true Church The profession of the Word and so the preaching of it in some sense or other is simply necessary that wheresoever it is it maketh the Church in which it is a Church To them who demand where our Church and Faith was before Luther we answer it was in the same place then wherein now it is Our Church was in the present Romish Church obscurely indistinctly confusedly in it not as an entire visible Church distinct from it nor as any natural or integral member of it in it as good corn in a field of tares Luther did not erect a new Church but refine a corrupt Church nor preach a new Faith or Doctrine never preacht before but purge the old Faith once delivered to the Saints from all new inventions and errours Rome hath departed from the Churches of God we have not first and willingly separated from the Church of Rome it hath apostatized from the true Faith she did once professe The Question may fitly be retorted on themselves Where was your Church Where was your Trent Doctrine and Articles of the Roman Creed received de fide before Luther First In regard of true Doctrine What heresies doth she hold about the Scripture about the Church about Grace Free-will Justification Secondly In regard of Worship which is the Apostacy or falling away spoken of by Paul to Timothy an admitting of Angel-worship Thirdly In regard of Government or Discipline Her errours are now so fundamental that we are commanded to come out of her and not to partake of her sins and we depart no farther from her then she hath done from God Their Apostacy is incurable in that they hold 1. That their Church cannot erre as Laodicea 2. That there is no visible Judge to correct errours but the Pope Therefore the Reformed Churches in England Scotland France Germany did justly separate from the Church of Rome The Church of Rome casts off all Christians and Churches from all hope of salvation who subject not themselves to their way therefore they are most schismaticall Causa non secessio facit schismaticum The cause say the Canonists not the separation makes a schismatick They who have given just and lawful occasion to others to separate themselves from their corruptions are the schismaticks and not they that took the occasion He is well no schismatick though in schism that is willing to joyn in communion with the true Church when it appears to be so to him as he is no Heretick though he holds heretical opinions who holds them not obstinately that is I suppose with desire to be informed if he be in the wrong My Lord Falklands Discourse of Infallibility For the Papists several Marks of a Church our Writers that oppose Bellarmine do answer him so fully and Dr Hampton so solidly in a Sermon of his on 1 Iohn 2. 19. treateth of this Argument that I shall say nothing of it See Dr Taylor on Rev. 12. p. 99. to 110. Those notes of Succession Continuance Visibility Unity are not proper agreeing only and alwayes to the Church therefore they are not certain and infallible Bellarmin de notis Ecclesiae cap. 3. maketh them in themselves to be but probable It is a Question An Ecclesia visibilis possit errare Whether the visible Church may erre The Papists deny it and urge Matth. 18. 17. Matth. 16. 18. 1 Tiâ— 3. 15. See the Rhemists on that place The Invisible Church which consists only of the elect and true beleevers cannot erre damnably Matth. 16. 16. The Visible Church whether virtual the Pope or Representative a general Councel may erre damnably See Revel 2. and 3. chap. If particular men may erre then also the Church which consists of such but the first is true 1 Cor. 13. 9. Psal. 25. 7. Heb. 5. â— Rom. 3. 4. Secondly This is the difference between the Militant and Triumphant Church that this is freed from sinne and errour but that is not for it prayeth continually Forgive us our trespasses The Church of Rome is incurable 1. Because she holds she cannot erre 2. If she should onely her self and the Pope must reform her CHAP. II. Of Pastours 1. THeir Names In the Old and New Testament he is called a man of God he is called in the Old Testament also A Servant of the Lord a Seer a Prophet a Priest a Watchman and a Shepherd In the New Testament they are called Prophets Ministers of God Pastors Teachers Elders Gods Stewards Titus 1. 7. Gods Embassadours Rev. 1. 13. Angels Revel 1. 2 3. Apostles Evangelists that men might regard them and they be put in minde of their duty He was to be of some years before he entred into that Function Our Saviour was thirty years before he entred into the Ministery Luk. 3. 23. See Numb 4. 3. Basil and Gregory saith Russinus Hist. l. 2. c. 9. spent thirteen years in searching forth the hidden sense of Scripture barely before they would make shew of their Profession There is an Office of the Ministery instituted by Christ in the Churches of the New Testament First The Lord hath expresly instituted such an Office 1 Cor. 12. 28. Ephes. 4. 11. This was one of his royal gifts in the day of his inauguration The Socinians say Cum adhuc nova inaudita esset Evangelii Doctrina c. The Apostles had a Call when the Gospel was newly published there needs not a Ministery now that the Gospel is generally taught and it is promised we shall be all taught of God if we should look for a Ministery where shall we finde it our Ministers were ordained by Bishops they by the Pope therefore their Calling is Antichristian That there is such an Institution of Christ and this to continue till the worlds end may be thus proved First There are some to whom the word of Reconciliation is committed and not to others 1 Cor. 5. 18. Ram. 10. 15. there is a peculiar Mission men cannot preach as the Embassadours of Christ unlesse sent Ioh. 20. 21. Gal. 1. 1. Secondly Because a special Authority is committed to such by vertue of their Office they have the keys of the Kingdom of Heaven Isa. 22. 22. Matth. 16. 19. There is a double power 1. Supream which belongs to Christ only Revel 3. 7. 2. Subordinate and delegated Ministers are the Embassadours of Christ and so are to be received as Christ himself We besâ—ech you in Christs stead and He that despiseth you despiseth me Thirdly There is a special trial that in order to such an imploiment they are to undergo 1 Tim. 3. 10. there is a trial required to the exercise of the meanest Office the Deacon Fourthly The Lord hath appointed them a reward for the performance of such in Office He hath ordained that those which preach the Gospel should live of the Gospel See Act. 6. 24. 1 Tim. 4. 15. Fifthly They are to give a special account for the souls of all
in him and cry to him to be saved from the guilt power punishment of their sins shall be saved for therefore hath he ascended and is glorified that he might become a perfect Saviour to his Church If he had not entred into Glory by sufferings we should have had no benefit by his Glorification but because he did in this manner conveigh himself to Glory therefore is he become a Captain of our Salvation as the Author to the Hebrews speaketh Let us runne to him in all our fears doubts temptations weaknesses for doth not the Scripture tell that he hath received gifts for men even gifts to bestow upon men not to keep to himself alone but with a liberal hand to distribute unto men yea even to the rebellious that God might dwell among them Cleave to Christ rest on him stay upon him he should lose the glory of his glory the subordinate use of his glory if he did not save them from whom he did both so suffer and so enter into his glory Again Let all the Saints learn to adore admire honour love serve obey this glorious person this surpassing excellent person the Mediator God and Man even the man whom God hath so exalted let us see him by Faith as they by sight see him in Heaven that we may honour praise magnifie and exalt him as they do and obey him submit our selves to him in our measure as they Faith Faith must be our guide we see not Christ with this mortal eye we must see him by the eye of Faith I mean by a lively and full apprehension and perswasion of this his glorious being which the Scripture doth set forth before our eyes and if we unfeignedly and undoubtedly beleeve that he is such a one the great glory whereunto he is entred will make us to glorifie him highly to esteem of him devoutly to worship to bow the knees of our soul alwayes and of our body on fit seasons to him and to count it out happinesse to be subject unto a person so highly advanced by God This is the whole work of those immortal and blessed Spirits which are nigh unto him because their knowledge is more full and perfect too but the more we inform our selves of the excellency of Christ the more shall our souls stoop to him and the more shall we esteem it not our duty alone but our felicity to be at his command God is ascended our Lord Jesus is ascended with the joyful voice of all Saints and Angels which with a divine and heavenly musick entertain him there they sing All honour be unto the Lamb let our souls sing for ever let us cast our selves down before him let us exalt his great and glorious Name let our hearts tongues and lives confesse to him that he is the Lord of glory to whom all glory is to be given that by glorifying him we may glorifie the Father that sent him for He that honours not the Son doth not neither honour the Father Christ glorified hath not laid down any of his Offices First Because certain acts of Office are to be performed in Heaven Iohn 14. 2. Secondly Christ hath not yet given up his Kingdome to his Father 1 Cor. 15. 24. Thirdly It appears by enumeration of the several acts that Christ performs as Mediator in Heaven in reference to each of his Offices I. To his Prophetical so 1. He gives gifts to men furnisheth them with abilities for the Churches service Ephes. 4. 11 12. 2. He sends them forth and will uphold them Rev. 1. 16. the Witnesses shall prophesie till they have finisht their Testimony 3. He takes the measure of the truths taught Ezek 40. 3. his businesse is to resine doctrines 4. He concurs with his Messengers in their Ministery 2 Cor. 5. 12. 31. 2. Isa. 57. 18. Heb. 12. 24 25. 5. When ungodly men prevail against any the Lord raiseth up others in their spirit and power II. To his Priestly Office so 1. As a publick person he represents your persons Heb. 9. 24. See Exod. 28. 12 29. by this means you are made accepted Ephes. 1. 6. 2. You have a memorial Psal. 112. 6. God is alwayes mindful of you 2. The High-Priest was to sprinkle the bloud before the Mercy-seat Levit. 16. 15. Christ offers there the price of his own bloud whereby you obtain Mercy and have it continued for the bloud was carried into the holy place to abide alwayes before the Lord. 3. He hath taken possession for you as your Priest this gives actual right as the price paid a meritorious right 4. He is careful to receive your services Levit. 1. 1 2. to sanctifie them Exod. 28. 3. Revel 8. 3 4. and to offer them to his Father the smoke of the incense comes up out of the Angels hand III. To his Kingly Office Mat. 28. 18. Eph. 1. 21 22. 1. In his present dispensations 1. In protecting his people from danger Isa. 4. 5. Mic. 5. 5. 2. In preserving his Truths and Ordinances Rev. 14. 1 2. 3. By confounding his enemies 2. In his preparations for the time to come 1. He prepares Grace for his people Col. 3. 3. 1 Ioh. 5. 11. 2. Prepares Prayers for them Luk. 21. 31 32. 3. Prepares Glory for them 1 Cor. 2. 9. Ioh. 14. 2. Gods people should exercise Faith on Christ as glorified and in Office in Heaven 1. An act of perswasion that he takes care of them still 2. Of reliance for thy self and the Church 1 Ioh. 2. 1. Psal. 55. 22. 3. Look upon none but Christ Prov. 3. 5. 4. Quiet thy soul in trouble Psal. 127. 2. 5. Triumph over dangers The End of the fifth Book THE SIXTH BOOK OF THE CHVRCH The SPOUSE of CHRIST And Antichrist The great Enemy of CHRIST HAving handled the Work of Redemption in the Nature and Person of it I should now speak of the Application of it by the holy Ghost But because many Divines do treat of the Church after Christ I shall follow that Method and likewise speak somewhat of that great Adversary of Christ before I come to the Doctrine of the Application of Christ. CHAP. I. Of the Church of CHRIST THe principal matter required of our parts in the Apostles Creed is to believe things concerning God and the Church God is the first object of our Faith we must know and believe in him so farre as he is revealed in his Nature Properties and Works Malè vivitur si de Deo non benè creditur August de civit Dei lib. 5. cap. 10. After Articles concerning the several Persons in the Trinity followeth this I believe the holy Catholike Church This was added to the former saith August Enchirid. cap. 56. upon special consideration For the right order of a confession did require that after the Trinity the Church should be mentioned as the house after the owner the Temple after God and the City after the builder And he cannot have God for his Father which
