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
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
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.
The Prophets and Christ and his Apostles condemn Traditions Isa. 29. 13. Mat. 15. 3 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandment and Scriptures to Traditions therefore he condemns Traditions not written If the Jews might not adde to the Books of Moses then much lesse may we adde to the Canon of Scripture so much increased since 3. Those things which proceed from the will of God only can be made known to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceed from the will of God only Mat. 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. Iohn 20. ult Whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternal salvation followeth Bellarmine saith Iohn speaks only of the miracles of Christ that he wrote not all because those sufficed to perswade the world that Christ was the Son of God Those words indeed in ver 30. are to be understood of Christs miracles but those in ver 31. rather are to be generally interpreted for the History only of the miracles sufficeth not to obtain Faith or Life The Question betwixt the Papists and us is De ipsa Doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They maintain that there be doctrinal Traditions or Traditions containing Articles of Faith and substantial matters of Divine Worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papal Monarchy Bellarmine and before him Peresius distinguisheth Traditions both from the Authors and the Matter From the Authors into Divine Apostolical and Ecclesiastical From the Matter into those which are concerning Faith and concerning Manners into perpetuall and temporall universall and particular necessary and free Divine Traditions that is Doctrines of Faith and of the Worship and service of God any of which we deny to be but what are comprized in the written Word of God Apostolick Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memorial of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jews Sabbath to the day of Christs Resurrection Ecclesiastical ancient Customs which by degrees through the Peoples consent obtained the force of a Law Traditions concerning Faith as the perpetuall Virginity of Mary the Mother of Christ and that there are onely four Gospels of Manners as the sign of the Crosse made in the Fore-head Fasts and Feastings to be observed on certain dayes Perpetual which are to be kept to the end of the World Temporal for a certain time as the observation of certain legal Ceremonies even to the full publishing of the Gospel Universal Traditions which are delivered to the whole Church to be kept as the observation of Easter Whit sontide and other great Feasts Particular which is delivered to one or more Churches as in the time of Augustine fasting on the Sabbath-day which was kept only at Rome Necessary Traditions which are delivered in the form of a Precept that Easter is to be celebrated on the Lords Day Free which are delivered in the form of a Councel as sprinkling of holy Water Object The Scripture is not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour with a defect as Genes 11. 12. a person is omitted in the Genealogy of Canaan which was the Sonne of Arphaxad but it is reckoned in Luke in Christs Genealogy not in the Old Testament therefore there is a defect Answ. Luke reckons it according to the vulgar opinion of the Jews Iunius in his Parallels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yielding to the time least the Gospel otherwise should have been prejudiced but Beza's opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertook to correct this Text according to the Translation of the Seventy Interpreters For in an Ancient Manuscript which Beza followed this word Canaan was not to be found therefore he omitted it in his Translation and so hath our great English Bible Object There is something found in the Scripture against the Commandment of God Deut. 4. 2. therefore there is excess as well as defect for many Books which we believe to be Canonical are added Answ. He doth not forbid adding by Gods Command but from the will of man for God himself added afterward The Papists Arguments for Traditions answered Object Bellarmine saith Religion was preserved for two thousand years from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Ans. By the like reason I might argue That Religion was long preserved not only without the Pope of Rome but also without Baptism and the Lords Supper with the like Institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary 2. It is false that Religion was preserved all that while by ordinary Tradition only for the living voice of God sounded most perpetually in the Church and the Doctrine of Religion was conveyed successively from the Father to the Son which living voice of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voice had before Object Whatsoever things are commended from Scripture are necessary but so are Traditions Ergò They are necessary Iohn 16. 12. I have yet many things to say unto you but ye cannot bear them now therefore say they the Lord spake many things which are not written Answ. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of For it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had been taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy Spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither
