose office it is to lead us into all truth he it is that witnesseth this truth to wit that the Scripture is Gods word But it is the office of the Holy Ghost to lead us into all truth John 16 13. Ergo c. Now as for the Churches testimony although it is to be received as from Gods Minister yet it is false that the Scriptures authority depends on it For what can be more absurd than to make the words of the Master to receive their authority from the Servant or the Fathers letters to receive credit from the footâ—post or the Princes mandates from the Printer or that the Rule should have its dependence from the thing ruled VVe know that the oracles of God are committed to the Church Rom. 3.2 and that she is the pillar ground of truth 1 Tim. 3.15 But as it is foolish to tell us that the candle receives its lights from the candle-stick that supports it so it is ridiculous to ascribe the Scriptures authority to the Church The Churches testimony may be prevalent with those who as yet know not the Scriptures and have not received that sincere milk of the word nor by it are grown up 1 Pet. 2 2. But in those who have tasted the sweetnesse of divine oracles the testimony of Scriptures and of the Holy Ghost is most firm and effectual For as he who tasteth hony himself hath a more sure knowledge of its sweetnesse than he that believeth another speaking witnessing of it even so he knoweth more assuredly the Scriptures to be Gods Word who hath tasted its sweetnesse than he who gives credite to the Church witnessing this sweetnesse The Samaritans at first believed the woman when she spake of Christ but after they heard Christ himself they say to the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4.42 Even so he that having begged the assistance of Gods Spirit reads the Scriptures again again at length saith Now I believe no longer for the Churches testimony that the Scriptures are divine but because I have read them my self and in reading have stamped this Syllogism in my minde 1. That Scripture which everywhere brings in God himself speaking 2. Which is written by those men who being furnished with the gifts of prophesying and miracle from God extraordinarily do with such faithfulnes record all things that in rehearsing of sins and infirmities they neither spare themselves nor friends 3. Who record not only truths and things agreeing with right reason but
divine matters also and such as transcend all reason 4. After a divine manner and in a wonderfull harmony of circumstances in the same things rehearsed by different Writers 5. To the Glory of God alone and our salvation 6. With admirable efficacy both in moving the hearts and corroborating them against most exquisite tortures 7. In the miraculous preservation of it against Diabolicall and Tyrannical fury That Scripture I say which thus delivereth these things is doubtless divine both in its Original and in its Authority But such is the holy Scripture Therefore it is Divine both in its Originall and in its Authority That I may then contract the matter in brief the Testimony of the Church is first in respect of time but that of the Holy Ghosts is first in regard of Nature and efficacy VVe believe the Church but not for the Church but we believe the holy Ghost for himself The Churches Testimony doth monstrate but not demonstrate it shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is but the holy Ghost Testimony shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cause The â—wasive power is in the Church but the perswasive in the spirit onely The Churches Testimony begets an opinion but the Testimony of Scripture begets Science and â— firm Faith X. The Canonical Books of Scripture are partly of the Old partly of the New Testament To the Old belong the five Books of Moses Josuah Judges Ruth these Books are single the Books of Samuel of the Kings of the Chronicles are double The Books of Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Canticles the four greater Prophets and the twelve lesser are single Now of the New Testament are The four Evangelists The Acts of the Apostles The Epistles of Paul to the Romanes one To the Corinthians two to the Galathians EEphesians Philippians and Colossians single To the Thessalonians and Timothy double to Titus Philemon and Hebrews single The Epistles of Peter two of John three of James and Jude single and the Revelation XI But for the books of Tobiah Judith Wisdom Ecclesiasticus Esdra 3 4. of Machabees 1 â— 3. of Baruch 1 The Prayer of Manasses The Epistle of Ieremiah The Additions to Daniel and Esther Although they may be read with profit yet they come short of that authority which is in the Canonical Books for proving Articles of Faith and therefore they are called Apocrypha that is hid or obscure The reasons be these 1. Because they were not written by the Prophets but they have been written for the most part since Malachi the last of the Prophets 2. Because they are not written in the Stile or Phrase of the Prophets or in the Hebrew Tongue 3 Because they are never alledged in the New Testament 4. Because in reading of them we finde many passages contrary and inconsistent with Canonical Scripture besides many fabulous and repugnant to Faith and Pâ—ety XII The Holy Scripture is sufficient to Salvation 2 Tim. 3 16 17. The whole Scripture is by Divine inspiration and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect and throughly furnâ—shed to every good work XIII Therefore as the constitutions of the Church conducing to the right usage of outward Rites are in their one place to be regarded so no tradition is to be admitted as necessary to salvation except the Scripture The Romanists do not onely fight for popish Traditions but also equal them nay prefer them to the holy Scriptures but we are content to rest in that command of God which forbids to adde to or take away from his word Deut. 4.2 and 5.32 and 12.32 Rev. 22.18 XIV The search of holy Scripture is injoyned to all Christians Joh. 5.39 Search the Scriptures Colos. 3.16 Let the word of God dwell plentifully among you Neither is that obscurity of holy scripture which the Pontificians pretend any obstacle to this our assertion for though it be obscure in some places yet in other places it explains it self and delivereth the prime articles of Religion with great perspicuity XV Therefore the translation of the Bible â—nto vulgar Tongues is necessary XVI Yet no translation is authentical but that which agreeth with the Original fountains of the Hebrew and Greek XVII Although the Interpretation of Scripture is committed to the Church yet the onely supream Iudge of this interpretation is the Holy Ghost speaking in it Esay 59.29 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thee 2 Pet. 1.20 21. So that you first know this that no prophesie in the Scripture is of any private motion for the prophesie came not of oâ—d time by the will of man but holy mâ—n of God spake as they were moved by the Holy Ghost Therefore sacrilegiously do the Pontificians arrogate to the Church of Rome or to the Pâ—pe alone this right of supreme judge XVIII The sense and meaning of each Scripture is but one yet in the Prophesies of the Old Testament it is composed of a history and mystery For example Hos. 11. ver 1. In these words When Israel was a child then I loved him and called my son out of Egypt I be sense is compounded for literally historically they are to be understood of the delivery of the Israelites out of Egypt but â—ypically and mystically of Christs calling out of Egypt Matth. 2. â—5 XIX The means to finde out the true sense of Scripture are Frequent prayers the knowledg of tongues the looking into the Fountains the consâ—deration of the scope argumentâ— the distincâ—ion of proper tâ—rms from figurative the logical analysis or nothing of the Causes the circumstances the passages going before and coming after the comparing of obscure places with cleerer of like with like and of disagreeing places with each other lastly the analogie of faith XX. As God is the proper and prime object so is he also the principal and suprem end of Divinity XXI Whereas then the cheif end and the cheif good are one and the same thing it is manifest that Christian Divinity only doth rightly teach us concerning the chief good XXII The subordinate end of Divinity in our salvation which consisteth in the union and fruition of God The parts of Divinity are two The first is of the knowledge of God the second of the worship of God The first containeth faith or the things to be believed the second works or the things to be performed THE FIRST BOOK OF THE KNOWLEDGE OF GOD. CHAP. I. Of the Essence of GOD. GOD is a Spirit existent eternally in himself One in Essence Three in Persons Father Sonne and Holy Ghost God is known in himself and in his works In himself he is known absolutely in his essence relatively in the Persons Gods essence is known by his Names and by his Properties The names of God are either taken from his essence as Iehova Iah