he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat in Biblia a great learned man of their own affirmeth That it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
when ye become men ye must put away these childish things Blow at the Root p. 82 83. The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord do prove the perfection of the Scripture Deut. 4. 5 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Ioshua 1. 7 8. Prov. 30. 5. wherefore the Apostle commands That no man presume above that which is written 1 Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this last place to prove the perfection of the Scripture 1. The Apostle teacheth That the Scriptures are able to make a man wise to salvation therefore there needeth no further counsel nor direction thereunto but out of the Scriptures 2. The Scriptures are able to make the man of God that is the Minister of the Word perfect and compleat unto every work of his Ministery whether it be by teaching true Doctrine or confuting false by exhorting and putting forward to that which is good or dehorting from that which is evil Paul would not have us think that all and every writing viz. of Plato Aristotle is divinely inspired for in ver 15. he not only useth the plural number calling them the holy writings thereby to note the word of God and not one sentence or Book but all the sentences and Books of the Scripture and also useth the Article which hath force of an universal note therefore the Greek words the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We do not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound Doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore much more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae complexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now follows the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speak D Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speak of the state of the Church saith he in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his Church 2. We grant that the Apostles living and preaching and the Canon of the New Testament being not yet sealed their Gospel delivered Viva Voce was no lesse a rule of Faith and Worship then the writings of Moses and the Prophets 3. We do not reject all the traditions of the Church for we embrace certain Historical and Ceremonial ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of Faith to speak properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be believed as necessary to be known to Salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of Faith 5. What is not in respect of the Matter an Article of Faith may be a Proposition to be believed with a Theological Faith if you look to the manner of revealing as that the Sun is a great light the Moon a lesse Gen. 1. 16. that Rachel was beautifull Leah blear-eyed The Papists do not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councel of Trent Sess. 4. decret 1. saith That the Truth and Discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirm that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Mark 75. Matth. 5. 21. for their errors and superstitions yea at length they affirmed that God gave to Moses in Mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentin Fathers Sâ—s 4. do command Traditions to be received with the same reverend affection and piety with which we imbrace the Scripture and because one Bishop in the Councel of Trent refused this he was excluded In the mean space they explain not what those Traditions are which must be so regarded none of them would ever give us a List and Catalogue of those Ordinances which are to be defended by the authority of unwritten Traditions not of the Word committed to writing onely they affirm in general whatsoever they teach or do which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it self is manifest That at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script contro Quaest. 6. c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say That it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may do well enough with Traditions though we had no Scripture but could not do well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either Scriptum or Nuncupativum set down in writing or uttered by word of mouth But a Nuncupative Testament or Will made by word of mouth without writing must be proved by solemn witnesses The solemn witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Any indifferent Reader will conceive that the Scriptures make most for them who stand most for their Authority and perfection as all the reformed Divines do not only affirming but also confirming that the Scripture is not only a most perfect but the onely infallible rule of faith Titus 1. 2. Rom. 3. 4. God cannot lie and Let God be true and every man a lier that is subject to errour and falshood Every Article of Divine Faith must have a certain and
a Candlestick doth a Candle Revel 2. 1. 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sense Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say That the Church may condere articulos fidei facere Canonicum quo ad nos and though they talk of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospel of Matthew is divine Scripture by an historical and acquired faith to know this by a divine and infused faith besides the Authority of the Church the matter character and contents of every Book and comparing of it with other Scriptures do serve as an inward cause to produce the said infused faith Object We are sent to the Church to determine all Controversies 1 Cor. 11. 16. Sol. Controversies are either Dogmaticall concerning Faith or Rituall concerning true Order The Proposition is about these not the first Secondly From this fundamental truth that the Scripture is immediately from God the Basis indeed of all Religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknown tongue nor in private by the common people without special leave and certain cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the Doctrine and Practice of the Church but the Doctrine and Practice of the Church must be the Interpreter and Judge of the meaning of the Scripture that is they must take the Scripture to mean none otherwise whatsoever it seem to say then what is agreeâ—ble to that which the Pope doth teach and practise There cannot be a surer sign of a bad cause then that it fears to be tried by the writings which it self cannot deny to be written by God for correction for reproof for instruction in righteousnesse Some Papists are more modest herein as Bellarmine lib. 2. de verb. Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosius The Papists object the obscurity of Scriptures as an argument to hinder Lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the Vulgar Translation and think they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that Give not holy things to dogs Cast not pearls before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents Glosse a Beast might not touch the Mount a Lay-man may not meddle with Scripture Lindan saith Nihil noxae inferretur in Ecclesiam salvo traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutheranum quam Catholicum Because we will have all proved by Scripture and make that the compleat Rule for what we believe or do in all Theological matters they call us Scripturarios Scripture-men and Atramentrarios Theologos and so to carry or read a Bible is matter of scoff we may stile them in Tertullians phrase Scripturarum Lucifugae and Traditionaries St Gregory who is blessed in their Church exhorteth a Lay-man to the serious study of the Scriptures that thereby he might learn the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4 epist. 40. ad Theodorum mediâ—um Proving further That obscurity of Scripture is so frothy an argument for perswading any devout Christian not to reade it that it should rather incite them to greater Diligence therein and therefore he elegantly compâ—res the Scripture to a River wherein saith he there are as well shallow Fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostom held it a thing necessary for all men daily to read the Scriptures Audito quaeso saeculares comparate vobis Biblia animae pharmaca St Ierom did exhort divers women thereto and commended them for exercising themselves therein he writes to Laeta and Gaudentia and shews them how they should bring up their daughters Scripturas sacras tenebat memoriter Hieron de Paula in Epitaphio He commends the Husbandmen about Bethlem for being so perfect in the Scripture That they had the Psalms of David by heart and sang them as they followed the Plow Arator stivam tenens cantat Davidicum melos Epist. ad Demetriad The Apostle would not have commended this in Timothy 2 Tim. 3. 15. That from his childehood he knew the holy Scriptures nor noted it to the praise of his Grandmother and Mother that they had trained him up so if he had not known that the holy Scriptures are so plain that even a childe may be able to understand them What may we judge of the other easier books when the holy Ghost would have the Revelation the obscurest book of all the Scripture to be read Revel 1 3 The people took occasion of erring and blaspheming from the humiliation of Christ many abuse Preaching and the Sacraments 2. By this reason the Latine Bibles should not be suffered to be read publickly because many understanding Latine from the reading of them may take occasion of erring There is a greater reason to be had of Gods elect which are edified by reading of the Scripture then of those who wrest them Peter by this reason stirred up the faithfull to reade the Scriptures with greater devotion 2 Pet. 3. 14 15 16 17. 3. This is common both to the Ecclesiastical Persons and Laity to take occasion of erring and blaspheming from the Scripture If we peruse the Histories of times past we shall finde that learned and Ecclesiastical men did oftner fall into Heresies and Blasphemies from misunderstanding and wresting the Scriptures then any of the common sort of people who were often also by the learned drawn into Heresie The Papists are not afraid the people should be corrupted by reading their legends and lying fables by their Images which doe naturally teach Idolatry The Papists further object That the Hebrews did not permit young men to read part of Genesis Canticles Ezekiel We must know that the reading of those Scriptures non ablatam hominibus sed dilatam fuisse was not taken away from them but delayed only They permitted all men before thirty to read all other Chapters of holy Scripture and after thirty these
Scripture were not inspired of God for as God is true so is his Word Ioh. 17. 17. sweetly agreeing with it self and every part with other these Books commend false things as true and approve things evil as right Iudith Chap. 9. v. 2. commends killing the Sichemites against Gen. 49. 6 7. 2 Maccab. 14 42. Razis is commended for killing himself the fact is not only related but commended also in these words nobly manfully and this commendation doth plainly shew that the Author thereof was not inspired of God When the Dâ—natists out of this Book urged that it was lawful for them to kill themselves as Razis did Augustine then was forced to acknowledge That the Authority of this Book was uncertain and questionable and proves it by the judgement of the Jewish Church Christ and the Christians Manifest Fables are told in some of them for true Histories as that of Toby Iudith Bel and the Dragon If any desire a particular confutation of the several Books of the Apocrypha I commend to his reading that learned Treatise of Dr Raynolds de libris Apocryphis who hath so exactly handled this subject that to write of it after him were to write Iliads after Homer or to draw a line after Apelles 5. The most ancient Fathers and Councels which lived the best and first five hundred years after Christ rejected the same Books which we doe Ierome on Matth. 23. saith concerning a Testimony cited out of the Apocrypha Hoc quoniam ex Scriptura nihil habet authoritatis eadem facilitate rejicitur qua profertur Because this hath no authority out of Scripture it may as easily be rejected as it is offered All that the Papists object for these Books in the general is That the third Councel at Carthage the Florentire Councel and that of Trent do approve the said Books to be Canonical as also Augustine and Innocentius To which it may be answered 1. That the Councel of Carthage was but a Provincial Councel and therefore it cannot binde the whole world Moreover in that Councel there are divers things which the Papists will not endure as in the 26 Canon there is a Decree that no Bishop shall be called chief or universal Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councel with which they will not binde themselves 2. The Latine Fathers judged these Books fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any Doctrine 3. These Books are not Proto-canonical truly and properly Canonical inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but Deutero-canonical or rather Ecclesiastical as they are styled In this sense Augustine and Innocentius are to be taken when they reckon these Books among the Canonicall 4. No Councel hath Authority to define what Books are Canonicall what not seeing Books truely Divine receive Authority from God himself and are to be esteemed of undoubted truth although all the world should bark against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Books The Councel of Trent was gathered and kept against all Civil and Ecclesiastical Right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the Body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councel matters were concluded and the sentence passed the adversary not being heard speak nor so much as present for the Protestants might not be admitted to hearing neither could they obtain to propound their opinion in the Councel much lesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against Divine and Humane Law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himself 3. In that Councel the Accuser and Judge were the same for the Pope did accuse the Protestants of Heresie he did convocate the Councel he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the Reformation of the Pope was the thing in question Lastly All Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the minde of the Legates or otherwise then they approved no man had any voice in the Councel but such as were sworn to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverb arose Spiritum Sanctum Roma per peram mitti Tridentum The holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his coming nor of the Apostolick and Primitive Church for more then three hundred years after as both Eusebius out of Origen and the Councel of Laodicea Can. 59. confirmed afterward by the sixth general Councel of Constantinople sheweth for the Greek Church and St Ierom for the Latine CHAP. VI. Of the Authentical Edition of the Scripture NOw we must enquire which is the Authentical Edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some form of words and in some language which may be understood Lawyers from whom the use of the word Authentick seemeth borrowed do call those instruments and writings Authentick which have a certain and just authority in themselves A Book or writing is Authentick either by Divine or humane institution those are by Divine Appointment and Institution authentical which have from God sufficient and absolute Authority to command and approve themselves worthy credit and faith in as much as God himself doth approve them by humane Institution such writings are held authentical which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves and for the truth in them There is a great diversity of Editions of holy Scripture all cannot be simply and perpetually Authentical in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentick whence the others are transcribed yea