saith Dr Twisse Bucer also was an excellent Divine He hath written a two-fold Exposition on all the Psalms one more large and Paraphrastical the other briefer and ad verbum Francis Iunius the very Oracle of Textual and Scholastical Divinity as Dr Hall cals him Epist. 7. Decad. 1. Vatablus his Annotations upon the Old Testament and Beza's on the New are commended by Zanchy in his Miscellanies But Arnoldus Boot in his Index Autorum before his Animadversiones Sacrae saith Robert Stephens and not Vatablus was the Author of those Scholia which are in Vatablus his Bible Doctus Vatablus prae caeteris quos adhuc videre contigit omnibus abstrusa quaequ◠in Psalmis explicuit partim suo sano judicio partim doctissimorum Hebraeorum testimonio quem etiam admirandus Calvinus studiose sequitur ferè ubique quasi à sententia Vatabli non tutum esset discedere Foord in Ps. 45. 1. Quid hac phrasi denotetur optimè exposuit D. Beza suis in Novum Testamentum nunquem satis laudatis notis Constantin L'Empereur in Dan. 2. 8. See more of him in Zanchies Epistles Amama Paulus Fagius Drusius Ludovicus Capellus Livelie Cameron Ludovicus de Dieu have been great Lights and by their skill in the Tongues have excellently interpreted Scripture Peter Martyr Lavater Musculus Zanchy Paraeus Rollock Rivet are sound Expositors Ex omnibus antiquis recentioribus medullam variarum interpretationum circa eos disceptationem collegit Willetus in hexaplis ad Genesin Exodum Leviticum Danielem Epistolam ad Romanos in libros Samuelis sibi dissimilis est compendio atque alia plane methodo commentatur optandum esset telam illam à Willeto tam foeliciter coeptam eadem methodo in reliquos Scripturae libros pertexi Voetius Biblioth Theol. lib. 1. cap. 14. 4. For Popish Expositors Aquinas is esteemed by the Papists as the Oracle of the Romish School whom for his profound learning and search into the mysteries of all Divinity they sirnamed Angelical He was the first thorow-Papist of name that ever wrote and with his rare gifts of wit learning and industry did set out Popery most Maximo altissimo ingenio vir cui ad plenam absolutamque totius tam divinae quam humanae eruditionis gloriam solus defuit linguarum eloquentiae usus quem eruditi istius saeculi utpote sublimioribus studiis intenti neglexere Sixtus Senensis Vide plura ibid. Luther on Gen. 9. chiefly commends Lyra for following the literal sense Nicolau◠Lyranus Vir tanta tamque pura vera germana Sacrae Scripturae scientia praeditiu ut in illa exponenda nullum habeat illius temporis parem Rainold de lib. Apoc. Tom. 1. praelect 21. Vide plura Tom. 1. praelect 42. He was a Jew converted Ex antiquioribus tanquam universales communes Commentatores habiti fuerunt Lyranus Glossa Voetius in Biblioth Theol. Jansenius eruditus moderatus Interpres Neque Pontificiorum quisquam doctius interpretatus est Evangelicam historiam Rainold de lib. Apoc. Tom. 2. Praelect 194. Cajetane went over all the Scripture saving the Canticles and Prophets which dying he left begun and the Revelation Quam de industria attingere noluit He was both a learned and moderate Papist as Chamier and Whitaker both shew He was chiefly intent on the literal sense and that according to the Hebrew truth of which Tongue he had little knowledge but had by him those that were skill'd in the Hebrew who would interpret ad verbum not onely exactly but superstitiously and often absurdly which often drew the like Expositions from the Cardinal Tostatus was admirable for his deep skill and almost incredible pains in interpreting holy Scripture There are now five Papists joyned together in several Volumes on the whole Scripture Immanuel Sa Estius Gagneius Tirinus and Menochius the last of which Grotius commends in his Preface to his Annotations on the Old Testament Estius doth excellently on all the Epistles The Commentaries of Immanuel Sa the Jesuite upon the Bible are shorter then the Text it self Familiam ducant inter Commentatores Jansenius Maldonatus Montac Analecta Exercit. 6. Sect. 4. Maldonate doth well on the Evangelists but was a most supercilious Writer and no marvel since he was for his Countrey a Spaniard and his Profession a Jesuite Masius hath written learnedly on Ioshua Quanta vir ille linguae Graecae sed praesertim Hebraicae Rabbinicae Syriacae cognitione fuerit imbutus nemini docto opinor incognitum Morinus lib. 1. exercitat 9. c. 6. exercit 1. c. 4. Andraeas Masius linguae Hebraicae Syriacae peritissimus atque in lectione Rabbinica egregiè exercitatus The Popish Postils are the burden of many Camels as Lipsius speaks of the Books of the Law and are sitly stiled by godly Divines Pigrorum pulvinaria Vide Zepperi Artem Habendi Andiendi conciones sacras lib. 1. cap. 4. pag. 38 39. c. Ministers to all the means formerly mentioned for the interpreting of Scripture must adde a conscionable practice of what they know and must in all humblenesse of minde seek the peoples edification The means to be used by the people to understand the Scripture and finde out the sense and meaning of it 1. If they be learned they may make use of most of the former means prescribed to Ministers 2. Such as are unskilfull and know not how to make use of those means are 1. Diligently to read the Scripture in which are to be considered 1. Antecedent Preparation that they come to the reading and study of the Scriptures with Prayers and greatest Reverence relying on the Divine Promises for the inlightening of their minds by the holy Ghost The Scripture may well be called The Revelation of Christ Rev. 1. 1. See Rev. 5. 5. 2. The Adjuncts of reading which are 1. Chiefest Attention in reading and a pious disposition and spiritual frame of the heart that they may not understand only but cordially affect what they understand 2. Application of all things to the Examination Correction and amendment of their own lives 3. Diligent Meditation 4. Conferring of it with others and catechizing 2. They ought to have recourse to those that are more skilfull then themselves and to consult with the best Commentaries and Expositions of the Scripture and reade them judiciously We teach concerning our Means that they all together do make a perfect way whereby we may finde the right sense of the Scripture Our Adversaries prescribe this method and course to be taken in expounding of Scripture which consists in four Rules The general Practice of the Church The Consonant Interpretation of the Fathers The Decrees of general Councels Lastly The Rule of Faith consisting partly of the Scriptures partly of Traditions unwritten In all these means the Pope is implicitely understood for the Rule of Faith is that which the
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