vers 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building Men should do all upon trial and solid conviction 1 Thess. 5. 21. 1 Ioh. 4. 1. The Papists would have the people take things upon trust they say those places concerne the Doctours of the Church not the people but compare the 20 and 21. vers in the Thessalonians and 1. vers with 6. in Iohn and we shall see the contrary This trial is profitable First Because truth then will have a greater force on the conscience Secondly This is the ground of constancie 2 Pet. 3. 17. Thirdly Hereby we shall be able to maintain the truth Matthew 11. 19. The Scriptures are fundamentum quo the fundamental writings which declare the salvation of Christians Iohn 5. 37. Christ fundamentum quod the fundamental means and cause which hath purchased and doth give it Iohn 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Isa. 28. The doctrinal foundation is the written Word of God which is not only the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is general there are some particulars First Some things are simply necessary It were a notable work for one to determine this how much knowledge were required of all Secondly Not absolutely necessary Some make the foundation too narrow some again too wide some say that if a man nean well and go on according to the light he hath though he know not Christ he shall be saved Others say that all are bound to know distinstly the Articles of the Creed Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved All the principles of Religion are plain and easie delivered clearly in 1. Scripture they are to be a rule to judge of other Doctrines 2. They are very few say some reduced to two heads by Iohn Baptist Mark 1. 15. and by Paul 2 Tim. 1. 13. 3. In all principles necessary to salvation there hath been agreement among all the Churches of Christ Ephes. 4. 5. though they may differ in superstructures Quod ubique quod semper quod ab omnibus creditur Catholicam est Vincent Lyrin These Fundamentals said a Reverend Divine now with God are twelve three concerning God three concerning Man three concerning the Redeemer three concerning the means of attaining good by this Redeemer Concerning God 1. There is one God which is an Infinite Perfect and Spirituall Essence 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Son begotten and the holy Ghost proceeding 3. This one God the Father Sonne and holy Ghost is the Maker Preserver and Governour of all things by his Wisdom Power Justice Providence Concerning man 1. That he was made by God of a visible body and an immortal and spiritual soul both so perfect and good in their kindes that he was perfectly able to have attained eternal life for himself which was provided as a reward of his obedience 2. That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden and so became a childe of wrath and heir of cursing an enemy to God and slave to the Devil utterly unable to escape eternal death which was provided as a recompence of his disobedience 3. That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1. That he is perfect God and perfect Man the second Person in the Trinity who took the Nature of man from the Virgin Mary and united it to himself in one personal Subsistence by an incomprehensible Union 2. That in mans Nature he did die and suffer in his Life and Death sufficient to satisfie Gods Justice which man had offended and to deserve for mankinde Remission of sins and Life everlasting and that in the same Nature he Rose again from the Dead and shall also Raise up all men to receive Judgement from him at the last Day according to their Deeds 3. That he is the only sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly Concerning the Means of applying the Redeemer they are three 1. That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery that with sorrow of heart they do bewail their sins and renouncing all merits of their own or any creature cast themselves upon the mercies of God and the only merits of Jesus Christ which to do is to repent and believe and in this hope live holily all the remainder of their life 2. That no man is able thus to see his sinnes by his own power renounce himself and rest upon Christ but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3. That for the working of this Faith and Repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Act. 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save sinners Ioh. 17. 3. Secondly There are practical places 1 Cor. 6. 9. Titus 3. 8. Let us 1. See our selves dead without Christ and wholly trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are only comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six Principles of the Apostle not only in your heads but hearts 1. That a man is dead in himself 2. That his remedy lies out of himself 3. Know the Doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life 6. Hold the Doctrine of Faith so that Christ may live in you and you be delivered up into that forme of Doctrine lay hold on
infallible ground there is none such of supernatural truth but the Scripture Because our Adversaries do contend for Traditions not written hotly and zealously against the total perfection of the Scripture that they might thrust upon us many points by their own confession not contained in Scripture and usurp to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And first to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greek word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is used onely in these places Matth. 15. 2 3 6. Mark 7. 3 5 8 9 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Mat. 15. 2 3 6. Mark 7. 3 5 8 9 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the Vulgar Latin doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word Pâ—ecepts but set in the margent the word Tradition Arias Montanus in his interlineal Translation doth render it Traditio Beza doth commonly express it by the word traditio In the English Geneva Bible we translate it by the word Instruction Tradition calling mens precepts Traditions the Apostles Doctrine Ordinances or Instructions not that we feared the word Tradition but because we would not have the simple deceived as though the unwritten verities of the Papists were thereby commended or as though we had some honourable conceit of them and what we did herein the signification of the word doth give us free liberty to do in our last English Translation we use the word Tradition as often as the Vulgar Latine or the Rhemists have done not that we were driven by fear or shame to alter what was done before but because we would cut off all occasion of carping at our Translation though never so unjust First We contend not about the name Tradition the word may lawfully be used if the sense affixed thereto be lawful 2. All Traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voice many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse only we say That they were not of the substance of Religion that they were not general concerning all Churches 4. We receive the number and names of the Authors of Books Divine and Canonical as delivered by tradition but the Divine Truth of those Books is in it self clear and evident unto us not depending on the Churches Authority The Books of Scripture have not their Authority quoad nos from the approbation of the Church but win credit of themselves and yield sufficient satisfaction to all men of their Divine Truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the Number Authors and Integrity of the parts of those Books we receive as delivered by Tradition 5. The continued practice of such things as are neither expresly contained in Scripture nor the example of such practice expresly there delivered though the Grounds Reasons and cause of the necessity of such practice be there contained and the benefit and good that followeth of it we receive upon Tradition though the thing it self we receive not for Tradition Of this sort is the Baptism of Infants which may be named a Tradition because it is not expresly delivered in Scripture that the Apostles did baptize â—nfants nor any expresse precept there found that they should so do yet is not this so received by bare and naked Tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonat both do confesse That the Baptism of Infants may be proved by the Scripture and therefore Maldonat concludes Nobis verò traditio non est Bellarmine as Whitaker shews contradicts himself for first he saith That the Baptism of Infants is an unwritten Tradition and after That the Catholicks can prove Baptism of Infants from the Scriptures To this head we may referre the observation of the Lords-day the precept whereof is not found in Scripture though the practice be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolical hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian Doctrine contained in the Creed commonly called The Apostles Creed a Tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion and distinct explication of those principal Articles gathered into an Epitome wherein are implied and whence are inferred all Conclusions Theological is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the Rule of Faith for this is the priviledge of holy Scripture The Creed it self was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voice or by writing 2. In special it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies Rites expresly contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. In good part for any Rite or Doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the external Government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part it noteth the vain idle and unwarrantable inventions of men whether Doctrine or Rites Mat. 15. 3. Mar. 7. 8 9. When the Fathers speak reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastical policy Du Moulin Reasons confirming the sufficiency of Scripture against Popish Traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any Doctrine was necessary to Salvation not revealed by the Prophets and Apostles 2.