freely to consent and resist every such motion The Romanists plead for the power of mans will but Protestants for the efficacy of Gods grace If the Question be moved Whether free-will may resist grace It is apparent naturally in the unregenerate it may resist according to that Acts 7. 51. But if the Question be moved of them that are called according to Gods purpose Whether they resist the grace of their calling then removing the humour of contention the truth will easily appear The Question is Whether nature in this case doth resist the omnipotent power of God Deo volenti salvum facere nullum resistit hominis arbitrium There is a twofold resistance of the will say the Schoolmen 1. Connata born with it there is possibility to sinne in the best creatures as creatures 2. Actualis The Spirit of God by an Almighty Power overcomes this Psal. 110. 3. The Arminians have revived the old Pelagian heresie they say they magnifie Gods free grace and it was free grace for God to give Christ to be a Saviour and to send the Gospel to a place but then ask them about Gratia discriminans why Simon Peter receives the Gospel rather then Simon Magus they say God determines no mans will but because Peter receives it and the other rejects it it ariseth wholly from his determining himself then Christ should do no more in his own and Fathers intention for a sav'd then a damned person No man hath power to receive Christ when he is offered unlesse it be given him from above Object Why then doth the Lord exhort us to receive him or complain of us and threaten damnation if we receive him not Answ. The Lord useth these reproofs and exhortations as a means to work upon them whom he purposeth to save 2. To shew that some work is to be done on our part though not by our own strength it must be done à nobis though not ex nobis So the Papists argue from Gods commands God would not command us to do good works if we had not power to do them When our Saviour saith Make the tree good and then the fruit will be good He doth not imply that it is in our power to do so but only sheweth what our duty and obligation is See Rom. 7. 15. Gal. 5. 17. God gave the Law for these ends 1. To shew man his duty the obligation that lies on him I may put my debter in minde of his debt though he be turned bankrupt 2. To shew him his disability 3. To shew him the misery he should be in if God would urge this debt on him to discharge it himself 4. To shew the riches of his grace in providing a means to satisfie his justice and also the exceeding love of Christ in fulfilling the Law for him Object The Arminians say How can the will be free when it is determined How can omnipotent grace and free-will stand together and some talk of a Libertas contrarietatis when one can will good or evil This is a great controversie as between the Jesuites and Dominicans so between us and the Arminians Answ. The freedom of the will doth not consist in this that it is free and indifferent to choose either good or evil For so God and the good Angels should not be free seeing they cannot will any thing but that which is good There is no true liberty but unto that which is good because it is a perfection to be able to sinne is an imperfection 2 Cor. 3. 11. Ubi non est Spiritus Domini non est libertas arbitrii August A power to stand or fall was not a part of Adams liberty his power to fall came from his mutability not liberty It is a Question An faciâ—nti totum quod in se est ex naturae viribus dentur insallibiliter auxilia ad salutem supernaturalia Whether God will give supernatural grace to him that useth well his natural abilities Let any man use the power that God gives him and he shall have more There is not such an infallibilis nâ—xus that God hath bound himself in the use of our natural abilities to adde supernatural graces Mr Fâ—nnâ—r on Ezâ—k 18. 31 32. A man in his natural condition can doe nothing but what is offensive to God No man ever yet by the right use of naturals obtained Evangelical grace that is a vain power which is never reduced into act It is a Question An naturae viribus possit aliqua vera tentatio superari Whether a man by strength of nature be able to conquer corruption or resist temptation Before Conversion we cannot resist sinne as sinne but exchange one sinne with another We cannot discern good from evil sinne is connatural to us Ier. 8. 6. No more are we able to resist temptation without grace All temptations are to draw us to the enjoyment of some temporal good or to the declining some temporal evil by leaving God Till a man be perswaded that God promiseth a greater good and threatneth a greater evil then the world can do he cannot resist such temptations we are saved by faith and stand by faith We had need all to pray Lord lead us not into temptation and keep back thy servant from presumptuous sins See Ephes. 6. 10. Some speak of reconciling Free-will with Gods Decree Grace and sin Others of the Concord of it and Gods Prescience and Providence Tully thought Prescience and Free-will could not stand together and therefore that he might assert the freedome of mans will he denied the Prescience of future things Atque ita dum vult facere liberos facit sacrilegos CHAP. IV. Of Saving Faith FAith in the New Testament is taken 1. For the Doctrine of faith Iude vers 3. Such are sound in the faith that are Orthodox This is the Catholick faith 2. For the habit or grace of faith whereby we receive Christ and accept him for our Saviour so it is often used in the Scripture Faith in its general nature is any assent unto some truth upon the authority of him that speaks it and the general nature of divine faith is to assent to the truth because God sayes it Our assent and perswasion of the truth in matters of Religion may be either humaâ—e meerly because of custome education and the authority of the Church or divine being enclined and moved thereunto because of divine authority Many Protestants have no more then a humane faith It is the Religion of their Fathers and of the place where they live In the grace of Faith there are three things 1. An act of the understanding an assent to the truths of Christ that he is such a one in respect of his Natures Offices Works as the Scripture reveales him 2. An act of the will consenting that Christ should do for me what the Lord sent him to do for poor sinners 3. A siducial assiance and dependance on him The Soc man by faith
Regeneration ibid. How the Scripture is to be read l. 1. p. 23 24 Reason Reason the uses of it in matters of Religion l. 9. p. 87 Rebaptizing condemned l. 8. p. 676 Rebellion against God and man l. 4. p. 373 374 Recovery What mans Recovery is l. 5. p. 389. to 392 Redeemer Redeemer Christ how l. 5. p. 408 409 Redemption what l. 5. p. 414 Religion Three characters of the true Religion l. 7. p. 5 Remora able to stay the greatest Ship under sail l. 3. p. 262 Repent How God is said to Repent and how not l. 2. p. 151 Repentance what in us l. 8. p. 649 650 Reproach Christ reproached for our sakes l. 5. p. 427 428 Reprobation Reprobation what it signifies and what it is l. 2. p. 222 The word taken three wayes and five evil consequences of it ibid. Resurrection Christ Rose from the dead and why l. 5. p. 438 to 441 Our Resurrection l. 10. p. 857 858 Revelation The manner of Gods Revealing his will threefold l. 1. p. 5 The Book of Revelation why so called l. 1. p. 52 It is canonical l. 1. p. 51 52 Difficult ibid. The best Interpreters of it l. 1. p. 53 Revenge l. 4. p. 374 375 376 Reverence Reverenco l. 7. p. 577 578 In worship l. 9. p 779 780 Righteousnesse Whether original Righteousnesse was natural to Adam l. 3. p. 291 The Properties of original Righteousnes l. 2. p. 292 Christs Righteousnesse is ours l. 7. p. 522 523 Marks to try whether we have it and means to get it ibid. Rivers Rivers Their original use and motion l. 3. p. 251 252 The River Nilus l. 3. p. 246. 252 Romans Romans an excellent Epistle l. 1. p. 47 Who best expound it ib. Rule The properties of a Rule l. 1 p. 82 83 The Scripture is the Rule of faith and life ibid. 84 Ruth Ruth by whom written l. 1. p. 32 The best Expositors of it ibid. S Sacraments SAcraments their name and nature l. 8. p. 655 656 The Church hath ever had Sacraments l. 8. p. 656 The use of Sacraments and their parts l. 8. p. 656 657 The necessity and efficacy of the Sacraments l. 8. p. 657 658 How the Sacraments of the Jewish Church and ours agree and how they differ l. 8. p. 659 660 The Sacraments of the New Testament only two l. 8. p. 660 Sacraments are to be dispensed only by a Minister l. 8. p. 661 The use of the Sacraments of the New Testament ibid. Sadduceâ— confuted l. 3. p. 279. 289 Samuel The Authors of the two books of Samuel and the best Expositors of them l. 1. p. 33 Sanctification Sanctification what l. 7. p. 530 53â— Its parts and properties l. 7. p. 532 Why all godly men must be pure and holy l. 7. p. 532 The excellency of Sanctification l. 7. p. 533 It is imperfect here and why l. 7. p. 533 534 Evidences of Sanctification and means to get it l. 7. p. 534 The Sanctification of the whole man soul and body l. 7. p. 540 541 Of the minde l. 7. p. 541 Of the will l. 7. p. 542 543 Of the conscience l. 7. p. 544 545 Of the memory l. 7. p. 546 Of the affections l. 7. p. 546 to 579 Of the sensitive appetite l. 7 p. 579 580 Of mans body and all the external actions l. 7. p. 580 to 584 Satisfaction Christ satisfied for us l. 5. p. 416 417 It was convenient Christ should satisfie for us l. 5. p. 417 418 The difference between merit and Satisfaction ibid. Saviour Christ is our Saviour and how l. 5. p. 405 406 Scandal l. 4. p. 376 Schism l. 4. p. 376 377 Schoolmen taxed l. 1. p. 25 Scientia media an errour l. 3 p. 120. m Scripture It is the rule of Divinity l. 1. p. 5 Three general characters to know any word to be the word of God ibid. God revealed himself divers wayes to the Fathers ibid. The divers Epithetes of the Scripture l. 1. p. 5 6 Why called the word of God l. 1. p. 5. m Why the Scripture ib. The Divine Authority of the Scriptures proved by many reasons l. 1. p 6. to 16 A description of the Scripture l. 1. p. 7 The Scripture is not repugnant to humane reason and policy l. 1. p. 17 It is for it self worthy to be believed and known to be of God by it self ib. It hath its Authority from it self not the Church l. 1. p. 17 18 It is to be read by the common people l. 1. p. 20 21 How it is to be read l. 1. p. 22 23 24 Many contemn and unreverently handle the Scripture l. 1. p. 25 26 27 The Canonical Books of Scripture l. 1. p. 28 Of the Old and New Testament l. 1. p. 30. to 54 What parts of Scripture have been questioned l. 1. p. 43 The Authentical Edition of Scripture l. 1. p. 58. to 61 Whether any books of the Scripture be lost l. 1. p. 72 73 Whether the Scriptures of the Old Testament had points from the beginning l. 1. p. 73 74 The end of the Scripture l. 1. p. 80 The Properties of the Scripture its Divine Authority truth it is the rule of faith and life necessity purity perfection perspicuity l. 1. p. 81 to 105 The interpretation of the Scripture 1. It s divers senses 2. To whom belongs the chief authority to expound Scripture 3. The means which must be used in the Interpâ—eâ—ation of it l. 1. p. 105. to 121 Sea Sea a great work of God the making of it l. 3. p. 249 252 253 Why called mâ—re ib. m. Divers Questions about it answered l. 3. p. 249 250 251 Sedition l. 4. p. 377 378 379 Self love l. 4. p. 379 Self-denial l. 7. p. 600 Self seeking l. 4. p. 379 380 Septuagint Septuagint The Greek Translation of the Old Testament l. 1. p. 62 Is not authentical l. 1. p. 75 76 Serpents Serpents a three-fold profit redounds to us from them l. 3. p. 267 268 Why Satan is called the old Serpent l. 4. p. 304 Servants Two kindes of them three things commend a Servant l. 9. p. 843 844 Severity l. 7. p. 588 589 Ship the materials of it wonderful l. 3. p. 254 255 Signs several sorts of them l. 8. p. 655 656 Simple God is most Simple l. 2. p. 138 139 Sincerity l. 7. p. 602 Singing of Psalms a duty and how to be performed l. 8. p. 609 610 Sinne. Sin what it is l. 4. p. 307 Divided into original and actual ibid. l. 4. p. 315 That there is original sin its names and what it is l. 4. p. 308 309 310 The subject of it l. 4. p. 310 It is not the substance of a man l. 4. p. 310 311 Many hereticks extenuate it ib. All equally guilty of original sinne l. 4. p. 312 313 How it is propagated l. 4 p. 313 314 We are all guilty of Adams sin l. 4. p. 306 307 What actual sin is l. 4 p.