the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to do in a right manner we shall attain true knowledge of the way to Heaven and also grace and help to walk in that way If the Lord should deny to any man the publick helps of preaching and conference yet if that man should constantly reade the Word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the Truth and attain saving grace the Word would illighten and convert but if God afford publick preaching and interpretation we must use that too as a principal ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sense of it to us Psa. 119. 18. Prov. 2. 3. Iam. 1. 5 17. though Christ himself was the Preacher yet he opened their understanding to conceive the Scripture Luk. 4. 45. and with a resolution to put in practice that which we learn Iam. 1. 25. Matth. 7. 24. Iohn 7. 17. and we shall finde the Word read Gods power to our edification and salvation Only a spiritual understanding can discern an excellency in the Scripture Nunquam Pauli sensum ingredieris nisi Pauli spiritum imbiberis Bern. 2. Diligently Attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greek word be a metaphor from hunting dogs or from diggers in mines both import diligence It was a solemn speech used in holy actions Hoc age The passions of the Martyrs may be read when their anniversary daies are celebrated Whence the name of Legends Chamier We should observe the scope and circumstance of the place the use of the word and phrase and compare one place with another 3. Orderly That we may be better acquainted with the whole Body of the Scriptures We should read on in Chronicles and Ezra and other places wherein are nothing but Names and Genealogies to shew our obedience to God in reading over all his sacred Word and we shall after reap profit by that we understand not for the present though it will be convenient to begin with the New Testament as more plain before we reade the Old 4. With Faith Heb. 4. 2. The Word of God consisteth of four parts 1. History 2. Commandments 3. Promises 4. Threats every thing in Gods Word is to be believed All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing only by the Word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise again at the last day Iob 19. 26. 2. All Precepts Genes 22. 6. Abraham obeyed that Commandment though strange 3. All Promises as that God could give Abraham when he was an hundred years old a seed and posterity which should be as innumerable as the stats in the firmament Gen. 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13 17. though unlikely Noah believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Ionah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando sâ—veritas Spanhem orat de officio Theologi We reade therefore of faith in the Promises Psal. 119. 49. Faith in the Commandments Psal. 119. 66. Faith in the Threatnings Heb. 11. 6. but Faith in the Threatnings is not so much urged because guilty nature in it self is presaging of evil 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our own benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the year The number of Chapters while you are reading the Old Testament is for the most part three a day and when you come to the New Testament it is but two sometimes where the matter is Historical or Typical or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. Give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the Word of God understood and so fix it in our minds One defines Meditation thus It is an action of the soul calling things to minde or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himself and is a setting ones self seriously to consider in his minde and apply to his own soul some necessary truth of Gods word till the minde be informed and the heart affected as the nature thereof requires and is the wholsomest and usefullest of all exercises of piety This is to ingraff the Word into ones soul to give the seed much earth this is to binde it to the Tables of our heart and to hide it in the furrows of our souls this is to digest it and make it our own 3. We must apply to our own use whatsoever things we read and understand the precepts and examples of the Law to instruct our life the Promises and Comforts of the Gospel to confirm our faith It serves for Thankfulnesse 1. That now we have the Scripture the world was a long time without it it was the more wicked because they had no Canon of Scripture We are not like to erre by Tradition as former Ages have done 2. That we have so great a part of Scripture and in our vulgar Tongue the Martyrs would have given a load of Hay for a few Chapters of St Iames or Paul in English 3. That we have so great helps for the opening of the Scripture so many excellent Expositors Compare Mollerus on the Psalmes with Augustine As the later thoughts are usually the more advised so the later Interpreters are generally the quicker sighted All those are to be reproved which contemn or unreverently handle the Scriptures 1. Atheists who impiously oppose the Word of God and all prophane wretches who live loosely and wickedly their doom is written in this book Iulian the Apostate when Christians craved help against all their injuries would ask with mocks and scoffs Why they did complain when the Galilean their Master bad them do good for evil If any one would take away their Coat that
rule in the Old Testament to the Law and the Testimony in the New they confirmed all things by the Old it directs in every case 2. To all persons this is able to make a Minister yea a Councel a Church wise to salvation to reform a yong man whose lusts aâ—e unbridled Psal. 119. 9. to order a King Deut. 17. 29 30. Object Faith was before the Scripture therefore the Scripture is not the rule of Faith Answ. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet first it doth not exclude other Ministerial helps as Prayer Preaching the knowledge of the Tongues and the Ministery of the Church these are means to use the rule and subordinate to it we need no more rules Therefore it is a vain and absurd question of the Papists Let a man be lockt up in a study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it Iudge What I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray hear receive the Sacrament according to the directions of it buy sell cloathe our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this copy followed this rule Psal. 119. 