controversie wherein the pronoun Hu can signifie nothing but He or It both which are all one in effect in this place Fourthly They should likewise be expert in all the liberal Arts especially in Grammer Logick Rhetorick general Philosophy and History All the Treasures of wisdom and knowledge are hid in the Scriptures the Treasures of natural Phylosophy in Genesis of Moral Phylosophy in Exodus Deuteronomy and Ecclesiastes of the Politicks in the Judicials of Moses and the Proverbs of Solomon of Poetry in the Psalms of History in the Books of Chronicles Iudges and Kings the Mathematicks in the dimensions of the Ark of the Temple of the Metaphysicks in the Books of the Prophets and Apocalyps Fifthly They must consider 1. The several words 2. The phrases In the several words they must consider 1. Whether the word be taken properly or tropically and that they may the better understand the words an inspection 1. Of Lexicons is needful some of which observed the order of the Alphabet but so as they distinguished between the roots and the Derivatives as Pagnine hath done for the Hebrew and Stephanus for the Greek The best Lexicons for understanding the Hebrew Text are Buxtorf Avenarius Forster Schindler Mercer on Pagnine and Marinus Brixianus his Arca Noae for the Greek are Stephanus Budeus Scapula my own two Critica I hope may be useful for understanding both Testaments 2. Of Concordances some much extoll Buxtorf for the Hebrew Kirchers is a very useful one both for the Hebrew and the Septuagint Stephanus for the Greek is the best Cottons Concordance as it is now inlarged by Newman is esteemed the best for the English See Dr. Featlies and Dr. Gouges Prefaces to it commending it and shewing the use of Concordances in general They must 1. Consider the Text exactly in it self the Grammer of it must be sifted the nature of every word by it self and the alteration it admits in diversity of construction 2. The Rhetorick whether any word leaving the proper signification receiveth a borrowed 3. Above all the Logick as to know what he proveth and by what 2. Compare paralel places and obscure with plainer To interpret that place This is my body make use of that other The Bread which we break is the communion of the body of Christ because both places are not onely concerning the Eucharist but also one and the same kinde Illyricus calls the conference of places Ingens remedium saelicissimam expositionem sanctae scripturae Paul is much in this compare Heb. 3. 7 11 15 17. with Chap. 4. 4 5 9. ye shall see he makes out the sense of Psal 95. 7. by comparing it with other Scriptures 3. Make use of Paraphrases and Versions among which the Chaldee and the Septuagint for the Old Testament the Syriack and the Arabick for the New excel 4. For the knowledge of the phrase they must proceed the same way and to understand the better both the words and phrases they must diligently consider of the scope and circumstances of the place as the coherence of that which went before with that which follows after and of the matter whereof it doth intreat 5. All Expositions ought to agree with the Analogie of faith Rom. 12. 6. Analogy is either of faith comprehended in the Doctrine of the Creed L P. Command Sac. and gathered out of evident places of Scripture or of the Text by the coherence of Antecedentia Consequentia by the propriety of the phrase 6. The Jewish Expositors the ancient Fathers and other Interpreters ancient and modern Popish and Protestant are useful for the right understanding of the Scripture if they be read with judgement Not many but a few and those the best Commentaries are to be consulted with of the Hebrew Interpreters and Rabbins two were most learned R. David Kimki and Rabbi Aben Ezra saith Dr. Rainolds The pure Masters of the Hebrews saith Mayerus in Philologia Sacra are specially Maymonides Rabbi David Kimchi wise Aben Ezra Rabbi Solomon Iarchi although the last two much favor Talmudical dreams The Cabalists and many of the Rabbines are very fabulous and men in a burning fever cannot dream of things more ridiculous then some of the Rabbines have seriously written and taught saith Muis against Morinus Vide Spanhâ—m Dub. Evangel parte tertia Dub. 21. Dub. 129 Glass Philol. Sac. l. 2. partem primam Tract 1. Thalmud liber fabulosissimus Chamier Abarbanel hath done well on the greatest part of the Old Testament Scriptor famâ—sissimus saith Buxtorf of him in Dâ—â—alogo Iudaeorum doctissimus L'Empereur on Dan. Authorest perquà m solidi ingenii Doctrinae Muis Assert 3. veritat Heb. Yet he was unknown it seems to Mercer for he doth not mention him The most curious that ever handled the Tongue though not the soundest saith Broughton The Jews say of Rabbi Moses Ben-Maymon that From Moses to Moses there arose not such a Moses He was the first of the Rabbines that ceased to dote Maimonides antiquus celeberrimus inter Iudaeos Scriptor Capellus de Literis Ebr. Mr. Gregory stiles him the very learned Maimon The Church of God is much beholding to the Hebrew Rabbines * being great helps unto us for understanding holy Scripture in many places as well of the New Testament as the Old Vide Capel Critic Defens p. 59. There are divers places both in the Old and New Testament which cannot be well understood unless we borrow Candle-light from the Hebrew Doctors as Exod 6. 3. Ruth 4. 7. Isa. 1 29. 12. 13. Ier. 16. 7. Ezek. 8. 14. and 9. 4. Matth. 5. 22. and 21. 9. and 23. 7 8. and 26. 23. Mark 7. 11. Rom. 5. 7. Iohn 7. 37. and 3. 20. 1 Tim. 3. 8. Rev. 4. Cálverts Annotat. on the demonstrat of the true Messias 2. The Fathers Doctores scil probati antiquae ecclesiae qui scriptis Fidem suis illustrarunt as Voâ—tus speaks not one of them but hath his error because God would have them known to be but men Of the right use of the fathers see Daille's excellent 〈◊〉 They are called Fathers in respect of their age they preceding our times many hundreds of years and in respect of their Doctrine which they diligently inculcated to those that then lived and endeavoured to propagate many of their worthy labours being transmitted to posterity Rivet de Patrum Authoritate cap. 1. There was an eminency of Office and Dignity in them because they were Pastors and Teachers in the Church Of Time because they were neerer to the Apostles Of Science because they were more learned then many of those that succeeded and of Conscience because they were of an unblameable life lesse subject to ambition covetousnesse envy and other evil affections with which the succeeding generations were too much tainted Those Fathers of the first six hundred years we reverence more and rather admit then those of the thousand years following because they were freer
Pope approves The Practice of the Church is that which the Pope observes the Interpretation of the Fathers is that which the Pope follows the Determination of Councels what the Pope confirms so that the Pope must interpret all Scripture But divers Reasons may be alledged to shew that the true Interpretation of Scripture is not to be sought for from the Popes of Rome 1. Because the Popes of Rome have frequently and grosly erred in interpreting of Scripture as in Rom. 8. 8. Those that are in the flesh cannot please God that is Those that are married said Siricius the Pope Innocent so expounded those words Iohn 6. Unlesse you eat the flesh of the Son of man and drink his bloud you shall have no life in you that he thence concluded That there is no salvation without receiving the Eucharist and that it is to be given to Infants Pope Boniface interpreted Luke 22. 38. of the Temporall and Spirituall Sword delivered to the Pope 2. Because the Popes of Rome doe differ among themselves in interpreting of Scripture as Matth. 16. 18. Some Popes say rightly that by the Rock Christ or the Confession of Faith given by Peter concerning Christ is meant others interpret it of the person of Peter the Apostle others expound it to be the Romane Seat or Chair 3. Because many of the Popes of Rome have not only erred but been grosse and wicked Hereticks Liberius the Pope about the year 350 was an Arian and subscribed to the unjust condemnation of Athanasius and afterward as an obstinate Heretick was deposed Honorius the first was a Monothâ—lite he held that Christ had but one will and so but one nature and for this Heresie was condemned in three General Councels Some Popes were Atheists as Leo the tenth who called the Gospel Fabulam de Christâ— One cals the Pope that great Heteroclite in religion another saith The Pope is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians That the general consent of Fathers is no good Rule for interpreting Scriptures See Iaâ—â—â—us Laurentius his singular Tractate entituled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. Proposit. 9. In his Auctarium he proves that the Protestants do more esteem the Fathers then the Papists and Jesuites For Councels Gregory the Pope equalizeth the four first General Councels to the four Gospels not in respect of Authority but in respect of the verity of the Articles defined in them He saith not They could as little erre but they did as little erre in their decisions or to speak more properly That their Doctrine was as true as Gospel because the Determinations in those first General Councels against Hereticks are evidently deduced out of holy Scriptures Dr Featley's Stricturae in Lyndomastigem concerning the 7 Sac. For if these four general Councels be of equal Authority with the four Gospels the Popes Authority as Papists say being above the Authority of the Councels it followeth That his Authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true Interpretation of Scripture is not to be sought from general Councels First Because even universal Councels have erred the Chalcedonian Councel one of the four so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universal visible Church Matth. 26. 65. Iohn 11. 47. See Act. 4. 18. Secondly General Councels have been opposite one to another that of Constance to the other of Basil whereof one setteth down that Councels could erre and so also the Pope and that a Councel was above the Pope the other affirmeth the quite contrary Thirdly There were no general Councels after the Apostles for three hundred years till the first Councel of Nice when yet the Church had the true sense of the Scriptures Fourthly The general Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councel of Nice Fifthly Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say That the Scripture ought to be expounded by the Rule of Faith and therefore not by Scripture only But the Rule of Faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their Interpretation it not by man but of the Spirit like wise Let Councels Fathers Churches give their sense of the Scripture its private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it s not private because its Divine the sense of the holy Ghost and private in 2 Pet. 1. 