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
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
Argument then the testimony of the Church which say they doth infallibly propound unto us what is to be believed what is not to be believed and Hermanus saith That the Scripture is no more worth then Aesops Fables without the testimony of the Church As in other Sciences there are alwaies some principles per se nota indemonstrabilia whence other things are proved so in Divinity all conclusions in point of belief and practice are proved by the Scripture The Scriptures prove themselves by their own natural light manifesting their divine original whence they are and their right meaning how they must be understood They are like light primum visibile which maketh all other things manifest and it self too by its own proper qualities 1. The Church rather depends on the Scripture which is an object not principle of Divinity the Church ought to be subject to Christ Ephes. 5. 24. the Scripture is the word of Christ Col. 3. 16. 2. All the words of the Scripture are words of truth Dan. 10. 21. some words of the Church are words of error Isa. 1. 21 24. 3. 8 9. 5. 13. But the authority of him that speaks alwaies truth is greater then of him who sometimes lies Ergo The Authority of the Scripture is greater then that of the Church Goodnesse it self cannot deceive wisdom it self cannot be deceived God is both Tit. 1. 2. The voice of the Scripture is the voice of God 2 Tim. 3. 16. but the voice of the Church is the voice of men Act. 14. 14. 15. 17. 17. 30. 3. Faith and a firm consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertain 4. In vain shall we dispute against the wicked concerning Religion and Divine truth if we shall say it comes from God because we affirm so 5. This is proved by Scriptures Iohn 5. 34 35. Christ in his Humiliation did not receive the testimony of Iohn much lesse will he receive the testimony of others now he is glorified Ioh. 5. 34 35 36. 1 Cor. 2. 4 5. 1 Ioh. 5. 9. 6. The Authority proving is greater more certain and more known then the conclusion proved by the same Authoritas probans is greater then probata The Papists to prove the Authority of the Church flie to the Scriptures For I demand Whence do we understand that the Church erres not in delivering the Canon of the Scripture they answer It is governed by the Holy Ghost and therefore cannot erre in it's decrees But how appears it that it is so governed alwaies They answer God hath promised it and then they alledge those places to prove it Obj. 1. The Church is ancienter then the Scripture because it was before Moses Ergo It hath greater Authority Ans. 1. The Prophets and Iohn Baptist were ancienter then Christ yet not of greater Authority 2. Consider the Word 1. Quoad formale externum as written and cloathed with words so the Church was before the Scripture 2. Quoad formale internum the matter and sense or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1 23. Ioh. 17. 20. Iam. 1 18. Semen semper sobole illa cujus est sâ—men antiquius esse necâ—sse est In the thing it self the being and substance of the Word was before the Church although in this circumstance and manner of being it was after Obj. 2. Non crederem Evangelio nisi me commoveret Ecclesiae Catholicae Authoritas saith Augustine Ans. These words saith Whitaker are so well known to the Papists that one can hardly exchange three words with them but they will produce them It is true indeed that we may at the first be much moved to receive and hearken to the Scriptures because the Church gives testimony of them as the woman of Samaria by her speeches of Christ was a means of moving the Samaritans to believe but when the men of Samaria had heard Christ himself speak They believed in him more for his own words then the womans Iohn 4. 39 41. In which sense those words of Augustine so frequently quoted by the Papists are to be interpreted Augustine spake this of himself being a Manichee when he was a Manichee he was first moved by the Authority of the Church to believe the Gospel His meaning is that he had uever believed the Gospel if the Authority of the Church had not been an introduction unto him not that his faith rested upon it as a final stay but that it caused him so farre to respect the Word of the Gospel to listen unto it and with a kinde of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the Ministery of the Church as an external means to move us to imbrace the Word of God but we deny the Authority of the Church to be the principal means When we call the Scriptures Canonical we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and Rule to us The Office of the Church in respect of the Scripture stands in four things 1. To distinguish Canonical Scripture from that which is not Canonical although the determination of the Church be not the only or chiefest cause why the Apocrypha are rejected 2. To be a faithful keeper of those Books which are inspired by God like a notary which keepeth publick writings 3. To publish declare and teach the truth as a Crier with a loud voice ought to pronounce the Kings Edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a general Councel nor the Church virtual which they imagine to be the Pope but the Church Essential the Congregation of all faithfull believers The house of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essential piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Laws in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to Posts in Market Towns The Apostle describing the Church likeneth it to one of these Pillars whose use was to shew what hung thereon It is a Pillar not because it holds up but holds forth the truth as
to the Romans was written at Corinth when Paul having spent three moneths in Greece sailed to Ierusalem that there he might gather the Collections of the Churches of Achaia Asia and Macedonia This is manifest from Rom. 15. 2 4. These are the Epistles which seem to be written by Paul out of imprisonment the other were written in his bonds Pauls bonds were two-fold former and later One only viz. the later to Timothy seems to be written in the later bonds of Paul a little before his Martyrdome the others were written in his former bonds Epistle to the Philippians This seems to be the first of them all which Paul wrote in his bonds When Paul was Captive at Rome the Philippians being carefull for him sent Epaphroditus thither who visited Paul in his bonds and ministred to him necessary helps for the preserving of his life as appears by the second Chapter and 25 verse of that Epistle and the fourth Chapter 10. and 18 verses Paul sent him back again to the Philippians and commends him to them Chap. 11. 28. That the Epistle was written in his bonds is manifest from the first Chap. v. 7 13 14. and from Rome not Ierusalem Chap. 4. 22. The Epistles to the Colossians Ephesians Philippians and Philemon were at the same time written from Rome and sent by the same viz Tychicus and Onesimus First That the Epistle to the Colossians was written by Paul in his bonds it is manifest from Chap. 4. v. 3. and 18. but it was sent by Tychicus and Onesimus Chap. 4 v. 7 8 9. That to Philemon was written at the same time with that to the Colossians since he salutes Philemon in their name in whose he saluted the Colossians viz. in the name of Epaphras Aristarchus Mark Luke Demas as is manifest by comparing the fourth Chapter of the Epistle to the Colossians v. 10 12 14. with the 22. and 24 of the Epistle to Philemon For this and other reasons Capellus supposeth they were both written at the same time That the Epistle to the Ephesians was written also at the same time it may be thus confirmed 1. Because it was written by Paul in his bonds viz. from Rome as is manifest Chap. 3. 1. and 4. 1. 2. It was sent by Tychicus Chap. 6. 21 22. by which also that to the Colossians was sent That these three Epistles were written also by Paul in his former not later bonds it is hence manifest because Phil. 1. 25. and 26. and 2. 24. also in the 22 verse of Philemon Paul sheweth that he had a most certain hope that he should be freed shortly The Epistle to the Hebrews was written by Paul from Rome toward the end of his former bonds He expresly mentions his bonds Ch. 10. 34. and sheweth that he hopes shortly to be set free Chap. 13. 19. The later Epistle to Timothy was the last of all Pauls Epistles written by him in his later bonds of which he writes Chap. 1. 8. and 2. 9. and from Rome Chap. 1. ver 17. a little before his Martyrdome which he seems to intimate Chap. 4. ver 6 7 8. Thus having by the help of Capellus something cleared the order of Pauls Epistles for the time of their writing I shall speak of them now according to the method wherein they are commonly disposed in our Bibles Romans That Epistle is first not in time of writing but in dignity because of the majesty of the things it handleth Justification and Predestination It is rightly called Clavis Theologiae or the Epitome of Christian Religion It consists of sixteen Chapters The best Expositors of it are Dr Sclater on the first three Chapters and Paraeus with Peter Martyr and Par on the whole Voetius saith Willetus est instar omnium First to the Corinthians How much Authority the Epistle to the Romans hath in establishing controversies of faith So much the first of the Corinths hath in establishing Ecclesiastical Discipline therefore Antiquity hath placed it next the other It consists likewise of sixteen Chapters The best Expositors of it are Paraeus Peter Martyr Morton Dr Sclater The second to the Corinthians consists of thirteen Chapters The best Expositors of it are Musculus and Dr Sclater Galatians St Ierom taketh the Argument of the Epistle to the Galatians to be the same with the Argument of the Epistle to the Romans wherein the Apostle proveth that by the works of the Law whether Ceremonial or Moral no flesh can be justified before God using the same words in both Rom. 3. 20 28. and Gal. 2. 16. It consists of six Chapters The best Expositors of it are Mr Perkins and Paraeus Ephesians Ephesus was a Mother-city in the lesser Asia famous for Idolatry and the Temple of Diana as the Acts of the Apostles testifie so given to all riot that it banished Hermodore because he was an honest sober man yet here God had his Church It consists of six Chapters The best Expositor of it is Zanchius Mr Baines hath done well on the first Chapter and Dr Gouge on some part of the two last Chapters Philippians The Apostle had planted a Church at Philippi which was the Metropolis of Macedonia Acts 16. 12. In this Epistle he commends their godly study It consists of four Chapters Zanchy and Dr Airie have done well on this Book Colossians Colosse was the chief City of Phrygia in lesser Asia the Apostle directs this Epistle to the Inhabitants of that City It consists of four Chapters Bishop Davenant Bifield and Elton have done best on this Book Thessalonians 2. These were written to those which dwelt at Thessalonica it is a chief City in Macedonia whither how the Apostle came we may see Act. 17. The first Epistle consists of five Chapters the second of three It was written first before any other Epistle or indeed before any Book of the New Testament Iraen l. 3. c. 1. Euseb. hist. l. 5. c. 8. Zanchius and Dr Sclater have done well on both these Epistles Iackson and Bradshaw also on the second Timothy 2. Signifieth the honour of God or precious to God He honoured God and was precious to him The first Epistle consists of six Chapters Barlow hath done well on three of them and Scultetus on the whole The second to Timothy This consists of four Chapters Scultetus hath done well on it and Espensaeus on both those Epistles Titus Titus to whom this Epistle was written was a faithful Minister and beloved friend of the Apostle 2 Cor. 2. 13. and 7. 6. and 8. 23. Paul sent his Epistle to him out of Macedonia which is of the same Subject with the first to Timothy It consists of three Chapters Scultetus Espensaeus and Dr Tailor have done best on this Book Philemon He was the Minister of the Church at Colosse vers 17. it is but one Chapter Scultetus and Dike have well interpreted it Hebrews The Epistle to the Hebrews was rejected by