5 59 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better express an high esteem of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered The Scripture is necessary In respect of the substance thereof it was always necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to uâ— in writing but onely conditionally and upon supposition God for a long time for the space of 2400 years unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to go on in that way there had been no necessity of Scripture now more then in that age there was a continual presence of God with them but now there is a perpetual absence in that way and the word of God was written 1. For the brevity of mans life See the 5 the 11 Chapters of Genesis The Patriarchs were long lived before and after the flood to the times of Moses they lived some centuries of years therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but Writing 2. That the Church might have a certain and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Mâ—ssias and see all things that were foretold of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable The Pen-men had a command from God 1. A publike and outward command as Ieremie 30. 2. and 36. 2. Moses Exod. 17. 14. and 34. 17. and Iohn was commanded twelve times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2. an inward command by private inspiration and instinct 2 Pet 1. 21. 5. The Scripture is Pure and Holy it commands all good and forbids reproves and condemns all sin and filthiness it restrains not onely from evil words and actions but thoughts glances Those are frequent adjuncts of the word of â—od holy pure and clean Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations it speaks purely of things evil and unclean It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause God who is the holy of holies holiness it self Isa. 6. 3. Dan. 9. 24 he is the author and inditer of it Luke 1. 67. 2. In regard of the instrumental cause the Pen-men of it were holy men 2 Pet 1. 21. Prophets and Apostles 3. From its matter the holy will of God Acts 20. 27. the Scripture contains holy and Divine Mysteries holy precepts of life holy promises Psal. 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us Iohn 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glass Iames 1. 23. to fire Ier. 23. 29. to light Psal. 119. 105. The reason of it is because God himself is pure most pure Psal. 92. ult Hab. 1. 13. It is pure 1. Subjectively in it self there is no mixture of falshood or error no corruption or unsoundness at all in it Psal. 12. 6. Prov. 8. 6 7 8. 2. Effectively so as to make others pure Iohn 15 3. It begets grace Iames 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Acts 20. 32. Ephes. 4. 11 12. The assertory part is pure what it affirms to be is and what it denies to be is not Psal. 19. 7. and 93. 5. Iames 1. 18. 2. What it promiseth shall be performed and what it threatneth shall be executed Numb 23. 19. 1 Sam. â— 30. Zach 1. 6. 3 What it commandeth is good and what it forbiddeth is evil Deut. 4. 8. Psal. 119. 108. and 19. 8 9. Rom. 7. 12. In other Books some truth is taught some good commmended some kinde or part of happiness promised But in the inspired Oracles of God all truth is taught all goodness commanded all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid prâ—cipitur bonitas quicquid promitâ—itur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is
there promised is happinesse It is a wonderful thing that all the particulars which the Canticles contain being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preached read and heard with holy affections and should be reverently mentioned The Jews in their Synagogues will not touch the Bible with unwashed hands they kiss it as often as they open and shut it they sit not on that seat where it is laid and if it fall on the ground they fast for a whole day The Turk writes upon the outside of his Alcorar Let no man touch this Book but he that is pure I would none might meddle with ours Alcoran signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men do but think themselves 6. The Scripture is Perfect The perfection of the Scripture is considered two ways 1. In respect of the matter or the Books in which the holy doctrine was written all which as many as are useful to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the integrity of the Scripture 2. In respect of the form viz. Of the sense or meaning of these Canonical Books or of Divine truth comprehended in them which Books contain most fully and perfectly the whole truâ—h necessary and sufficient for the salvation of the Elect and therefore the Scriptures are to be esteemed a sole adequate total and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it self and that in a threefold consideration 1. Of the principle for every principle whether of a thing or of knowledge ought to be perfect since demonstration and true conclusions are not deduced from that which is imperfect therefore it is necessary that the holy Scripture being the first onely immediate principle of all true doctrine should be most perfect 2. Of the subject for it hath all Essential parts matter and form and integral Law and Gospel and is wholly perfect Both 1. Absolutely because for the substance it either expresly or Analogically contains the doctrine concerning faith and manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of faith or precepts of life are to be found in the holy Scâ—ipture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essential this quantitative For all the Books are sufficient with an essential perfection although integrally they have not a sufficiency of the whole but onely their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim. 3. 16 17. Rom. 15. 4. Iohn 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we do not understand by Traditions generally a Doctrine delivered in Word and Writing but specially all Doctrine not written by Prophets or Apostles whether Dogmatical Historical or Ceremonial for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture do not binde the Conscience 2. Historical the Sayings and Deeds of Christ and the Apostles are perfectly contained in the Scriptures as many as suffice us for our salvation Iohn 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremonial or secondary opinions concerning Ecclesiastical Rites and Customs are for Essentials Substantials and Fundamentals generally contained in the word of God the accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimitted That is an incommunicable property of God every thing which is from another as the efficient cause is thereby limitted both for the nature and qualities thereof Secondly we do not understand such a perfection as containeth all and singular such things as at any time have been by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set down in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted Iohn 20. 