20. is not opposed to publick but to Divine and the words are to be read No Scripture is of a mans own Interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The Order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense three Rules are of principal use and necessity to be observed 1. The literal and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing disagreement the holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will alwayes fit the purpose for Gods word must always bring perfect truth it cannot fight against it self 3. Such figurative Sense Limitation Restriction or Distinction must be sought out as the Word of God affordeth either in the present place or some other and chiefly those that seem to differ with the present Text being duly compared together The End of the first Book THE SECOND BOOK OF GOD. CHAP. I. That there is a God HAving handled the Scripture which is principium cognoscendi in Divinity I now proceed to Treat of God who is principium essendi or thus The Scripture is the rule of Divinity God and his works are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honor him 2. It is the end of all Divine Revelation Iohn 5. 39. 3. To be ignorant of God is a great misery Being alienated from the life of God through the ignorance that is in them 2. Profitable Our welfare and happiness consists in the knowledge of God Ier. 9. 23. Iohn 17. 3. the knowledge of God
overcome it and he interprets it sinneth not as one who is of the devil his father all within him is not corrupted so that he makes sin his trade his custom and delight He cannot fall into the service of sin totally and finally Whether this seed of God be faith or the Word of God or the grace of Gods calling according to his purpose or the Spirit or any of these or all these it proveth our purpose that all is not fallen away then the man in whom it abideth cannot fall totally B. Carlton against Mountague Iohn 5. 24. Hath everlasting life it shall be as truly given him as if he had it already in possession St Austen hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every petition we pray for perseverance So then that prayer will uphold the doctrine of Perseverance as the articles of the Creed do generally that of Assurance Objections answered First If one degree of grace may fail why not another and so grace wholly decay Answ. Some say all the degrees of grace which a godly man obtains by trading with grace as a talent may be lost but the first stock which God gave him to trade withall called incorruptible seed the seed remaining cannot be lost He may be brought to the first stock that God gave him to trade withall Secondly We reade many examples in Scripture of forward disciples that seemed to be sanctified and fell Iudas an Apostle Dâ—mas and Alexander companions of Paul and Nicholas the Deacon Answ. These were only temporary beleevers not true converts Common graces may fail but not sanctifying Thirdly The Scripture speaks of those that denied the Lord that bought them 2 Pet. 2. 1. Answ. That text is the strongest for Apostacy he means bought in respect of externall profession and esteem Some say their services were bought not their persons Fourthly Others urge that place much Ezek 8. 21 24 25 26 27. This text saith Plaifere in his Apello Evangelium c. 16. by no evasion can be avoided if the comparison there between a righteous man and wicked be well observed for deny you any wise that a righteous man can turn away from his righteousnesse and dye and I will deny likewise that a wicked man can turn from his wickednesse and live and so we shall solvere Scripturas make void the holy Word of God if a supposition putteth nothing in the one it putteth nothing in the other if the wicked there whom the text speaks be truly and legally a wicked man then the righteous there is truly and evangelically a righteous man For legally righteous the Scripture knows but one If it be ever seen that a wicked man turns from his wickednesse and lives then it may as well be seen that a righteous man may turn from his righteousnesse and dye There are several Answers given to this Objection The Scripture here considers a man as of himself and what he is by his own power not what he is by a Covenant of grace which is only per accidens and ex hypothesi a meer extrinsecall and accidentall thing to a man Some say this place in Ezekiel is to be answered as Heb. 10. 38. If any man draw back my soul shall have no pleasure in him Such threatnings do not suppose that the regenerate and true beleevers shall ever fall away but are means to preserve them from it by filling their hearts with holy fear Luke 12. 4 5. Rom. 8. 13. Heb. 12. ult Gods promises do not make way to his threatnings but his threatnings make way to his promises God doth therefore threaten that he may not fulfill but doth therefore promise that he may fulfill Mr. Bridge on Rom. 4. 19. The scope of the place say some is to answer a most unjust calumny that the Jews in their Captivity cast upon God that he visited the iniquity of their fathers upon them thence they said the waies of God were not equal The Prophet clears the justice of God and tels them God punisheth no man for anothers sins of which he is not guilty God may inflict a temporall death on a righteous man and that in displeasure for falling from the degrees of his righteousnesse as on Moses and Iosiah Dr. Feately in his Pelagius redivivus gives three Answers to this place the last is That the Prophet speaketh here of actual righteousnesse which may be lost and is lost by the committing of any wilfull grievous sin against conscience not of habitual which cannot be lost Others say this place and that Ezek. 33. 11. only speak of the temporal destruction of Gods own people I delight not in your ruine as a tyrant that delights in cruelty or as an inexorable Judge Secondly These places only shew the possibility and acceptation of repentance not Gods inward purpose as a holy God he delights not in sin as a mercifull God he delights not in judgement Object 5. There are exhortations and threatnings that if you forsake God he will forsake you so David to Solomon and Take heed you lose not the things you have wrought watch stand fast Answ. The perseverance of Gods people is certain yet morall not physicall therefore exhortations admonitions and threatnings may well be used to stirre up Gods fear in them which is a means to make them hold out to the end Object 6. Those examples of David when he committed adultery and put Uriah to death and Peter when he so shamefully denied his Master are urged also to prove Apostacy Ans. But I may say of David and Peters faith and others that fell into enormous sins with Tertullian Caepit arescere sed non exaruit Mota fuit sed non amota concussa sed non excussa aut extincta The 51. Psalm and Christs prayer for Peter prove the same more fully See Dr. Prideaax his Ephesus Backsliding Mr. Robbinsons Essayes Observ. 6. The fals of eminent professors should make the people of God afraid Luke 17. 32. Rom. 11. 20. 1 Cor. 10. 11. Heb. 4. 1. 1 Cor. 7. 11. 2 Tim. 2. 18 19. God hath recorded the fals of his people 1. Ut ostendat infirmitatem nostram 2. Ut ostendat judicium suum Where there is a principle of grace a man will fear sin as the greatest evil Eccl. 9. 2. Pauls great fear was not to suffer but sin 2. The Saints finde by experience that there is the same corruption in themselves that in others Prov. 27. 19. Rom 3. 12 13 14. 3. Because they know themselves liable to the same temptations Neminem prorsus Dei gratia intentabilem facit Prosper 4. They are liable to the same desertions from God the Saints of God may fall into cursed opinions and very sinfull practises 2 Sam. 24. 1. 5. The greater the person is that fals and the more dreadfull the fall the greater ground of fear Neh. 13. 6. Matth. 7. 27. Rev. 9. 1 2. There are
constitution he can bear it without any disturbance and this hath a woe Woe to those that are strong to drink that have strong brains and bodies to carry their liquor away and never cry out with him Duos soles video 2. Actual either total and compleat when reason is fully intercepted and that is to be stark drunk to be a vivum cadaver as Chrysostome cals it well a breathing carkasse one cals them Ventri-dâ—mones belly-devils who like Dâ—genes could live in a barrel all their life time 2. Partial when a mans fancy is not wholly disturbed yet he is so farre tipled that both his fancy and judgement are darkned and the house runs round with him Means to avoid it 1. Shun the company of drunkards and all occasions 2. Cry to God to help you against this vice and consider the terrible threats against it 1 Cor. 6. 9. 3. Get thy sensual appetite mortified 4. Taste of Christs wine the sweetnesse of having Communion with him Ephes. 5. 18. CHAP. XVIII Of Envy Error Flattery Gluttony ENVY ENvy is a grief for the prosperity of others Est aegritudo suscepta propter alterius res secundas quae nihil noceant invidenti The first instances that we have of sinne are Adams pride and Cains envy Envy is the mother of strife they are often coupled Rom. 1. 29. 13. 13. 1 Cor. 3. 3. 2 Cor. 12. 20. Gal. 5. 20. Iam. 3. 14. Natural corruption doth most of all bewray it self by envy The Devil first envied us the favour of God and ever since we have envied one another The children of God are often surprized with it Numb 11. 29. Iohn 21. 20 21. It breaketh both Tables at once it beginneth in discontent with God and endeth in injury to man Macrobius l. 2. Sat. c. 2. saith acutely of Mutius a malevolous man being sadder then he was wont Aut Mutio nescio quid incommodi accessit aut nescio cui aliquid boni The Heathens when they saw an envious man sad they would demand whether harm had happened unto him or good unto his neighbour Aristotle cals it the Antagonist of the Fortunate Parum alicui est si ipse sit foelix nisi alter fuerit infoelix Livor semper lippus est saith Petrarch this humour is alwayes ill-sighted All blear-eyed men are offended and hurt with the light so envy is provoked at anothers good and honour The better the party envied is the better he behaveth himself the more bitter the envier doth grow against him and the more his hatred increaseth Saul had still a more violent spleen against David by how much he discovered more wisdom courage and the more the hearts of his servants were set upon him Who can stand before envy saith Salomon Prov. 27. 4. It is the rottennesse of the bones Pro. 14. 