not only the delineation and constitution of things created but also the Word of God and the Doctrine of the Gospel long since propounded to the Jews and so propounded as they could not but hear because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets Paul interprets the comparison propounded by the Prophet and teacheth That as certainly as the lines of heaven run forth into all the earth so certainly in these last times the Doctrine of the Gospel came forth into all the earth by the Apostles preaching and therefore the Apostle did not rashly change the word of the Prophet because the Hebrew Text in the Prophet was corrupt but purposely in stead of delineation the Apostle put in sonus having respect to the present accomplishment of the promise whereby God had fore-told that all the Gentiles should be converted to the communion of the Gospel and to this end he did foreshew that he would give unto them Preachers Coton urgeth two other places to shew that the Hebrew Text is corrupted Mat. 2. 23. and Mat. 27. Object Mat. 2. 23. He shall be called a Nazarene is no where found though the Evangelist say that it is written therefore it followeth saith he that the Hebrew original which we have is imperfect Answ. Saint Ierom saith That this place was objected to him above a hundred times and that he hath as often answered it viz. That if the Hebrew be imperfect having no such passage then is also that of the Septuagint and the Vulgar so that the Objection is not against the Hebrew but against the Scripture in what language soever it be Maldonat after he had well weighed divers opinions holds that of Ieroms for the most sure which is to draw Nazarene from Netzer a branch Isa. 11. 1. Iunius in his Parallels Piscator Dr Taylor Mr Dod go the same way Chrysostom and Theophylact because they cannot undo this knot cut it thus saying that many of the Books of the Prophets are lost Bucer thinketh that place Iud. 15. 5. is here noted Samson being a Redeemer as he was a figure of Christ and the Book of the Iudges was composed by divers Prophets Calvin Marlorat Beza Scultetus and Mr Perkins seem to encline to this opinion The last large Annotations mention both these Interpretations but adhere rather to the former Object The second place urged by Coton to prove the corruption of the Hebrew is Matth. 27. 9. The Evangelist cites Ieremiah for that which is to be found only in Zachary Answ. Iunius in his Parallels and Dr Taylor on the temptation bring six answers to reconcile these places 1. Some say it joyns together both one place in Ieremiah Chap. 18. 1 2 3. and that of Zachary but there is little or no agreement between them 2. Some say that it is not in Ieremiahs writings which are Canonical but in some Apocryphal Writings of Ieremiah which the Jews had and which Chrysostom confesseth he saw wherein these words were but it is not likely that the holy Evangelist would leave a Canonical Text and cite an Apocryphal or give such credit to it or seek to build our faith upon it and by our rule that Book should be Canonical which is cited by Christ or his Apostles 3. Some say that Matthew forgat and for Zaechary put down Ieremiah so Augustine and Erasmus but with more forgetfulnesse for holy men wrote as they were moved by Gods Spirit 4. Some think it the errour of heedless Writers who might easily so erre but all the oldest Copies and the most Ancient Fathers have the name of Ieremiah 5. Some say that Zachariah being instructed and trained up with Ieremiah did deliver it by tradition from Ieremiah and so Ieremiah spake it by Zachariah which might be true because it is said in the Text As was spoken by Ieremiah not written But sixthly the most compendious and likely way of reconciling is this that Zachariah and Ieremiah was the same man having two names which was very usual among the Jews as Salomon was called Iedidiah Iehoiachim Ieconias and Coniah Simon Peter Cephas and Bariona Matthew Levi. So far Iunius and D. Taylor See M. Robert Baily on Zach. 3. 1. p. 11. and last large Annotat. The best of the Popish Writers cannot deny but that the name Ieremiah the Prophet is put for Zachary either through the negligence of the Scribes or else it was inserted into the Text out of the Margent the Evangelist saying no more But that it might be fulfilled which was spoken by the Prophet as both Iansenius and Maldonat◠in loc do confesse Chamier distinguisheth of a two fold depravation one of Interpretation herein we excuse not nor defend the Jews Second of the letter herein they are to be patroniz'd against the Papists who thorow their sides strike at the very Scriptures and labour to overthrow their Authority The Hebrew Edition then notwithstanding these and such like frivolous Objections is sincere and uncorrupt and if any errors crept in through negligence or ignorance of the Pen-men which copied out the Books yet Bellarmine himself granteth they are of no great moment In matters pertaining to faith and manners saith he there is nothing wanting in the integrity of the Scriptures Vide Capel Critica Sac. l. 6. c. 2. Haud negare ausim temporum injuria descriptorum incuria errata quaedam sphalmata in textum Hebraeum irrepsisse Amama Antibarb Bibl. lib. 1. c. 1. What reasons can the Jesuites alledge why the Hebrew and the Greek which kept their integrity four hundred years together after Christ amidst as bitter Enemies as ever they had as troublesome and tempestuous times as ever were since should after in time of lesse danger and greater quiet lose not their beauty only but their chastity also And we marvel that the Jesuites are not afraid to suffer this blot to fall upon their Popish government which boasteth and saith It is the pillar of truth and yet hath had no better care to preserve the truth Objections of the Papists against the Purity of the Greek Text in the New Testament Object They instance in Rom. 12. 11. to be corrupt the Greek hath serving the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ. Many of the ancient Greek Copies and Scholiasts have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Salmeron the Jesuite confesseth Serving the Lord and it appeareth in the Syriack Translation and who seeth not that it might rather be an oversight of the writer taking one word for another rather then a fault in the Text and the cause of the mistake saith Beza was the short writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was taken by some for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they should have taken it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we should admit the other reading we
determine all controversies 2. It is true and certain verity is affirmed of the Scriptures primarily interternally and by reason of it self which is called the truth of the object which is an absolute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively image so that all things are delivered in it as the Holy Ghost hath dictated whence those honorable Titles are given to it the Scripture is called A sure word 2 Pet. 1. 19. Psal. 19. 7. The Scripture of truth Dan. 10. ult words of truth Eccles. 1â— 10 Yea truth it self Iohn 17. 17. having the God of truth for the Author Christ Jesus the truth for the witness the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which hear it 2 Pet. 2. 2. The Apostle prefers the Scripture before the revelation made by Angels Gal. 1. 8. Christ commendâ— the certainty of it above all other sorts of revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it self Primâ— veritas and pura veritas The Scripture hath a twofold truth 1. Of assection it containeth no error 2. Of promise there is no unfaithfulness in it The first truth refer to the matter which is signified properly called Truth oâ— Verity The second refers to the inâ—ention of the Speaker which is properly called veracity or fidelity the latter is implyed Psal. 19. Thy Testimonies are sure and so thâ— sure mercies of David the former is implyed in that the word is purer then gold seven times refined There are two signs of truth in the Scripture 1. The particularity of it it names particulars in geneolagies dolosus versatâ—r in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all natural reason as the Doctrine of the Trinity the â—ncarnation of Christ Justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in Doctrine or Worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonical generally by the Fathers of the word Canon which signiâ—ieth a rule because it contains a worthy rule of Religion faith and godliness according whereunto the building of the house of God must be fitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kinde and â—o the measure of all the rest 3. It must be inflexible 4. Universal 1. It is a perfect rule of faith and obedience able to instruct us sufficiently in all points of faith or doctrinals which we are bound to believe and all good duties or practicals which we are bound to practise Whatsoever is needful to believe or to do to please God and save our souls is to be found here whatsoever is not here found is not needful to beleive and practise for felicity Christ proveth the resurrection of the dead being an Article of our faith against the Sadduces Mat. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Mat. 12. 7. The heads of the Creed and Decalogue are plainly laid down in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For Faith Ierome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We believe because we read we do not believe because we do not read Christ often saith Have ye not read is it not written what is written in the Law Luke 10. 26. Faith and the word of God must run parallel This we first believe when we do believe saith Tertullian that we ought to believe nothing beyond Scripture When we say all matters of Doctrine and Faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Sripture but that all are either expressed therein or by necessary consequence may be drawn from thence All controversies about Religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Iosh. 1. 7. Franciscus de Salis a Popish Bishop saith The Gospel was honored so much that it was brought into the Councel and set in the midst of them and to determine matters of faith as if Christ had been there Erasmus in his Epistles tells us of a Dominican that when in the Schools any man refuted his conclusion by shewing it contrary to the words of Scripture he would cry out Ista est argumentatio Lutherana protestor me non responsurum This is a Lutheran way of arguing I protest I will not answer to it 2. It is a perfect rule for our lives and practice Psal. 19. 11. and Psal. 119. 9. In Scriptures there are delivered remedies against all vices and means are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphor taken from a way or rule saith Chamier When Linacer a learned English man heard the beginning of the 5 of Matthew read Blessed are the poor in spirit c. he broke forth into these words Either these sayings are not Christs or we are not Christians 1. It is a perfect not a partial and insufficient rule as the Papists make it As God is a perfect God so his word is a perfect word if it be but a partial rule then it doth not perfectly direct and he that should perfectly do the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partial rule then men are bound to be wise above that which is written that is above the Law and Gospel Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdom Psal. 19. 8. 2 Tim. 3. 15 16 17. 3. Men in the matter of Faith and Religion are sent to the Scripture onely 2. The Scripture is an infallible rule Luke 1. 4. of which thou hast had a full assent Regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a just rule Lastly It is an universal and perpetual rule both in regard of time and person ever since the Scripture hath been it hath been the onely