30 31. and 21. 25. but we mean onely a Relative perfection which for some certain ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have been are or shall be necessary for the salvation of the Church Thirdly The several Books of Scripture are indeed perfect for their own particular ends purposes and uses for which they were intended of the Lord but yet not any one Book is sufficient to the common end the whole Scripture is compleat in all the parts thereof one speaking of that which another doth wholly pass over in silence one clearly delivering what was intricâ—te in another Paul speaks much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly Since God did reveal his will in writing those writings which by divine hand and providence were extant in the Church were so sufficient for the Church in that age that it needed not Tradition neither was it lawful for any humane wight to adde thereto or take therefrom but when God did reveal more unto it the former onely was not then sufficient without the latter Fifthly The holy Scripture doth sufficiently contain and deliver all doctrines which are necessary for us to eternal salvation both in respect of faith and good works and most of these it delivereth to us expresly and in so many words and the rest by good and necessary consequence The Baptism of Infants and the consubstantiality of the Father and of the Son are not in those words expressed in Scripture yet is the truth of both clearly taught in Scripture and by evident proof may thence be deduced That Article of Christs descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts. 2 27. Some Papists hold That we must not use the principles of Reason or Consequences in Divinity and require that what we prove be exprest in so many words in scripture These are opposed by Vedelius in
we are not hereafter to expect or look for any fuller or more clear Revelation of Divine Mysteries then that which was then delivered 4. Christ is called a Mediator of the New Testament or the New Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdom to reveal the Covenant of grace to the Church that she might not despair but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seen of the Father which dispensation was needful that the grace of God might not be contemned as haply it would have been if God had fully revealed and made known his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of Doctrine necessary to Salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his Doctrine but that which was in them more obscurely aenigmatically and briefly he explained more excellently fully and clearly the Apostles proved their Doctrine out of the Book of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. Sixthly All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places of Scripture Ioh. 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appears Iohn 15. 15. and 17. 8. Iohn 16. 13. 2. By reasons drawn from thence 1. The plentiful pouring forth of the Spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right-hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was fore-told by Ioel 2. 28. Acts 2. 33. Iohn 3. 34 35. Acts 2. 16 17. 2. The Scripture and the Prophecies of the Old Testament do teach and declare That all Divine Truth should fully and at once be manifested by the Messias who is the only Prophet high-Priest and King of his Church there is no other Revelation promised none other needful besides that which was made by him Isa. 11. 9. Act. 3. 23 24. Ioel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The Doctrine of the Law and the Prophets did suffice to Salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10. but to the preaching of the Gospel nothing is to be added we are not sent to wait for any clearer vision 3. So long as any truth needful to be known was unrevealed or not plainly taught the Lord did stir up some Prophet or other to teach the same unto the Church therfore the Lord surceasing to speak since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our seventh Proposition is Christ and his Apostles were able to propound and teach by lively voice that Doctrine which pertains to perfection Iohn 1. 18. and 11. 11 32. Iohn 8. 26 and the Apostles perfectly taught all things which are or shall be necessary for the Church Acts 20. 27. Gal. 1. 7 8 9. The Doctrine of repentance and remission of sins in the name of Christ doth summarily contain all things necessarily to salvation Act. 5. 31. and 11. 11. but this Doctrine the Apostles preached Act. 13. 38 39. Luke 24. 47. The Word of God is not only Milk for Babes but strong Meat for men of ripe years 1 Cor. 3. 1 2. Heb. 5. 14. and 6. 1 2. therefore it containeth not only matter of preparation but of perfection Our eighth Proposition is The summe and substance of that heavenly Doctrine which was taught by the Prophets and Apostles was by them committed to writing the holy Ghost giving them a commandment and guiding their hands therein that they could not erre so that the Word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward form viz. the Divine Truth immediatly inspired though different in the external form and manner of delivery Our ninth Proposition is That nothing is necessary to be known of Christian over and above that which is found in the Old Testament which is not clearly anâ— evidently contained in the Books of the Apostles and Evangelists Our last Proposition is that all things which have been are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired writteâ— and published and now received by the Church of God so that no new Reveltion or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are three opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expresly contained in Scripture and if it be â—â—â— totidem verbis they reject it 3. Of the Orthodox who say it contains all things expresly or by consequence Crocius in his Antiweigelius cap. 1. Quaest. 