3. and so the justest of all vices because it bringeth with it its own vengeance Sed videt ingratos intabescitque videndo Successus hominum carpitque carpitur unà Suppliciumque suum est Ovid. Met. 11. Fab. 12. As the rust consumes iron so this vice the envious man Anacharsis cals it serram animae and Socrates Ulcus When Hercules had vanquished so many fierce monsters Comperit invidiam supremo fine domandam He grapled at last with envy as the worst Erasm. lib. 17. of his Epist. in an Epistle to Sir Thomas More saith of Conradus Goclenius Invidere quid sit ne per somnium quidem unquam intellexit tantus est ingenii candor The objectum quod of it is Good of any kinde true apparent honest profitable pleasant of minde body fortune fame vertue it self not excepted the objectum cui is generally any other man Superiour Inferiour Equal We envy a Superiour because we are not equalled to him an Inferiour least he should be equal to us an Equal because he is our equal Men of the same Trade or Profession envy each other Figulus figulo invidet Faber Fabro Death frees a man from it Extra omnem invidiae aleam Pascitur in vivis livor c. The chief cause of it is pride and inordinate love of a mans self the impulsive cause is manifold as if he be an enemy a corrival Hatred when one loaths and wisheth ill to another agrees with envy 1. In the subject alwayes he which envies another hates him but not on the contrary Secondly In the efficient cause which is pride and a blinde love of a mans self It differs from it First In the subject for hatred may be in one in whom envy is not Secondly In the objectum quod which in envy is only good but in hatred it may be evil Thirdly In the objectum cui which is larger in hatred then envy for we envy men only not God nor our selves but others but we may hate not only other men but our selves and other creatures yea God himself Error Error is to judge otherwise then the thing is taking truth for falshood or falshood for truth Usquequaque fidei venena non cessant spargere saith Augustine of his times In Gregory Nazianzens dayes there were six hundred errors in the Church Selat on 1 Cor. 11. 18 19. The Doctrine onely of the Trinity remains undefiled in Popery Obstinately to defend an error in things indifferent makes a man a Schismatick and in points necessary and fundamental an Heretick It is the greatest judgement in the world to be given over to error Revel 13. 8. Iudâ— v. 4. 2 Thes. 2. 11. All the primitive Fathers spend most of their zeal and painful writings against heresies and errors All the Primitive Churches to whom the Apostles wrote Epistles areexpresly warned either positively to stand fast in the truth to hold fast their profession or negatively to beware of and to avoid false teachers and not to be carried about with divers and strange Doctrines See Mr Gillesp. Misc. c. 11. 12. It is not difficult to enumerate those heresies which gave occasion for the introducing of every Article in the Creed Vide Sanfordum de Descensu Christi ad inferâ—s l. 4. p. 29 30. It was well concluded in the 39 Session of the Councel of Constance That every tenth year at the farthest there should be a general Councel held to reform such errors in the Church as probably in that time would arise Preservatives from error 1. Have a care to be established in the truths of God 2 Pet. 1. 12. specially the main truths of religion look to repentance faith daily examination Matth. 13. 45. Rom. 6. 17. Corrupt teachers beguile none but unstable souls 2. Get experimental knowledge Ephes. 3. 17. and mourn to see the truths of Christ corrupted Revel 11. 3. 3. Love not any sin 2 Tim. 2. 19. 4. Try the Spirits 1 Iohn 4. 1. Every man pretends to speak by the Spirit bring their Doctrine to the rule try to what end the Doctrine tends whether to exalt God and abase man Matth. 7.
Papa praesit aliis Episcopis Whether the Pope be above all other Bishops The Title of Universal Bishop of the Church which Bellarmine calleth notable and proper to the Bishop of Rome St Gregory sometime Bishop of Rome did renounce in himself and detest in all others calling it a title of novelty errour impiety blasphemy pronouncing any one that shall presume to challenge it to be the fore-runner of Antichrist B. Mort. Appeal l. 1. c. 2. Sect. 29. The Universal Bishop of the Church necessarily betokens an absolute monarchical Jurisdiction of some one over all other Bishops of the Church but Bishop of the Universal Church signifies the care and study any Bishop hath for the universal good of the Church as 2 Cor. 11. 28. so the King of Spain is styled The most Catholick King or King of the Catholick Church not Universal King and Soveraign over all other Kings in the Church There is another Question An Papa possit conferre Bullas Indulgentias Whether the Pope can confer Buls and Indulgences Their own learned Authours plainly confesse That there is not found any one expresse testimony for proof hereof either in Scriptures or in the writings of ancient Fathers 2. That there was no use of Indulgences in the primitive Church but that afterwards the fear of Purgatory hatched Indulgences 3. That the first who extended Indulgences unto Purgatory was Pope Boniface the 8th more then a thousand years after Christ. Luther began his opposition unto Rome in reprehending their Article of Indulgences He would have set down at the first if the matter of Indulgences had been granted but God led him on to declare against the whole Doctrine of Popery The Indulgences whereof we reade in the ancient Fathers were mitigations of some Censures of the Church before inflicted on the living for their amendment These now granted by the Pope are relaxations from satisfactory pains in Purgatory flames after this life It is a Question An Papa possit leges condere quae obligent Conscientias Whether the Pope can make Laws to binde the Conscience Conscience is said to be bound when it is charged by him who hath Power and Authority over it to perform its duty to bear witnesse to all our actions unto God and according to the quality of them to accuse or excuse us Rom. 2. 15. God is the only binder of conscience Iam. 4. 12. he is greater then the Conscience Rom. 13. 5. affirms only that Conscience is bound but determines not that mans Laws binde it Bellarmine saith Mens Laws binde Non minus quam Lex divina We deny not rem but only differ from them in modo they binde not immediately but mediately not primarily but secondarily not in them and of their own power but in the force and vertue of divine Law They say If the Pope determine vice to be vertue they are bound to believe it yea Tolet saith a man should merit of God in so believing There be these Questions An Papa sit supra Reges Whether the Pope be above Kings An possit Reges excommunicare Whether he can excommunicate Kings He hath soveraign Dominion say they over all Princes in temporal cases indirectly But Espencaetis ad Titum cap. 3. pag. 513. confesseth from that Scripture Rom. 13. 1. that Chrysostome Theodoret Theophylact and all the Greek Doctours and in the Latine Church Gregory and Bernard do from thence teach that every Apostle and Prophet and Priest was commanded to acknowledge a subjection unto Emperours The Pope Hadrian the 4th was not only angry with Frederick the Emperour but for a while denied him the Imperial Crown because he held his right stirrop when he should have held his left which errour he excused because he was unaccustomed to such services Bellarmine saith the Pope hath power in temporal things indirectly only but his book should have been burned for it Object Christ had a natural Dominion over all Kingdoms Therefore the Pope his Vicar hath also Answ. Tertullian cals the holy Ghost the Vicar of Christ upon earth See Iohn 14. There is another Question An Papae solius sit statuere de controversiis fidei Whether it belongs to the Pope alone to determine controversies of faith We deny not but a Judge and a Law might well stand together but we deny that there is any such Judge of Gods appointment Had he intended any such Judge he would have named him lest otherwise as now it is our Judge of controversies should be our greatest controversie Chillingworth part 1. cap. 2. Sect. 10. pag. 57. It is a Question An Papa possit remittere peccata Whether the Pope can pardon sins Trecelius affirmed That if a man had lien with our Lady the mother of Christ and had gotten her with childe yet the Popes pardon was able to set him free The Pharisee said true though he misapplied it Luk. 5. 21. Who can forgive sins but God alone There is another Question An Papa possit errare Whether the Pope may erre The Pope say they as a private person or Doctour may erre but not as the Vicar of Christ and the Successour of Peter in the Chair yea judging from the Chair he may erre in questions of fact but not in questions of faith nay he may erre in discussing questions of faith in respect of the premisses not in respect of the conclusions E Cathedra docens hoc est ex tripode oracula fundens nullo modo errare potest Summus Pontifex saith Bellarmine de Rom. Pont. lib. 4. cap. 3 cum totam Ecclesiam docet in his quae ad fidem pertinent nullo casu errare potest See our Rhemists on Luk. 22. 31. The high-Priest of the Old Testament saith Bellarmine de Pontifice l. 4 c. 3. had on his Brest-plate Doctrine and Truth according to the vulgar version therefore the high-Priest of the New Testament the Pope when he teacheth the whole Church in these things which belong to faith cannot erre in any case How well that argumentation proceeds from the high-Priest of the Old Testament to the high-Priest of the New let the learned judge Nescio cur non possit dici quòd Gregorius Papa cum homo fuerit non Deus potuerit errare Durand l. 4. distinct Quaest. 4. Of the Iesuites and Monks Of the Jesuites The Pope in divers Buls cals them Beloved sons in which title they much glory The Jesuites above all other Regulars make to the Pope a vow of present and absolute obedience to do whatsoever he shall command them to go whithersoever he shall send them to Turks Infidels Hereticks without excuse denial or delay They are to the Pope what the Janizaries are to the Turk and uphold him chiefly Their Order was erected in the year 1540. Hospin de orig Iesuit l. 1 c. 1. They are the frogs spoken of in the Revelation that croke in Kings Chambers to provoke them to warre As in ancient time there was no