the person if it be publick in regard of the means is not forbidden for it is lawful for one man with Scripture Toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is That the Prophets were no Interpreters or Messengers of their own mindes but Gods The Catholicks hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Ierom Chrysostom but not in a private sense that is in a sense arising from the brain of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private spirit nor which is more of any private spirit nor yet of all private spirits together but only of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident That the Exposition of the Scripture ought not to be fetched from Ecclesiastical either Fathers or Councels which speak not by Inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high Authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same Authority The Interpretation therefore that is brought out of the Apostles and Prophets is not private although it be avowed by one man only On the other side that Interpretation which is not brought from thence although it have the allowance of whole general Councels is but private This is a principal meaning of our Saviour Christ when he willeth that we should call no man Father or Master in the earth that is in matter of Doctrine we should depend upon the Authority of no man nor of all men in the earth but only upon Christ and upon God Our reasons by which we prove that the chiefest Judgment and Authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the holy Ghost 1. That which only hath power to beget faith that only hath the chiefest Authority of interpreting Scripture and of determining all Controversies concerning Faith and Religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. The Holy Ghost onely can infuse saving Faith into our hearts which is called by the Schoolmen Infusa Fides The Faith which we have from the Church is acquired and sufficeth not to a certain perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that Spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interprett it but so have all the faithfull 3. Christ himself makes the Scripture a Judge Iohn 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers Nay have all the men living read them Nay Can they shew them Can they get them I had almost said Can they name them In the Exposition of those words Tu es Petrus super hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they disagree themselves from the Fathers Iohn 10. 16. by the title of one Shepheard Augustine Chrysostome Ierome Cyril Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is theredesigned but Stapleton saith the Pope is there meant In the Division of the Law they go clean contrary to the greatest part of the Fathers for they divide the Commandments as we do but the Papists make the two first one and the tenth two 2. They have no father to countenance them in this but Augnstine Revet de Authoritate Patrum c. 5 6 7. There were no writings of the Fathers for a time many of them wrote 400 years after Christ but some 500 and 600 years after Christ what rule had they before that time of interpreting Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith That the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his Readers not to take it ill if he sometime dissent from the stream of the Fathers 4. The Doctrine of the Church must be examined by the Scriptures Acts 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kinde of men but common to the faithful 6. The faithful are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 Iohn 4. 1. which cannot be altogether done without interpretation What means must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The means to be used for the attaining of that end by the Minister is diligent study and humble Prayer by the People attentive reading hearing prayer and meditating First the Teachers must pray earnestly to God for his spirit to inlighen them Mat. 7. 7 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and Teachers of the Church must diligently and painfully study the Scriptures giving themselves to read compare place with place Iohn 5. 39. Search the Scriptures it is a metaphor taken from such as search for Gold and Silver Oar in the earth who will search and sift and break every clod to finde out the gold Solomon useth the same metaphor Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence of often exprest in Scripture in the Old Testament by the phrase of meditating in the word Iosh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the original tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the Old and the Greek in the New Testament and see with their own not anothers eyes as Gen. 3. 15. The Papists read it corruptly She shall break here the original soon determines the
the Decrees of man are Works or Actions from man and really distinct from his understanding and will by which we conceive the Decrees of God or rather God decreeing 2. Externall Creation and Providence 1. Of Gods Decree Decree is a speech taken from the affairs of men especially Princes in the determination of causes between parties at variance whose sentence is called a Decree or secondly it is a resolution of things consulted of either negatively or affirmatively according to the latter use of the Phrase it is applied to God Esay 46. 10. Decretum in the Latine is indifferent to signifie either in the Abstract Gods Decree or in the Concrete a thing decreed Gods Absolute Decree is that whereby the Lord according to the Counsell of his own Will hath determined with himself what he will do command or forbid permit or hinder together with the circumstances of the same Acts 2. 23. and 4. 28. Luke 22. 22. Iohn 7. 30. Or Gods Decree is an eternall and infinite act of the Divine Essence by which he doth determine to do or not to do whatsoever is or shall be done from the beginning to all eternity that good is and to permit or suffer whatsoever evil is done or shall be Gods Decree is called Counsel because it is done most wisely all things being so ordered as is most agreeable to truest reason as if things had been long de bated or consulted of before though the Divine Nature be free from all need of consulting and it is called the Counsell of his Will because his Will doth determine all things agreeably to that Counsel It is an eternall determining of all things which have been are or shall be so as himself saw fittest to have them upon best reasons known to him though not to us The Decree of God extends to all things good and bad and the rule of it his own wisdome and good pleasure guided by his wisdome the end is for his glory that is the manifestation of his excellencies His mercy moved him to decree his wisdome orders the Decree his power perfects it and brings it to passe The Properties of Gods Decree 1. It is compleat that is it comprehends the determination of every thing whatsoever the Creature it self works or God concerning it that was decreed from eternity so to be Mat. 10. 29. it reacheth to greater matters the Incarnation and coming of Christ Psalm 40. 6 7 8. Compared with Heb. 10. 5 6 7. the Kingdome of Christ Psal. 2. 2. to lesse matters in things which befall the Church as the ordering of things in Egypt when the Israelites were in Captivity Nothing comes to passe but what God hath decreed shall come to passe and nothing comes to passe otherwise then as he hath decreed it shall come to passe we do not onely subject res ipsas but modos rerum to the Will and decree of God Neither hath God decreed onely good things but even justly the evil works of evil men for evil in respect of Gods ordering it habet rationem boni viz. that by it the glory of God may be revealed in his Justice and Mercy He doth order determine and direct the sinfull actions of men but not effect them 2. It is most wise Ephes. 1. 11. 1 Tim. 1. 17. Rom. 11. 33. In decretis sapientum nulla litura 3. Just. Rom. 9. 13 14. 4. Free Rom. 9. 18. Nothing moved the Decree of God without or beyond himself Even so O Father saith Christ because it pleaseth thee 5. Certain firm 2 Tim. 2. 19. infallible unchangeable Matth. 18. 14. 6. Eternall Acts 15. 18. Ephes. 1. 4. 2 Tim. 1. 9. It was one of Vorstius prodigious Doctrines to maintain that Gods Decrees are not eternall then he would be changeable 7. Absolute not so as to exclude means but Causes Merits and Conditions The Decree is two-fold 1. Common and Generall which concerns all Creatures the Decree of Creation and Government or Providence So that nothing comes to passe unawares but it was ordered by an eternall Decree Zach. 6. 1. Mountains of brasse that is stable and eternall Decrees 2. Speciall which belongs to reasonable Creatures Angels and Men and orders their eternall estate It is called the Decree of Predestination Psal. 135. 6. and it consists of two parts viz. of a Decree of Election about saving and of Reprobation about damning some Angels and Men. The Execution likewise of the Decree is two-fold 1. Common the execution of the Decree of Creation which is Creation and of Government called Providence 2. Speciall 1. the execution of the Decree of Election in good Angels their confirmation in that state and in elect men Redemption and Restauration and all the gracious works of God 2. the execution of the Decree of Reprobation partly in evil Angels casting them out from their state and condition and their punishments in Hell partly in men viz. their rejection obduration and all effects of Divine anger upon them But I shall handle the speciall Decree first called Predestination and speake briefly concerning the two parts of it Election and Reprobation and then proceed to treat likewise of Creation and Providence Of Predestination To Predestinate is to Decree the attaining of some end by such like means as counsel shall prompt us with It differs from Election Election is in the Will Predestination in the understanding Act. 4. 28. Election is onely of the end this is of the means also By Divines Predestination is used to signifie the Decree of God concerning the eternall and supernaturall estate of Angels and men or of men elect and reprobate although predestination concern Angels and men alike yet the Scripture especially inculcates to us men the Predestination of men Predestination in Scripture say some is all one with Election almost every where as Rom. 8. 30. When they are distinguished Election is especially and properly referred to the End it self Predestination to the Means With the ancient Latines Destinare is used of punishment as well as reward and ancient Divines make a Predestination to punishment as well as to glory Predestination is the Sentence or Decree of God according to Counsel determining with himself from all eternity to create and govern man-kinde for his special Glory viz. the praise of his glorious Mercy or excellent Justice Or thus Predestination is the secret and immutable purpose of God whereby he hath decreed from all eternity to call those whom he hath loved in his Son Christ and through faith and good works to make them vessels of eternal glory Or thus Predestination is the infallible purpose of God whereby he hath made choice of some and rejected others according to the pleasure of his own will It is part of Providence 1 Pet. 1. 2. There is a double difference between Predestination and Providence 1. In respect of the Object all things are the object about which Providence is conversant reasonable