8. shews that private Revelation Dreams Conferences with Angels are not to be desired and expected in matters â—â— faith the Canon of the Scripture being now compleat The Weigelians talk of â—â— Seculum Spiritus Sancti as God the Father had his time the time of the Lâ—â— Christ his time the time of the Gospel so say they the holy Ghost shall â—â—â— his time when there shall be higher dispensations and we shall be wiser then the Apostles See Mat. 24. 14. and 28. 20. 1 Cor. 11. 26. See Mr Gillesp. Miscel. c. 10. Some say the Scriptures are but for the training up of Christians during their â—â—nority as Grammar rules for boyes and are not able to acquaint the soul â—â— the highest discoveries of God and truth And most corruptly they serve themselâ—â—â— with that expression of the Apostle 1 Cor. 13. 11. This Glasse say they is â—â—â— Scriptures through which we see something of God indeed whilst we are â—â—â—â—dren in understanding but very obscurely and brokenly and therefore say theâ—â—â— if ye would discern of God clearly and see him as he is ye must break the Glasse and look quite beyond Scriptures
place part whereof consisteth in the Story part in the Allegory So that the whole sense is contained in them both So for the second example of the Tropological There is not a two-fold sense of that place but one general sense that as the mouth of the Ox was not to be muzled so the Minister of the Gospel must be provided for Likewise of the Anagogical kinde It is not one sense to understand the rest of Canaan another the Kingdom of God But there is one whole sense that as they for their Idolatry were deprived of the Land of promise so we should take heed least by our disobedience we lose the hope of the Kingdom of heaven So we conclude that those are not divers senses but one sense diversly applied The literal sense is the only sense of the place because out of that sense only may an argument strongly be framed wherefore seeing Allegories and Tropes do not conclude they are not the senses of the place and Allegories devised beside the sense prove not though they may illustrate It is manifest that is always the sense of the holy Ghost which is drawn from the very words But we are not so certain concerning any mystical sense unlesse when the holy Ghost himself teacheth us as for example it is written Hos. 11. 1. Out of Egypt have I called my Sonne and Exod. 12. 46. Ye shall not break a bone of him It is evident that the first place is understood of the people of Israel the later of the Paschal Lamb. Who durst have applied those things to Christ unlesse the holy Ghost had first done it and declared his minde and meaning to us viz. That Son in the first place doth not only signifie the people of Israel but Christ also and by bone in the later place not only the bone of that Lamb but of Christ also is understood Secondly To whom the chief Authority to expound Scripture is committed It was decreed in the Councel of Trent That Scripture should be expounded as the Church expoundeth it and according to the common and unanimous consent of the Fathers If the Fathers agree not the matter is referred to a generall Councel If there it be not determined we must have recourse to the Pope and his Cardinals We say also that the Church is the Interpreter of Scripture and that this gift of interpreting resides only in the Church but we deny that it belongs to certain men or is tied to a certain place or succession of men The Ministry of judgement the Lord hath given to his Church 1 Cor. 2 15. and 10. 15. 1 Ioh. 4. 1. Act. 15. 16. 2 Cor. 14. 29 31 32. but the Soveraignty of judgement he hath reserved to himself The holy Scripture knows not the ancient Fathers acknowledge not as long as we have the Scripture there needs not any such standing Judge in the Church These three things Mr Down proves in his not consent of Fathers but Scripture the ground of faith p. 261. to 266. The holy Ghost is the Judge and the Scripture is the sentence or definitive Decree We acknowledge no publick Judge except the Scripture and the holy Ghost teaching us in the Scripture He that made the Law should interpret the same 1 Cor. 1. 12. 1 Ioh. 2. 27. Arguments brought by the Papists for their opinion Object 1. They object that place Exod. 18. 13 26. Answ. Moses was a Prophet indued with singular wisdom adorned by God with extraordinary gifts sent immediately by him and commended by Divine Testimonies to the people the Pope is not so He had chiefest Authority from God over all the Israelites but the Pope hath not so over all Christians Moses his Authority was extraordinary no man succeeded in his place Ioshua was a Captain only or Judge in Civil things Aaron only a Priest to administer in things sacred but Moses exercised both functions Object 2. They urge that place Deut. 17. 9. Answ. Here the Civil Magistrate and the Judge are joyned together as vers 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiastical matters the Emperor ought to be as well in Civil 2. The Pope doth not hold the same place among Christians that the high-Priest did among the Jews For he was the chiefest having all the rest of the Priests subject to him but the Pope is one amongst all having collegues many Bishops as at first or a few Patriarchs as after Object 3. Eccl. 12. 11. If the chief Pastor in the Old Testament had such authority much more the chief Priest in the New Answ. This one Pastor signifieth neither the High-Priest in the old Law nor the Pope in the new but Jesus Christ the high Shepherd for our souls Object Matth. 6. 19. Christ saith to Peter To thee will I give the Keyes of the Kingdome of Heaven Therefore the Pope hath Authority to expound Scripture Answ. First By the Keyes here is meant Commission to preach the Gospel not Authority of interpreting the Scriptures When the Gospel is preached the Kingdome of Heaven is opened to the Beleevers and shut to the unbeleevers Secondly That Authority of the Keys was not committed to Peter only but to the other Apostles also Mat. 28. 18 19. There is a two-fold Judgement 1. Of Discretion 1 Cor. 10. 15. 