there is Divinity Rom. 1. 18 19. 20. 2. 14 15 * Omne bonum est sui diffusivum ergo maximè bonum est maximè sui diffusivum Ut se habet simile ad fimile ita se habet magis ad magis Locus topicus 2. What Divinity is Theology if thou look after the etymology of the word is a speech of God and he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things Peter du Moulin Theology is so named from its end God as other arts are called humanity because man is the end of them The whole doctrine of Religion is called Theology that is a Speech or doctrine concerning God to signifie that without the true knowledge of God there can be no true Religion or right understanding of any thing Befield on the Creed Lactantius de ira Dei 2. What Divinity is Tit. 1. 1. 1 Tim. 6. 3. Col. 1. 5. 2 Tim. 2. 18. Theologia est doctrina de Deo ac rebus divinis Divinity is the knowledge of God Theologia est scientia vel sapientia rerum divinarum divinitus revelata ad Dei gloriam rationalium Creaturarum salutem Walaeus in loc Commun De genere Theologiae est quaestio quod idem ab omnibus non assiguatur Nam illis arridet Scientia aliis Sapientia aliis Prudentia Litem hanc dirimere nostri non est instituti etsi verè scientem verè sapientem verè prudentem eum judicamus qui verus sincerus est Theologus Wendelinus Christ. Theol. lib. 1. cap. 1. 3. How Divinity is to be taught 1. Discenda est Theologia imprimis textualis 2. Systematica seu dogmatica 3. Elenctica problematica Voetius Bibl. Theol. l. 1. c. 6. 4. How Divinity is to be learned Job 28. 1 2. Mat. 7. 7. John 20. 21. Deut. 29. 29. Rom. 12. 3. 6. 7. 2 Tim. 2. 23. Mat. 11. 25 Prov. 2. 2. 8. 4 5. 8. 17. 33. 5. The opposites of Divinity 6. The excellency of Divinity a Paul cals it The excellency of the knowledge of Christ Phil. 3. 8 Psal. 40. 8. Christ is the principal subject of the whole Bible being the end of the Law and the substance of the Gospel M. Perkins Quicquid est in suo genere singulare eximium id Divinum b Agreeable to which is the French Proverb Ministre ne doit scavior que sa Bible a Minister must know nothing but his Bible * Psal. 12. 6. Mahomet would have had others believe that he learned the doctrine of his Alcoran from the holy Ghost because he caused a Pigeon to come to his Ear. Origen saith of the devils there is no greater torment to them then to see men addicted to the Scriptures Num. hom 27. in hoc eorum omnis flamma est in hoc â—runtur incendio In Theologia principium duplex Estendi Cognoscendi sive quo quid est aut cognoscitur illud con tituit scibile objectum hoc gignit scientiam perficit subjectum illud est Deus hoc Dei ipsius verbum videlicet ut in Sacra Scriptura expressum consignatum est Hoornbeeckii Antisocinianismus l. 1. c 1. controv 1. Sect. 1. Of the Scripture c The Scripture is called The word of God Ephes. 6. 1 Pet. 1. 15. The counsel of God Act. 20. 27 The oracles of God Rom. 3. 2. The Law of God Psal. 1. 2. The minde of God Prov. 1. 23. d It is called Word because by it Gods will is manifested and made known even as a man maketh known his minde and will by his words It is also said to be The word of God in regard 1. of the Author which is God himself 2 Tim. 3. 16. 2. Of the Matter which is Gods Will Ephes. 1. 9. 3. Of the End which is Gods glory Ephes. 3. 10. 4. Of the Efficacy which is Gods Power Rom. 1. 6. e So it is called the Bible or Book by an excellency 't is the only Book as f August de civit Dei lib. 15. c. 23. Ita usus obtinuit ut sacra ista scripta quibus tanquam tabulis perscripta est ac consignata Dei voluntas nomine Scripturae per autonomosiam intelligantur Beza in Joh. 20. 9. The Scriptures exceed all other writings in divers respects 1. Because all these writings were inspired by the holy Ghost so were no other writings 2. They contain a platform of the wisdom that is in God himself 3. Because they were penned by the greatest wisest holiest men the Prophets Apostles Evangelists 4. They are more perfect pure and immutable then any mans writings Mat. 5. 24. 2 Tim. 3. 17. 1 Pet. 1. 23 Mr Bifield on Pet. * The principal Author of all Scriptures is God the Father in his Son by the holy Ghost Hos. 8. 12. 2 Pet. 1. * Acts 7. 50. 1 Câ—â— 11. 23. The Father hath revealed the Sonne confirmed and the holy Ghost sealed them up in the hearts of the faithfull Exod. 4. 12. Deut. 18. 1â— 2 Cor. 13. 3. John 1. 56. Heb. 1. 1. Ezâ— 12. 25 28. Rom. 1. 2. Isa. 58. 14. Evangelium dicitur sermo Christi 3. Col. 16. Utroque respectu Authoris materiae Davenantius * Rainoldus in Apologia Thesium de Sacra Script Eccles * Tria concurrunt ut hoc dogma recipiam Scripturam esse verbum Dei. Esse quosdam libros Canonicos Divinos atque hos ipsissimos esse quos in manibus habemus Primum est Ecclesiae traditio quaeid affirmat ipsos libros mihi in manum tradit secundum est ipsorum librorum divina materia tertium est interna Spiritus efficacia Episc. Daven de Iudic. controvers cap 6. What the Divine Authority of the Scripture is * Formale ob 〈…〉 generaliter absolutè consideratum est divinâ— revelatio in tota sua amplitudine accepta seu divina authoritas cujuslibet doctrinae à Deo revelatae sive ea scripta sit sive non scripta At formale objectum fidei illius qua creduntur ea quae in Scriptura credenda proponuntur est ipsius Scripturae divina canonica authoritas Baronius adversus Turneballum The description of the Scripture Rom. 1. 28. 2 Pet. 3. 15 16. 2 Pet. 1. 20 21. * 2 Tim. 3. 16. Rom. 15. 5. Scriptura est verbum Dei ejusdem voluntate à Prophetis Evangelistis Apostolis in literas redactum doctrinam de essentia voluntate Dei perfectè ac perspicuè exponens ut ex eo homines crudiantur ad vitam aeternam Gerh. de Script Sac. â—oâ— 1. Scriptura est expressio quaedam sapientiae Dei afflata è Sancto Spiritu piis hominibus deinde monumentis literisque consignata Pet. Martyr loc commun l. 6. Scriptura est instrumentum divinum quo Doctrina salutaris à Deo per Prophetas Evangelistas tanquam Dei actuarios in libris Canonicis veteris novi Testamenti est tradita Synop
2. 19. * This acception of the word Catholick can hardly be proved out of ancient Writers Ecclesia Catholica vocatur 1. Respectu Ecclesiae Veteris Testamenti 2. Respectu particularium Ecclesiaruâ— 2. Respectu Catholicâ— Fidei Gerh. loc common This word Catholick is not found in all the Bible yet the sense being there it may be retained the word is the same both in Latine and Greek and signifies General It is used 1. Unproperly and so it signifies as much as Orthodox in which sense sometimes the Fathers use it this is the Catholick Faith 2. Properly so it signifies universal and so it is here taken Putant multi Catholicam dictam Ecclesiam ut distingueretur ab Iudaeorum Synagogis terrae Canaan limitibus circumscriptis Sed parum id verisimile fit cum Apostolorum aetate non in Palaestina modò sed etiam extra illam religione fuerint Iudaei quin plures quà m in Palaestina Eoque magis sit verâ—simile Catholicae nomen opponi coepisse ut Ecclesia quae toto orbe obtineret distingueretur à conventiculis haereticorum sâ—hâ—smaticorum quales Novationarum postea Donatistarum Vossius de tribus Symbolis The Church is called Holy in three respects 1. In respect of the Righteousnesse and Holinesse of Christ imputed which may be termed Sanctitas imputata 2. In respect of those degrees of sanctification wherewith it is endowed in this life which may be termed Sanctitas inchoata 3. In respect of the Rule and Law by which it is directed to serve God in Holinesse and Righteousnesse which therefore may be termed Sanctitas imperata Dr. Chaloners Credo Ecclesiam sanctam Catholicam part 2. sect 1. Ubicunque Dei verbum syncere praedicari atque audiri ubi Sacramonta ex Christi instituto administrari videmus illic aliquam esse Dei Ecclesiam nullo modo ambigendum est quando ejus promissio fallere non potest Mat. 18. 10. Calvin Instit. lib. 4. c. 1. Symbola Ecclesiae dignoscendae verbi praedicationem Sacramentorumque observationem posuimus Nam haec nusquam esse possunt quin fructificent Dei benedictione prosperentur Non dico ubicunque praedicatur verbum illic fructum mox exoriri sed nullibi recipt statam habere sedem nisi ut suam efficaciam proferat Id. ibid. Si solus essem in toto orbe terrarum qui retiâ—erem verbum solus essem Ecclesia rectè judicarem de reliquo toto mundo quod non esset Ecclesia Luth. Loc. Commun Class 1 cap. 37. de Ecclesia Luthers holy pains preaching and writing was not a Novation but a Renovation not a planting of a new Religion but a renewing and replanting of the ancient Religion not an Institution but a Restitution of the truth of God not an Introduction but Reduction of the true and holy Religion Dr Taylor on Rom. 1. 18. Rev. 2. 3. Epistola Pauli ad Romanos est epistola Pauli in Romanos Faius Vide Poly. Vir. hist. Aâ—g l. 6. Shew me that man who before the Councel of Trent held all the points of your Faith as they are now taught and received in your Church Dr Featleys Case for the Spectacles c. 4. See more there Bishop Iewel in a Sermon at Pauls Crosse made a publick challenge to all the Papists in the world to produce but one clear and evident Testimony out of Scripture or any Father or other famous Writers within six hundred years after Christ for any one of the many Articles which the Romanists at this day maintain against us and upon good proof of any such allegation he promised to reconcile himself to Rome Papists call themselves Catholicks but falsly being both heretical in Doctrin and Idolatrous in worship a Catholick is a right beleever all true beleevers in the world make but one Catholick Church Lyford Papists call themselves Roman Catholicks Catholick is universal Roman particular that is of the whole world this of one City So the Roman Catholick is as much as to â—ay Particular universal that is noâ— Catholick Catholick Downs Defence of former Answers against the Reply of N. N. See more there The Mahometists at this day assume the name of Saracens as your men do the name of Catholicks as if they came from Sarah the free woman Abrahams true and lawful wife when in truth they took their first beginning fram Agar the bond woman Dr Featleys Case for the Spectacles Chap. 6. Ecclesia Catholica universalis est tota est per orbem diffusa ac dissemâ—nata est Rom ana pars solum est particularis est Romae Pomaeriis circumscripta Extra Catholicam salus omnino nulla extra Romanam servati multi servanâ—â— Crakanth Defens Eccles. Anglic. Ut Donatistae nullam Ecclesiam praeter Africanam ita Papistae nullam agnoscant Ecclesiam Catholicam praeter Romanam quà m absurdè Catholicam Romanam quasi dicas universalem particulâ—rem vocitant Down Diatrib de Antichristo part 1. l. 3. c. 6. * See Rev. 18. 4. 2 Chro. 11. 14. Hos. 4. 15. 1 Cor. 10. 14. 2 Cor. 6. 17 1 Tim 6. 3. 1 John 5. 21. Vide Stresonem in Act. 14. 48. Conc. 162. pag. 528 529. If any man fall away from that Church which is not Christ his Spouse he cannot be charged justly with Apostasie Nullus pudor est ad meliora transire It is no shame to change for the better we left not Bethel the house of God until it became Bethaven the house of iniquity Dr. Hampton on 1 John 2. 19. See more there Vireâ—us â—oc suasit suadeo etiam ut ab illa Ecclesia non solum abstineamus quae haeresibus idololatria polluta est conventus habeamus ubi possumâ—s in quibus duo aut tres congregentur in nomine Christi si plures non possint Novam tum Ecclesiam non colligimus sed veteri nos adjungimus Rivet Grotianae Discus Dialysis Sect. 5. Certè praecipuum communionis vinculum missa est quam nos ut maximum sacrilegium abominamur Calv. Instit. l. 4. c. 2. Nos dicimus Ecclesiam bano aut illam posse errare ut Ecclesiam Corinthiorum Galatarum Ephesiorum reliquas hujusmodi nec errare modò verumetiam obrui tandem erroribus desicere quod ipsa experientia in multis demonstravit Dicimus autem veram Christi Ecclesiam Catholicam quae est electorum tantùm errare non posse si errores mortiseros insanabiles intelligamus at in levioribus rebus posse errare â—empe qua non simpliciter absolutè ad Ecclesiam necessariae quaeque fundamentum non evertunt Whitak controvers 2. de Ecclesia quaest 4. cap. 1. 1 Tim. 6. 12. 2 Tim. 3. 17. Gen. 20. 1 Sam. 9. 9. Ezek. 3. 1. Ezek. 34. 2. 1 Pet. 5. 1. Luk. 12. 24. 1 Cor. 4. 1. 1 Cor. 11. 10. Revel 1. 20. Quid magis Ecclesiae curandum quam ut idoneus praesit Episcopus At in Ambrosio obstare visum quod B.