walk by faith we die by faith we are saved Faith is an infused not an acquired habit Grevinchovius saith That habitual faith is begot in us by frequent acts of faith proceeding from the special grace of God as by often acts of justice and liberality the acts of justice and liberality are produced in us This opinion of his is not only contrary to the Doctrine of the Schoolmen and Modern Divines both Papists and Protestants which with unanimous consent call Theological Vertues infused habits but also is subject to divers inconveniencies that place Heb. 11. 6 must needs be understood of the habit of faith for if it be to be understood of the act of faith it will follow that the regenerate when they sleep and do not actually beleeve do displease God and are not in a state of Grace That faith is the gift of God the Apostle teacheth Ephes. 2. 8. Phil. 1. 29. 2. 13. See Iohn 6. 44. To come to Christ is to beleeve in Christ witnesse Christ himself ver 35. Whether actual or habitual faith be in Infants Some call it efficacious faith some a principle others an inclination Some dislike the word habit that is more proper to faith grown and ripe the word seed or principle is better 1 Iohn 4. 9. Some think the Question about Infants beleeving is unnecessary and curious and that they must be left to the free-grace of God Mark 16. 16. Such places do not onely concern grown persons The Lord promiseth grace to Infants Isa. 44. 3. and glory Matth. 19. 14. 18. 6. compared with Mark 9. 36. See 1 Cor. 7. 14. Pelagians say Infants are saved by Gods fore-sight of those good works which they should have done if they had lived Augustine refutes this opinion 2 Cor. 5. 10. every one is to be saved according to what he hath done The Lutherans would have them saved by an actual faith though it be unexpressible Beza saith The faith of the parents is imputed to them by vertue of the Covenant of grace Mr. Down hath a Treatise of the faith of Infants and how they are justified and saved and goes much that way but denies that they have habituall or actuall Faith Whether Faith be in the Saints when they are translated into Heaven and see God face to face Some say there is a kinde of faith in the blessed Saints since they both beleeve things past all things which Christ hath done for our sake and things to come viz. the second coming of Christ the resurrection of the flesh the last judgment and the perfection of the Church and this knowledge of things past and to come depends upon the authority of God The office and imployment of faith shall cease though the nature of it doe not It is a great Question An sides justisicans in decalogo praecipiatur Whether justifying faith be commanded in the Decalogue Adam had a power to beleeve what God propounded as an object of faith the righteousnesse of Christ was not propounded to him it is commanded there therefore not directè because not revealed to Adam but redisctivé It stood not with Adams Covenant he was to be righteous himself not to look for the righteousnesse of another Adam in the state of innocency had a power of many things which in that state could not be reduced to act he had the affection of sorrow but could not mourn for want of an object so the Angels had a power to beleeve in Christ for their confirmation though Christ was not made known till the second Covenant There was a power then given not only to obey God in the duties of the first Covenant but to submit to God for the change of the Covenant when the will of the Lord should be not to submit to the change of the Covenant in man fallen is a sin Gal. 4. 21. therefore Adam had a power to submit to it Whether Faith or Repentance precede To repent is prefixed before beleeve Mark 1. 15. In the order of things repentance must needs be first in respect of the act of contrition acknowledgemement and grief for sinne the Law precedes the Gospel and one is not to be raised before he knows himself to be cast down And although saving Repentance considered compleatly according to all its acts be not without faith yet it precedes it according to some act Christians should indeavour to live the life of Faith First The necessity of it It is a Question An sine speciali Revelatione possumus credere mysteria fidei Whether without a special Revelation we can beleeve the mysteries of faith The Arminians cry down faith and call it Scripturarum tyrannidem Theologorum ludibrium and cry down all infused habits would have none but acquired There is a necessity of faith in respect of divers truths of Scripture that are to be beleeved 1. The resurrection of the body none of the Heathens beleeved this See Act. 23. 8. Matth. 22. 23 29. Some that profest the Christian Religion perverted this Doctrine of the Resurrection 2 Tim. 2. 18. the Disciples themselves were long in beleeving it Luk. 24. 11. Ioh. 20. 25. 2. The depravednesse of the soul and the enmity of natural reason to the things of God The Philosophers saw clearly the common principles of justice and injustice but not the corruption of nature Rom. 7. 7. The Wisdom of the flesh is enmity against God 3. The necessity of renovation of the soul and body the great Doctrine of Regeneration Iohn 3. 3. When our Saviour had brought Arguments to prove this Doctrine and answered Objections against it how blinde still is Nicodemus v. 9. of that Chapter 4. The necessity of a Mediator and that Christ is this Mediator 1 Tim. 3. 16. The Devils and damned beleeve these truths with a common faith But we need faith to beleeve these truths savingly 2. We need faith also to bring us unto God Rom. 5. 3. we cannot come to God but by Christ nor to Christ but by faith 3. To conform us to Gods Image Acts 15. 9. 4. Without the life of faith we cannot abide with God Matth. 11. 6. Heb. 3. 12. 13. 5. We cannot take fulnesse of delight and complacency in God but by faith Heb. 11. 6. we cannot please God nor he us till we beleeve The life of a Christian is to please God and to be well pleased with him Secondly What it is to live by faith 1. It is to beleive the goodnesse of all that which God commands as well as that which he promiseth and the real evil of all that evil he forbids as well as threatens The precepts of God are good and for our good as well as his promises Deut. 10. 12. Psal. 73. ult The Devils tremble at Gods threatnings but they beleeve not the evil of sin which he forbids for then they would not rebell against God 2. To look after those things principally that are future rather then the
looks on the good it waits for as not to be obtained by its own strength Secondly The act of what the soul doth in reference to this object an expectation this the Scripture expresseth by waiting patient abiding All hope is either Humane the expectation which the rational creature hath from some second cause this the Scripture cals A vain hope A Spiders-web A lie Divine the expectation of the will to receive good from the hand of God The ground of such a hope must be the Word of God by which alone his power and truth stand ingaged to us and to hope for any thing but from them is vain So we must either have a general or particular promise of the thing hoped for or else it is idle to expect it Therefore David repeateth it more then once that he hoped in Gods Word Psal. 130. 5. Psal. 119. 49 81. So Abraham had Gods promise for a son in his old-age before he expected one The measure of Hope It must be strong and firm without wavering so as to hold out even against hope all likelihood The continuance of it It must hold out against all delaying and procrastination 1 Pet. 1. 13. this is waiting on God which is commanded 2. The Image of God in this affection There will be no use of hope at all in glory there was little use of it in the primitive condition of man The object of his happinesse was present and enjoyed God his favour and communion and all things in him but this did not continue 3. The corruption of this affection 1. The corrupt object of our hope when we are depraved 2. The woful effects and cursed fruits it brings forth First The object that which is the only excellent object of it a wicked man hath wholly lost God his Image favour grace Ephes. 2. 14. 1. 11. That object though sutable is not lookt on by him under that notion 2. There is no declaration of the will of God to reach out this unto him Although there be no real hope yet there is a bastardly hope which the Scripture cals presumption the hope and vain expectation of the wicked will be cut off it is an ungrounded confidence whereby a sinner without warrant will promise himself all good Secondly The woefull effects which this false hope produceth in the soul of man 1. It is a great means to draw them violently into the wayes of sinne Young men are therefore easily beguiled because they are full of hope 2. This corrupt hope wraps up the soul in a cursed carnall security Iob 18. 13 14. 3. When this is cut down it usually ends in bitter despair because the confidence it had to uphold it self was a meer sigment 4. The Sanctification of this affection Because the greatest part of a Christians good is unseen and unenjoyed in this world therefore hope must have a great influence on a believers life to comfort stay and refresh him Rom. 8. 24 25. The work of Gods Spirit in sanctifying this affection 1. In turning it to its right object and upon a right ground 2. In producing the right proper and natural effects of it hope thus rectified is the establishing of the soul in all storms It looks at two things the good to be enjoyed and the means whereby it is to be enjoyed God in Christ and the Spirit is the principal object that hope closeth with Ier. 14. 8. Rom. 15. 13. Col. 1. 27. 1 Pet. 1. 21. 2. The lesse principal are the promises concerning this and a better life Heb. 11. or rather the things promised Secondly The means the good will of God the Intercession of Christ the Ordinances The ground of hope is faith in the Word the act of hope is expectation the putting out of the rational appetite in the expectation of a future good which is difficult not a vain uncertain expectation but a sure expectation of it the object is sure if I believe it this makes the soul possesse it self in patience Rom. 8. 24 25. Heb. 11. 1. Faith looks at the truth as present Hope closeth with it as future There is a Certainty 1. Of the object when the thing I believe or hope for is infallible 2. Of the subject when the thing is made sure to my soul. Two things are contrary to Hope Despair and Presumption Despair is a falling of the heart from the future good conceived as inattainable at least to the parties self It is a soul racking it self with what is and what will be See Iob 13. 14. We must despair of attaining any good thing by our own industry without Gods special help We must not despair of attaining any good thing by Gods gracious blessing favour and mercy viz. power against sinne pardon of it deliverance out of crosses and life eternal It is not a bare absence or privation of hope but a passion contrary to hope as love to hatred Francis Spira in the despair of his soul cried out Verily desperation is hell it self he said My sin is greater then Gods mercy Presumption which is the excesse of hope the Papists expect heaven as a reward of their obedience It is a taking of things asore-hand or a looking for that God hath not promised What the proper use of this holy affection is to Gods people whilst they live in this world 1. To be a stay and safeguard to their souls in all times of difficulty Heb. 6. The Anchor of the soul. 2. It is while we are in this world all the possession we have of the other world Rom. 6. We are saved by hope Marks of a sanctified Hope 1. The holy Scripture breeds it Rom. 15. 4. Col. 1. 23. it discovers thy desperate condition in thy self Lam. 3. 24 25. 2. It is grounded upon true faith in Christ Rom. 15. 13. Col. 1. 27. 3. Such a one minds heavenly things more then earthly Heb. 11. 15 16. 4. He that hath true hope to go to heaven will be careful to prepare and fit himself for it 2 Cor. 5. 9. 1 Ioh. 3. 3. Psal. 37. 3. because the soul expects good from God it labours to walk acceptably with him 5. It carries the soul chearfully on in the use of all those means which the Lord hath appointed for attaining that end Heb. 10. 23. 6. The use of it principally appears when storms and difficulties arise the real use of it is to stay the soul when troubles come it quiets the soul and makes it patient and content under pressures 1 Tim. 4. 10. Motives to Hope First There is a necessity of it we cannot live without it it is an expectation of an absent good we shall be dasht on the rocks continually if we have not this Anchor of our lives Prov. 10. 28. 1 Pet. 1. 13. Secondly When this grace is wrought in the soul it will keep it in a quiet calm condition Thirdly It will be a great help to Holinesse He that hath this