2. Of Authority as the Parliament judgeth capital crimes If the Papists understand the word Iudge to signifie Discerning as when we judge of meats by the taste every faithful person ought to pray unto God for grace to judge to discern and to know the true sense of the Scripture But if by judging they understand to pronounce Decrees definitive and infallible Judgements touching the sense of the Scriptures thereby to binde other mens consciences there is no man in the world that hath that power See Moulins Buckler of Faith We have a more compendious way to come to the understanding of the Scripture It were too long when we doubt of any place to stay till we have the general consent of the Pastors of the Church or to expect a general Councel or to go up to Rome But the word of God is amongst us the Scriptures themselves and the Spirit of God opening our hearts do teach us how to understand them And yet we say not as the Papists falsâ—y charge us that we allow every private mans Interpretation of Scripture refusing the judgement of the Pastors of the Church Panoruitan saith The opinion of one godly man ought to be preferred before the Popes if it be grounded upon beâ—ter authority of the Old and New Testament 2 Pet. 1. 20. No prophecy of the Scripture is of any private Interpretation Stapleton saith Iuterpretation is private either Ratione personae when the man is prviate or Ratione medii when it is not taken out of the Context and Circumstances or Ratione finis when it is for a false end Now private Interpretation in regard of
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
Pope approves The Practice of the Church is that which the Pope observes the Interpretation of the Fathers is that which the Pope follows the Determination of Councels what the Pope confirms so that the Pope must interpret all Scripture But divers Reasons may be alledged to shew that the true Interpretation of Scripture is not to be sought for from the Popes of Rome 1. Because the Popes of Rome have frequently and grosly erred in interpreting of Scripture as in Rom. 8. 8. Those that are in the flesh cannot please God that is Those that are married said Siricius the Pope Innocent so expounded those words Iohn 6. Unlesse you eat the flesh of the Son of man and drink his bloud you shall have no life in you that he thence concluded That there is no salvation without receiving the Eucharist and that it is to be given to Infants Pope Boniface interpreted Luke 22. 38. of the Temporall and Spirituall Sword delivered to the Pope 2. Because the Popes of Rome doe differ among themselves in interpreting of Scripture as Matth. 16. 18. Some Popes say rightly that by the Rock Christ or the Confession of Faith given by Peter concerning Christ is meant others interpret it of the person of Peter the Apostle others expound it to be the Romane Seat or Chair 3. Because many of the Popes of Rome have not only erred but been grosse and wicked Hereticks Liberius the Pope about the year 350 was an Arian and subscribed to the unjust condemnation of Athanasius and afterward as an obstinate Heretick was deposed Honorius the first was a Monothâ—lite he held that Christ had but one will and so but one nature and for this Heresie was condemned in three General Councels Some Popes were Atheists as Leo the tenth who called the Gospel Fabulam de Christâ— One cals the Pope that great Heteroclite in religion another saith The Pope is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians That the general consent of Fathers is no good Rule for interpreting Scriptures See Iaâ—â—â—us Laurentius his singular Tractate entituled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. Proposit. 9. In his Auctarium he proves that the Protestants do more esteem the Fathers then the Papists and Jesuites For Councels Gregory the Pope equalizeth the four first General Councels to the four Gospels not in respect of Authority but in respect of the verity of the Articles defined in them He saith not They could as little erre but they did as little erre in their decisions or to speak more properly That their Doctrine was as true as Gospel because the Determinations in those first General Councels against Hereticks are evidently deduced out of holy Scriptures Dr Featley's Stricturae in Lyndomastigem concerning the 7 Sac. For if these four general Councels be of equal Authority with the four Gospels the Popes Authority as Papists say being above the Authority of the Councels it followeth That his Authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true Interpretation of Scripture is not to be sought from general Councels First Because even universal Councels have erred the Chalcedonian Councel one of the four so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universal visible Church Matth. 26. 65. Iohn 11. 47. See Act. 4. 18. Secondly General Councels have been opposite one to another that of Constance to the other of Basil whereof one setteth down that Councels could erre and so also the Pope and that a Councel was above the Pope the other affirmeth the quite contrary Thirdly There were no general Councels after the Apostles for three hundred years till the first Councel of Nice when yet the Church had the true sense of the Scriptures Fourthly The general Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councel of Nice Fifthly Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say That the Scripture ought to be expounded by the Rule of Faith and therefore not by Scripture only But the Rule of Faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their Interpretation it not by man but of the Spirit like wise Let Councels Fathers Churches give their sense of the Scripture its private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it s not private because its Divine the sense of the holy Ghost and private in 2 Pet. 1. 20. is not opposed to publick but to Divine and the words are to be read No Scripture is of a mans own Interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The Order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense three Rules are of principal use and necessity to be observed 1. The literal and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing disagreement the holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will alwayes fit the purpose for Gods word must always bring perfect truth it cannot fight against it self 3. Such figurative Sense Limitation Restriction or Distinction must be sought out as the Word of God affordeth either in the present place or some other and chiefly those that seem to differ with the present Text being duly compared together The End of the first Book THE SECOND BOOK OF GOD. CHAP. I. That there is a God HAving handled the Scripture which is principium cognoscendi in Divinity I now proceed to Treat of God who is principium essendi or thus The Scripture is the rule of Divinity God and his works are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honor him 2. It is the end of all Divine Revelation Iohn 5. 39. 3. To be ignorant of God is a great misery Being alienated from the life of God through the ignorance that is in them 2. Profitable Our welfare and happiness consists in the knowledge of God Ier. 9. 23. Iohn 17. 3. the knowledge of God