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 hath declared himself to be most just yet most merciful Rom. 3. 24 25 26 Justice requires that there should be no freeing of a guilty person without satisfaction sinne deserved an infinite punishment that satisfaction could not be made by man himself mercy therefore provides a Saviour which God bestows on him vers 25. 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 Jesuite reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandments did much commend the equity of them See Sr Walter Rawleighs 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 brain 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 needful for example that a man must love God above all and his neighbour as himself that he must keep his thoughts 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 himself against the future life that he must not at all trust in himself nor in any man but only in God and that he must do all he doth in Gods strength that he can deserve nothing at Gods hand but must look 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 temporal but eternal These writings leade a man wholly out of himself and out of the whole world and 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 Author of any writing will surely have most respect of himself in that writing The Scriptures manifest Gods glory alone Ier. 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 eternal comfort and salvation to their souls 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 Luk. 1. 79. Christ Iohn 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 taken from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing There is a certain authoritative or God-like speaking unto the creature from place to place See the first Chapter of Isaiah and 53. and the eighth Chapter to the Romans The Prophets and Apostles propound divine truths nakedly and without affectation 1 Cor. 2. 1. Habent sacrae Scripturae sed non ostendunt eloquentiam August They expresse the things they handle with a comely gravity the form of speech is fitted both to the dignity of the speaker the nature of the thing revealed and mans capacity for whose sake it was written All other Writings use perswasive and flourishing speeches these command and condemn all other Gods all other Religions all other Writings and command these only 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 gain-saying and to seek 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 plain in no wise deceitful and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuouslâ— the chiefest mysteries of Faith and divine Revelation which are above humane capacity Whether we read David Isaiah or others whose stile is more sweet pleasant and â—hetorical or Amos Zachary and Ieremiah whose stile is more rude every where 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 Ier. 13. 18. 1 Sam. 12. ult and binde the heart to its good abearing Ierom could say As oft as I read Paul it seems to me that they are not words but thunders which I hear Iunius reading the first Chapter of Iohn was stricken with amazement by a kinde of Divine and stupendious Authority and so he was converted from Atheism as himself saith in his life Divinitatem argumenti authoritatem sentio Iohannes Isaac a Jew was converted by reading the 53. of Isaiah Our Saviour spakâ— As one having Authority not as the Scribes So this book speaks not as men it simply affirms all things without proof other Authoâ—s use many Arguments to confirm 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 proof whereas Galen Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason Nihil credendum quod ratione capi nequeat They hold That a man is not bound to believe any Article of Faith nor any Interpretation of
Scripture except it agree with his reason what is above reason cannot be comprehended by it Bernard in 192 of his Epistles speaks of one Petrus Abailardus which vented the Socinian Doctrine in his time Christianae fidei meritum vacuare nititur dum totum quod totum Deus est humana ratione arbitratur posse comprehendere Cum de Trinitate saith he loquitur sapit Arium cùm de â—ratia Pelagium cùm de persona Christi Nestorium He was a man of a fair carriage professing holinesse conversatioâ—es doctrina venenum But Abailar dus denies this in his Works lately published Tertullian called the Philosophers who followed reason Patriarcâ—as haerâ—tiâ—orum pessimum est illud principium recta ratio non potest statuere de â—ulâ—u divino There are these uses of reason 1. To prepare us that we should hearken to the Word 2. After we have believed it will help us to judge of things 3. To prevent fanatick opinions Mysteries of Religion are not repugnant to reason 4. That we may draw necessary consequences from truths revealed The Philosophers called the Christians by way of scorn Credentes Iulian derided the Christian belief because it had no other proof then Thus saith the Lord. There is an obedience of faith Rom. 1. 5. 6. Another Argument is taken from the experience of the truth of the Predictions and Prophecies thereof For seeing it is generally confessed that only the Divine Essence can certainly foresee 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 fore-told and do finde them fully and plainly accomplisht 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 principal and clearest which are most obvious and evident are 1. The Conversion of the Gentiles to the God of Israel by means of Christ. For that was fore-told exceeding often and plainly In him shall the Gentiles trust and he shall be a light to the Gentiles Iacob 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 Isaiah In him shall the Gentiles trust and Malachy My name shall be great to the ends of the earth See Isa. 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 imbracing the God of the Jews and the Scriptures of the Jews by means of Christ whom they see and acknowledge to be the Messias fore-told to the Jews Again it was fore-told that Christ should be a stone of offence to the Jews that they should reject him and so be rejected by God from being a people Do we not see that to be performed The accomplishment of these two main Prophecies so long before delivered to the world by the Pen-men of holy Writ shews manifestly that they were moved by the holy Ghost That Promise Gen. 3. 15. was made 3948 years before it was fulfilled as Scaliger computes it It was fore-told of Christ that they should cast lots about his Garments and that his bones should not be broken Look upon this in the inferiour causes the souldiers that brake the other mens bones and it seems to be a very hap and chance yet there was a special ordering of this in Gods providence The predictions of Satan were doubtfull and ambiguous but these are distinct and plain 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 above the reach of Angels most true and certain Satans end was confirmation in sin and Idolatry 7. The Commandments are 1. Most righteous and equal 2. Impartial they binde all men and all in men the affections thoughts and consciences and that perpetually The severest Law-givers never made Laws for the thoughts because they had no means to discover and controll them Cogitationis poenam nemo patitur We say commonly Thoughts are free therefore it is the Word of God which searcheth the heart Exod. 20. 17. True love to our selves is required and we are to love our neighbour as our selves The Laws of men do not binde the conscience at least primarily and immediately Conscientia immediatè Deo tantùm subjicitur He onely can command the conscience that knows it and can judge it Secondly The Threatnings are general 1. In respect of Persons 2. In respect of things Deut 28. 59 60. 3. The Promises are comprehensive blessings of all kinds Lov. 26. and strange Exod. 34. 24. of eternal life Mark 10. 29 30. 1 Pet. 1. 4. 8. Another reason may be taken from the Antiquity of the Scripture many wonder at the Pyramids of Aegypt being the most ancient structure in the world The Bible contains a continued History from age to age for the space of four thousand years 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 year 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 near so ancient as those in which the Scripture was written Homer was after Moses six hundred and odde years saith Peter du Moulin That which the Aegyptians brag of their Antiquity is fabulous by their account they were six thousand years before the Creation unlesse they account a moneth for a year and then it maketh nothing against this Argument History is an usefull and delightfull kinde of Instruction Among Histories none are comparable to the Histories of sacred Scripture and that in their Antiquity Rarity Variety Brevity Perspicuity Harmony and Verity Dr Gouge on Exodus 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 five hundred years after this time 9. The Power and Efficacy of the Scripture upon the souls of men sheweth it to be of God and the wonderfull alteration that it makes in a man for God when he doth entertain 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 that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining yea with wonderfull rejoycing Psal. 119. 92. The holy Ghost by means of this word works powerfully in changing and reforming a man 1. It overmasters the