creature cut off from the old stock and ingraffed into a new thou must close with Christ and accept of him and then vertue will come from him Gal. 2. 20. Bread and Wine are turned into the substance When the Sacrament is received without due and diligent preparation it is received unworthily vers 28. The Apostle prescribes this remedy against unworthy receiving we should diligently prepare for every religious duty We should be much in examination the strongest acts of grace are reflex acts this is a Gospel command therefore carries with it a Gospel-promise it is a duty at all times Our examination is a setting our selves in the presence of God and passing sentence on our wayes as God would have us There is a twofold preparation required 1. Habitual standing in the having of all such dispositions and graces as qualifie a man for the work of receiving knowledge faith and repentance love obedience this is at our first conversion Ephes. 2. 10. 6. 14. 2. Actual which stands in the exciting and awakening of those graces and dispositions and renewing of them when one is to receive Both these must be in him that will receive in due order Actual preparation consists 1. In the solemn sequestration of a mans self 2. In examination of our sins and graces 3. In being humbled for our sins and in renewing and quickning the former graces 4. In raising and stirring up in our selves strong desires after Christ. 5. In stirring up in our selves a strong expectation of the benefit of the Sacrament 6. In seeking God in special and more then ordinary manner by prayer 1. A solemn sequestration of the soul from all other avocations whatsoever There must be some sitting of a mans self for the duty from the time that a man hath notice of the Sacrament to be administred But at the day before a man should at the least toward the end of the day separate himself from all other thoughts and occasions and minde wholly the work of preparation to the Sacrament This sequestration of a mans self stands in two things 1. In setting aside all lawfull thoughts occasions and businesses of our callings 2. In summoning calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand Examination of our sins and graces of the multitude and hainousnesse of our sins of the truth of our graces the growth of them and our wants I shall lay down the rules of examination and the things to be examined 1. The Rules whereby we are to examine our selves are the Law and Gospel 1. For finding out the number of our sins 2. The uses of them for finding out the measure of them The things to be examined are our sins and graces I. Of the Rules The Law The Summe of the Law is set down in the ten Commandments and they are divided into two Tables The Commandments of the first Table are the four first and they teach us our duty which we owe unto God immediately The Commandments of the second Table are the six last and they teach us our duty which we owe unto our Neighbour Our duty to God is to love him with all our hearts with all our strength with all our might with all our thoughts Our duty to our Neighbour is to love him as our selves both in soul and body goods good name person chastity The first Commandment is Thou shalt have no other gods but me or before me The general duty of it is to make God my God by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator and the first fountain of all being This is a total and general subjection of the whole man unto him Duties required herein are 1. Of Dependance whereby we make God the chief and principal object of all the powers of our whole man so far as they are capable of him 2. Of Conformity whereby we order all our powers toward other things in that manner and measure that he doth require and so become subject to that authority power and command that he hath over us as a Creator 1. Duties of Dependance We must set all the powers of the soul principally upon him 1. The Understanding 1. To know him as he hath revealed himself in his Word and Works 2. Faith to believe him that is to think things true because he saith them 3. Humility acknowledge him to be the first and best Essence rightly discern the infinite distance and difference between him and us and confesse his unspeakable excellencies above us and our most vile basenesse in comparison of him 2. The will willing his glory above all things and then choosing his favour and grace 3. The imagination or thinking power to be thinking of God more plentifully largely constantly then of all other things 4. Memory perpetually to remember him and to set him at my right hand as David saith 5. The affections of Love Fear Joy Confidence must be set upon him with all their strength We should also speak more abundantly of God and his Excellencies then of all things else besides 2. Duties of Conformity All the powers of man are to be set on other things according to his direction and appointment 1. The Understanding 1. To know his will 2. To believe his promises and threats 3. To make use of the things we know 4. To esteem of heavenly things above earthly 2. Conscience or a knowing with God in which 1. The acts it is to perform 2. The rule which it must follow in performing those acts The acts it is to perform are twofold 1. In regard of our estate to acquit and condemn 2. In regard of our actions I. Before the doing if need be to admonish me to them 2. If sinful to restrain me from them 3. If indifferent to leave them to our wils II. After the doing 1. To comfort in them if commanded 2. To check for them if forbidden The Rule which it must follow in performing these acts is the revealed will of God III. In the manner of doing 1. Sincerely in checking for one sin as well as another 2. Tenderly for a little thing 3. Effectually so as not to suffer corruption to gain-say 4. Peaceably to drive to God not from him 3. The will to be flexible to Gods will 1. Obedience a full purpose to do all that God requires and leave all that he forbiddeth for his sake 2. For good things received thankfulnesse for evil patience 4. The thinking power Memory Speech Senses and Affections to be exercised more abundantly on heavenly things then earthly The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word to worship him in spirit and truth Divine Service must be according to Gods command 1. For Matter of it in regard 1. Of the Person worshipped the living God alone conceived of in the pure apprehension of the
Marks of the growth of grace 1. It is a proportionable growth a growth in all the parts our faith is sutable to our knowledge our love to our faith and practice to both 2. Constant at least in our desires and endeavours 3. It will grow against all hinderances The infallible Signs of growth in grace are these 1. When we grow more spiritual 1. In our aims when we have pure intentions in every action 2. In our duties when the minde is more enlightened to minde spiritual duties and to resist spiritual temptations when we oppose thoughts and lusts not only morally but spiritually evil and when we relish the more spiritual part of the Word 1 Cor. 10. 6. 3. In our motives when we resist sin not because it will damn us but because it is against Gods law purity and defiles us 2. When we grow more solid and judicious 1 Cor. 13. 11. Phil. 1. 9. Growth is not to be measured by the intensnesse and vigour of the affections that is more in young Christians 3. When we grow more humble by long experience reflexive light is increased one is more able to look into conscience and see his own defects Prov. 30. 2. The lowest degree of growth in grace may be discerned by two Marks 1. By longing for food 1 Pet. 2. 2. 2. By being humbled for want of growth Mark 9. 24. It is a good degree of our growth in grace to see how much we want There is difference between growth in gifts and graces 1 Cor. 1. 5 7. Many in these dayes grow in gifts gifts are for others and but for this life growth in gifts often puffeth up but growth in grace humbleth A Christian may grow either quoad amplitudinem scientiae or efficaciam scientiae the enlargement of his knowledge may be both in respect of the matter he may know more things then he did as also in the manner more clearly evidently and firmly then he did or else in the efficacy of his knowledge he knoweth them more practically 2. Means of our spiritual Growth 1. General the Word 1 Pet. 2. 2. it is compared to rain Deut. 32. 2. and such things as will further growth Isa. 55. 5 11. milk Children never grow so much in so short a time as when they are sed with milk sincere milk not mixed with errour 2 Cor. 2. ult 2. Particular Helps 1. We should labour to live under the means of growth and prize them Zech. 4. 12. the Sacrament is a strengthening Ordinance 2. We should overcome our lusts Iam. 1. 21. 1 Pet. 2. 2 3. The good ground hears the Word with a good and honest heart 3. We should be daily questioning our selves how we do grow 1 Cor. 12. ult Heb. 6. 1. 4. Be often in the use and exercise of that grace wherein we desire to grow 1 Tim. 4. 14 15. the right hand and foot are stronger because they are more used improve thy knowledge by teaching others and zeal when the name of God is dishonoured and faith by depending on God in all occurrences by applying the promises exercise repentance 2 Cor. 7. 7. humility God gives grace to the humble self-denial love that sets obedience on work 2 Cor. 5. 5. Constant prayer for Gods blessing on the Word and all other means Iude v. 20. The Disciples said Lord increase our faith Luk. 17. 5. Praying Christians will certainly be growing Christians Strength of grace is discovered by two things 1. When duties are easie Rom. 15. 20. 2. When crosses are light Bonds and afflictions abide me where ever I come saith Paul yet none of these move me Strength is an ability of working powerfully we must have it from Christ Isa. 45. 24. Col. 1. ult All graces shew their vertue and efficacy two wayes 1. When they strongly and lively produce their own acts as a strong assent and most firm and fixed acknowledgement of any truth shews a strong faith 2. By a laborious and earnest resisting their contrary as a strong casting away and loathing and abhorring doubting conceits shews faith also to be strong Christ by his Spirit 1. Increaseth graces in us faith love humility self denial 2. Acts the graces received Cant. 4. 16. Rom. 7. 18. 3. Brings to our mindes the truths of God and former works of God Heb. 12. 5. 4. Renews our comforts and freshly imprints the love of God upon the soul Rom. 5. 5. 1 Iohn 2 6. Obedience flows from love so he strengthens us We should labour to grow First In knowledge Hos. 6. 3. Grace increaseth by the knowledge of God Isa. 11. 18. 2 Pet. 1. 2. 2 Pet. 3. 10. our fairest portion in heaven is the satisfaction of our understanding in the knowledge of God Psal. 17. 15 Knowledge is the great promise of the New Covenant Ier. 31. 34. We should grow in the knowledge of the truths of Christian Religion of God Christ the Sacraments Justification Sanctification and labour to get a powerful practical experimental knowledge of these truths know the power of Christs death and resurrection Phil. 3. 10. Knowledge is the first and chief part of Gods Image Col. 3. 10. See Chap. 1. 10. Growth in knowledge is rather to be reckoned by the degrees of knowledge then by the objects and matters known Prov. 4. 18. I know God and Christ more practically savingly the Covenant more distinctly Heb. 6. 14. We must not from an expectation of new light be hindered from being establisht in the present principles Secondly In faith Matth. 9. 24. Luk. 17. 5. Rom. 1. 17. because faith of all graces is most defective things in Religion are so rare and excellent and most assaulted by Satan and growth in all other graces depends on the increase of faith See Luke 17. 5. We should labour to grow in the assurance of faith Heb. 6. 14. in the exercise of it Heb 10. 38. Gal. 2 20. 1. The people of God here must live a life of holinesse as our faith is so is our conversation 2. Must bear Christs Crosse as our faith is so will our carriage be under the Crosse Iohn 11. 14. 3. They should be full of peace and joy this will be according to our faith Lastly We should search and finde out what our wants are that we would fain have supplied there what we stand in need of we partake of the body and bloud of Christ for the supply and augmentation of those graces we stand in need of Luke 18. 40. The Sacrament is a Grace-increasing Ordinance consider what graces therefore are most defective in you and come to Christ for a supply of them Quest. Whether the Communicants ought to come fasting It is superstitious to think it irreverent receiving if a man have eaten any thing before Christ instituted it after Supper The Papists take it in the morning and fasting it cannot then be called the Lords Supper since it is rather a breakfast II. Directions for our carriage in the Duty By faith
in us and the full accomplishment of happiness in the Kingdom of Heaven One Reverend Divine now with God saith The duties required more particularly may be referred to two heads Some respect the Essence and Nature of God some the Authority and Dominion of God even as Subjects owe some things to their Prince in regard of his Person some things in regard of his Power of Government so do we the Creatures to our King and Creator The former may fitly be tearmed duties of dependance because they do naturally flow from that total dependance upon God the first being which must needs be found in all secondary beings and because they be certain necessary acknowledgements of our such dependance The latter may be termed Duties of Conformity because in and by them we do conform our selves unto the Will and Authority of God and by both become perfectly subject unto him Duties of dependance in general are those by which we exercise all the powers of our souls upon God principally and above all other things so far as his excellent Nature is fit to be their object for seeing He is the most excellent of all things and doth please to make known unto us his excellencies we should labour to be wholly united to him that is so excellent Duties of Conformity in general are all those by which we order the powers of our souls toward other things according to his good will and pleasure made manifest unto us Our duty concerning God is to know him and his will to believe in him according to his Promises to remember him alwaies and to esteem him above all things to trust wholly upon him to love desire fear and delight in him above all other things and with all our hearts Our duty in respect of good things Spiritual and Temporal is to exercise our wils affections thoughts speeches much more on Spiritual good things then Temporal and to keep them very moderate towards earthly benefits Our duty concerning sin is to hate it fly from it grieve for it be ashamed of it and angry with it more then any natural evil thing The particular duties here required are 1. Perfect knowledge of God in Christ which is a conceiving and apprehending of him to be such a one as he hath revealed himself in his Word and Works specially in the Covenant of Grace and that for measure and degree fully We cannot comprehend God as he is in himself but as he hath manifested himself we ought to know him for knowledge is the guide of the affections the beginning of grace the ground of Worship When we know God as he hath manifested himself then do we come to believe desire fear and love him and trust in him as he requireth We cannot have God our God till we come to know him in Christ therefore it is promised to all the godly in the new Covenant they shall all know me 2. Acknowledgement which is an effectual and affectionate perswasion of the heart not onely that God is but that he is the onely Lord Eternal and Almighty most Wise most Holy most Righteous most Gracious and Merciful most Faithful and True the Creator Governour and Preserver of all things the Supreme Soveraign Judge of all the world and peculiarly the God and Saviour of his people that he hath chosen unto himself and with whom he hath entred Covenant of his free mercy in Jesus Christ. 3. Estimation which is a most high prizing of God according to his Worth and Dignity as the chief Good and our onely all-sufficient portion The estimation we have of any thing must be correspondent to the goodness of it But God is good above measure and our estimation of him should know no measure 4. Faith which is a lively motion of the heart whereby the soul doth invincibly cleave and stick unto God in Christ and unto the word of his Covenant as containing the chief good of man To believe is not barely to assent to the thing which is propounded to be believed for the authority of the speakers who cannot lie as the assenter is perswaded but to adhere to the Word of Truth as certain good and sweet both simply and in comparison Two things are required in Faith Something true and good to be believed and a firm certain assent and adherence to it Thus we are commanded to believe in God through Jesus Christ neither doth Faith respect the Promises Narrations and Prophecies of the Word onely but the Commandments and Threatnings also Psal. 119. 66. 2 Chron. 34. 19 21 27. Ioh. 3. 5. By Faith we possess the Lord as our own and hold fast unto him in whom all help and comfort is to be found 5. Confidence or Affiance whereby we trust lean rely or stay upon the Grace of God in Christ Jesus with assured security in the way of his Commandments for pardon of sin deliverance from all evil and the supply of all good Temporal and Spiritual according to his faithful and never-failing promise This is ever joyned with the true knowledge of God and in nature is of great affinity or rather all one with justifying Faith Who so reposeth all his confidence in God he taketh him in so doing for his God We are to trust in God for the giving and maintaining of all our good both temporal and eternal leaning on him for all defence and deliverance from evils spiritual yea and corporal casting all our care on him having no confidence in the flesh no duty is more frequently pressed in Scripture then this of confidence in God Hope in God is an inseparable companion of Trust which is an assured quiet expectation of what good promised is not yet accomplished grounded upon the free and undeserved kindness and grace of the Lord in Christ Jesus Psal. 119. 166. Heb. 11. 1. Lam. 3. 24. Rom. 15. 4. Hope is commanded in many passages of Scripture commended by many promises Psal. 27. 14. 31. 14. 34. 8. Lam. 3. 26. Psal. 37. 7. 131. 3. 130. 5. Mic. 7. 7. Isa. 8. 17. Psal. 119. 43. Isa. 30. 18. Psal. 146. 5. 40. 4. 84. 12. Isa. 6. 8. Psal. 147. 11. Psal. 33. 18 19. Psal. 31. 24. 33. 20. Psal. 35. 21. 37. 9. 34. Psal. 9. 18. Isa. 49. 23. 40. 31. 6. Love of God in Christ which is a spiritual motion in the reasonable part presupposing Knowledge and Affiance whereby the soul goeth forth to embrace and possess God as the chief Good and with most pure earnest and constant affection to maintain communion with him Love is an affection of union it knits to the thing beloved and would not want the possession of it Love we see makes man and woman one and so doth couple us to God The body is carried by weight into his proper place so is the soul by love which is the weight of the soul unto its proper object Many promises are made to them that love
regula fidei Chamierus The Scripture is therefore called canonical because it prescribes a rule of our faith and life Phil. 3. 16. Gal. 6. 16. Tertullianus appellat Scripturam regulam veritatis Augustinus de doctrina Christiana l. 2. c. 8. ait in Scripturis inveniri omnia quae continenâ— fidem moresque vivendi Advers Helvid cap. 9. Sacra Scripturae regula credendi certissima tutissimaque est Bellarm. de verbo Dei l 1. c. 2. k Hoc primum credimus cum credimuâ— quod nihil ultra credere debemus See Mr. Anthony Burâ—â—â— on Mark 1. 2 3. Deut. 5. 29. Isa. 8. 20. l Verba Scripturae non sunâ— legenda sed vivenda Doctrinae saâ—itas servatur confirmando verum refellendo â—alsum vitae sanctimionia fugiendo malum saciendo bonum Satis habet Scriptura quo veritatem doceat errorent redarguat iniquitatem corrigat instituat ad justiciam Nec haecâ—â—tiliter praestat solummodo quae sophistarum cavillatio sed etiam sufficienter nempe ut perfectus â—it homo c. Rainoldus m Deut. 17. 18. Isa. 8. 20. Luke 16. 29. Acts 24. 14. Christians shall be judged by that hereafter Iohn 12. 48. 2 Thess. 1. 8. n Iudaei docenâ— exhoc loco teâ—eri regem sua maâ—â— sibi legem describere etiamsi alià s cum privatus esset descripâ—isset Chamierus Regula fidei est quasi causa exemplaris fidei quam videlicet fides in omnibus sequi cui se conformare debet Formale objectum â—idei est Causa objectiva fidei seu est principium propter quod fotmaliter principaliter credimus Baron contra Turnebul Nos discamus ex verbo non tantum sapere sed etiam loqui Be â—â—â—â— Epist. 7. David Psa. 119 desires that all his counsels thoughts manners actions might be directed according to Gods word The Scriptures contain 1. A necessary doctrine viz. Of the Law and Gospel Mat. 22 37. Iohn 13. 16. without which we cannot be saved Rom. 7. 7. It is 2. Necessary in respect of the efficient cause Of the Form Matth. 22. 29. 4. The end Iohn 20. 31. o Writing doth a larger good to a greater number and for a longer time then speaking Psal. 102 19. vox audita perit litera scripta manet To shew how much a more faithful keeper record is then report those few miracles of our Saviour which were written are preserved and believed those infinitely more that were not written are all lost and vanished out of the memory of men p Among the Turks Polygamy is lawful Theft was permitted among the Spartans q Literae sacrae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripturae ut non solùm à saecularihus proâ—anis litâ—ris sed etiam a quibuscunque quae de sacris rebus agunt discernaâ—tur r Mahomet said his doctrine came from God but the blasphemy and villany therein contained sheweth it came from Satan whereas the purity and perfection of the doctrine contained in the Scripture sheweth that it is from above Mahomet puts in some ingredients of the flesh gives them liberty to revenge themselves and to have as many wives as they would There is in the Precepts of Philosophers little condemning of fornication and of the desire of revenge Dr Featleys Preface to Newmans Concordance s The General view of the holy Scriptuâ—es Notatur verecunda casta scripturâ— loquutio ex genere per Synecdochen designantis specialem congressum sic 1 Cor. 7. 1. Non est bonum tangere Gen. 6. 2. ingredi ad filias hominum Quo major est spurcities eorum qui ex sacris scripturae loquendi formulis ansam arripiunt sermonis impuri Cartw. in Harm Evang. in Matth. 1. 18. Quidam Hebraeorum linguam Hebraeam linguam sanctam dici putant eò quod nulla propria vocabula in ea inveniantur quibus pudenda utriusque sexus Egestio aliaque obsâ—â—na significantur Paulus Fagius Annotat. in Deut. 25. 11. t Sancta sanctè Mr Gregory in his preface to observations upon some passages of Scriture u Luke 16. 29. Iohn 5. 39. Psal. 19. and 119. Augustinus affirmat omniaquae continâ—â—t fidem mores in illis inveniri quae apertè posita sunt in scriptura Chrysostomus manifesta itidem in divinis Scripturis esse perhibet quaecunque necessaria Tertullianus adorat Scripturae plenitudinem Et vae denunciat Hermogeni si quid iis quae scripta sunt vel detraâ—â—t vel adiiciat Rainoldus 1 Thesi. Deut. 4. 2. and 12. 32. De Scripturae plenitudine perfectione quâ—â— sentiat Maldonatus vide ad Joan. 7. 4. De Scripturae integritate vide Estium ad Galat. 3. 10. See Bishop Ushers Body of Divinity p. 18 19. 20 21. 2 Tim. 3. 16 17. John 15. 15. Acts 20. 27. Beâ—e habet ut iis quae sunt Scripta contentus siâ— Hilary In every age there was revealed that which was sufficient to salvation and yet now no more then is sufficient the Word it self is not now but the revelation only is more perfect The Old Testament was sufficient for the Jews but both the New and Old make but one compleat body for the Church now Singâ—li libri sâ—â—t sufficientes sufficientia pâ—rtium ad quam ordinatio sunt â—â—â—â—â—â—rò sâ—ripâ—urâ— est sufficiens essentiali sufficientia per â—i bros singulos suâ—â— Iun. Animad â—â— Bellarm Conâ—râ—â— Pâ—tmae câ—piâ—â— quarto The scriptures are a perfect rule for matters of Faith but not a perfect register for matters of fact Mr Geree Whitakerus de Script c. sexto quaest 6. Stapleton and Serrarius are more wary then some other Papists We are abused say they when we are said to hold that the Scriture is not perfect for say they a thing is said to be imperfect not when it wants any perfection but when it wants a perfection due as a man is not imperfect if he have not an Angels perfection because this is not due unto him they say it is not a perfection due to the Scriptures to teach us every thing necessary to salvation Perinde sunt ea quae ex scripturis coll guntur atque ea quae scribuntur G. eg Naziaâ—zen l. 5. Theol. Mat. 28. 29. Catholici in perfectione Scripturae Papistae in imperfectione totius causae id est omnium controversiarum de Religione proram puppim constituunt Chamierus Tom. 1. de Canonâ— lib. 8. cap. 1. 1 Cor. 10. 1 2 3 Mat. 8. 11. Luk. 19. 9. Gal. 3. 7 8 29. Rom. 4. 15 16. Some Papists say the Scripâ—uâ—es are not imperfect because they send us to the Church which is he perfect Rule and therefore they are perfect implicitè though not explicitè but so I might say every rustick were a perfect Rule of Faith because he can shew me the Pope who is the infallible Judge If the Scripture send to the Church to learn that which is not in the Scripture by this sending she confesseth her imperfection See Moulins Buckler of Faith pag. 45. Joh. 1. 18.
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.