thus to conclude and determine Rom. 8. The Spirit witnesseth with our Spirit Those that finde this in themselves should feed upon this eternal comfort it is absolute eternal immutable nothing shall oppose it who shall lay any thing to the Elect It is full of love and grace We may make our election sure by our calling Rom. 8. 29 30. and our effectual calling by two things 1. By a new light 2. A new life 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our misery by sin and our inability to help our selves Rom. 2. 23. 2. Of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 3. A new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 4. These three are put together faithful chosen and called 2. By new obedience 1. It is every mans duty to give diligence to make his election sure both for the glory of God and the comfort of his soul but in Gods way and according to his Ordinance first Calling then Election 2. When he hath used his utmost diligence if he cannot make it sure it is his misery not his sin 3. When the Spirit of God reveals to a man either the truth of his own graces or else Gods eternall love to him then a man is bound to beleeve it It is 1. A certain assurance 2. Secret Rev. 2. 17. 3. Exceeding sweet rejoyce in that your names are written in the Book of life 4. It is an imperfect assurance the assurance of faith not of sight it may be eclipsed CHAP. II. 2. The Execution of Gods Deeree GOD executes his Decree by Actions Creation and Providence Gods works are in time 1. Past Creation of all things 2. Present Government and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejacent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it self and all things in nature both substances and accidents in and with the substances and finished them in the space of six daies both to his own glory and the salvation of the Elect. Or It is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his Name Or thus Creation is a transient or external action of God whereby in the beginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personal actions they abide in himself 3. Of God The efficient cause of all things is God the Father Son and Holy Ghost Creation is the proper work of God alone so that he is God which created the world and he created the world who is God Ier. 10. 11. It is without controversie that the work of creation agrees to God the Father the same is expresly given to the Son Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. He brooded on the waters Gen. 1. 1 2. Aquinas parte prima Qu. 44. Artic. 1. hath this question Utrum sit necessarium omne ens esse creatum a Deo The Schoolmen much dispute whether God may not give a creating power to a creature and answer no creature can be so elevated as to concur to the execution of an almighty act In Scripture it is alwaies made the work of God Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8 9. Creation is an act of omnipotency The Apostles when they dealt with the Heathens urged the works of creation Acts 14. 10. 7. 26. Rom. 1. 19 20. 4. In the beginning by the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning notes not that there was time first and then God created the world for time is a creature and concreated but it denotes order that is at first 5. The world that is the Heaven and Earth and all things contained in them Act. 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautiful and comely frame of heaven and earth 6. By his meer command as appears Gen. 1. Let there be light let there be heavens which argues his omnipotency 7. Out of his own free will for God did not need the world and therefore he created it no sooner He was happy enough in himself without men or Angels Psal. 115. 5. Prov. 8. 30. 8. The final cause to the glory of his Name Rom. 2. 30. Three Attributes especially manifest themselves in this work of Creation Gods power wisdome goodnesse his power in that he made all things by a word and of nothing Isa. 40. 16. his wisdome is seen in the order and variety of his works Psal. 136. 5. and their exceeding wonderful and particular uses his goodnesse in that he would communicate being to the creatures Plutarch writeth that the old Philosophers the ancientest Divines amongst the Pagans were wont to describe pourtrayed out in stone wood and other matters the Images of their Gods with musical Instruments in their hands not that they would teach others or did beleeve it themselves that the Gods were Fidlers or Pipers or used to solace themselves with Lute or Viol but because they held nothing more fit or answering to the nature of God then to do all things in sweet harmony and proportion which the Wiseman calleth in number in measure and in weight Mountague against Seld. c. 1. The work of Creation say some is set out generally in a general proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 39 chapters of Iob and some Psalms almost whole as 104 136. this also is the first Article of our Creed that the world was created in time by God The Apostle Paul Acts 14. 15. 17. 24. 28 doth point out God to the Heathen by this work
above others The Doctrine of Creation is a mixt principle partly discovered by nature and chiefly in the word Consider it 1. Ex parte rei so the thing it self was known to the Heathens 2. Ex parte modi faith onely teacheth what it is the manner and circumstances of the Creation how and wherefore the world was made was wholly unknown to them because these things are not matters of sense but depend on the limitation of Gods will nor matters of reason but depend on the exuberancy of his power The same individual assent to the same truth may be both Cognitio Scientiae and Cognitio Fidei By Faith we know that the worlds were made and assent to it And by demonstrations it may be proved that the world was made and these also are sufficient to perswade assent Now we from both grounds jointly assent to this proposition that the world was made The which Assent in respect of the Ground propter evidentiam rei is an assent of Science or natural knowledge In regard of the other Ground propter anthoritatem dicentis is an assent of Faith or supernatural knowledge Mr. Wallis Truth tried ch 8. Secondly and probably the light of nature shining in these reasons 1. The original of Nations laid down by Moses Gen. 10. and elsewhere which could not be fained by him since some memory of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankinde lived without Arts and that in these last times they were all both invented and perfected 3. The newnesse of all Heathenish Histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy History it self is only of 4000 yeers or thereabout which neverthelesse is the greatest mouument of antiquity Now it would be a most unworthy reproach and contumely cast upon all those men who had lived so many infinite ages ago to say they were so ignorant that they could not or so slothful that they would not deliver in writing what was done in their times 4. The decay of mans body and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwaies in infinite ages it would by this time have been brought almost to nothing 5. The certain series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universal cause but first it is not unlesse it be One nor One except it be God 6. As a thing is so it works but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implieth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angles and souls of men are changeable by nature as appears by the fall of the Devil and mans fall 10. Either the world was eternal or had a beginning It could not be eternal 1. Because it is compounded of divers parts and those in nature contrary one to another which could not meet together in that order themselves therefore it was made by some-what and then either by it self which could not be for that which makes is before that which is made and the same thing cannot be before it self or else it was made by some creature which could not be because that is but a part of the whole and therefore meaner then it considered as whole and not able to make it 2. The world could not be eternal because it is limited in respect of place quantity power therefore it is not infinite in time That which is eternal is the first thing and consequently the best therefore God is only so having no parts nor being subject to corruption By these reasons it is evinced that the world is not eternal but was created by the chief work-man of all things in time But concerning the time of the yeer when the world was made whether in Summer Autumn or the Spring we will not raise any curious and unprofitable questions See Sarsans Chronologia vapulans page 123. Let it suffice to know that it was created by God in the beginning Gen. 1. 1. that is in the beginning of time or rather together with time then in time for the instant and moment of Creation was the beginning of all following but not the end of precedent time Hitherto concerning the efficient cause there followeth the matter of Creation Of the first and immediate Creation there was no matter at all the Divine power drew out nature it self not out of any Pre-existent matter but out of meer nothing Materiam noli quaerere nulla fuit Nothing but nothing had the Lord Almighty Whereof wherewith whereby to build this City Thus were created all incorporeal and immaterial Substances the Angels the reasonable soul and the highest Heaven as some say for those things which are void of matter cannot be framed out of matter 2. The mediate Creation is when a thing is brought forth of a praeexistent matter yet so rude and indisposed that it may be accounted for nothing so Adams body was created of the dust or slime of the Earth Gen. 2. 7. Beasts and birds out of the Earth Gen. 1. 19. which God did meerly of his good pleasure no necessity compelling him nor the matter he took any way helping him in working it was nothing privatively as they call it Divines observe four things in Gods Creation 1. His Command whereby he said Let there be light and there was light Gods words are things 2. His Approbation whereby all things are acknowledged as good God saâ— they were good They were so in respect of their own kinde and nature 2. In respect of the universe that is apt for the end for which they were made free from all defect and deformity God made all the creatures to be serviceable one to another especially to man 1 Tim. 4. 4. I cannot tell by what Logick we call a Toad a Bear or an Elephant ugly they being created in those outward shapes and figures which best expresse those actions of their inward forms And having past that general visitation of God who saw that all that he had made was good that is conformable to his will which abhors deformity and is the rule of order and beauty D. Browns