say that men might know Gods being and bounty by his works Others urge Rom. 1. 19. Act. 14. 17. The Scripture is the only means of knowing God savingly therefore it is called salvation Heb. 2. 3. See 2 Tim. 1. 10. Quid erit mundus sublato verbo quam infernus merum Satanae imperium Luther loc commun 1. Clas cap. 23. If that were true Doctrine then men may be saved without Christ or they may be saved by Christ who either know him not or believe not in him for the works of God can never reveal Christ. Solus Christus medium speculum est per quod videmus Deum hoc est cognosâ—inus ejus voluntatem Luther loc commun Clas 1. c. 1. Non solum periculosum sed etiam horribile est de Deo extra Christum cogitare Id. ibid. No man comes to the Father but by me See Iohn 17. 3. Acts 4. 12. Col. 2. Ephes. 2. 12. saith That the Gentiles were without hope and without God in the world therefore they could not conceive hope of remission of sins from the creatures Rom. 1. 20. The invisible things of God viz. his Power and God-head may be known by the contemplation of the creatures but not his mercy in pardoning sins and the hope of salvation by redemption For that power and God-head strikes a fear into a man and requires perfect obedience but doth not promise remission of sins It is true that God instructed the Heathens by his works of Creation and Providence But never any yet could instance in one of them and say assuredly that by using well their naturals he came to eternal life Zuinglius said That God did extraordinarily work grace and faith in the Heathens which opinion of his is much exagitated by the Lutherans and he is justly forsaken by the Orthodox in this point The Papists and Arminians say That God gives an universal sufficient grace to all men even to Pagans Paul Rom. 1. speaking of them all saith They became vain in their imaginations That is an excellent speech of Augustines Qui dicit hominem servari posse sine Christo dubito an ipse per Christum servari possit See Mr Burgesse of Grace Sect. 12. Serm. 120. It were a worthy work for one to collect the several places in Scripture where the relations of Christ to his Church are mentioned his various denominations also and representations are expressed they being all great props of faith CHAP. II. Of CHRIST I. His Person IN Christ we must consider two things 1. His Person 2. His Offices In his Person also we must consider two things His Natures and the Union of them His Natures are two The God-head and the Manhood The Union of them is such as is called Personal which is a concurrence of two Natures to make one Person that is an individual subsistence as the soul and body in one man I shall therefore treat of these three things The God-head of Christ. The Manhood of Christ. The uniting of these two in one Person Concerning the God-head having shewed that Christ is God even the second Person in Trinity I now will shew how he is God and why he was to be God He is God the Son the Sonne of God he calleth himself the Son and is so called of his Church Not the Father nor the holy Ghost but the Son took our nature upon him for we are admitted into the Church with this faith being baptized Into the Name of the Father Sonne and holy Ghost He became our Saviour that he might make us sons unto his Father But consider how he is God not by Office nor by Favour nor by Similitude nor in a Figure as sometimes Angels and Magistrates are gods but by Nature he is Equal and Co-essential with his Father there is one God-head common to all the three Persons the Father the Sonne and the Spirit and therefore it is said That he was in the form of God and thought it no robbery to be equal with God Phil. 2. 6. Loe an equality to God the Father is ascribed to him he is not God in any secondary or inferiour manner but is in the very form of God equal to him the God-head of all the three Persons being one and the same In the next place I shall shew why he must be God There are four Reasons of it 1. That he might be able to suffer 2. To merit 3. To do those things which must be done after suffering and meriting And 4. For the further manifestation of Gods love to man First I say that he might be of power to suffer what was to be suffered by our Redeemer that is the punishment due to our sins For our Redeemer must no otherwise redeem us then by being our Surety standing in our very stead supplying our room and sustaining in his own person that punishment which all our sins had deserved at the hands of Gods Justice He must be a propitiatory Sacrifice for sinne he must be made sinne for us our iniquity must be laid upon him and he must bear our sins in his body upon the Tree Christ must suffer for sin Now the punishment due to our sins was the horrible wrath of God a burden so heavy as no shoulder of any meer creature could bear it for there is no proportion betwixt the weaknesse of man and the anger of God Wherefore he was to be God that the omnipotent power of the God-head might uphold the frailty of the manhood to the end that it might not be oppressed with the weight and sink down in despair discouragement impatiency dejectednesse or the like inconveniences which had he been driven unto he had sinned and so should have lost himself in stead of redeeming us This seems to be meant by the brazen Altar upon which the Sacrifice must be burnt and which was made with wood but covered with brasse so Christ was man but the weaknesse of the humane nature was covered with the power of the Deity that it might not be consumed Wood would have been burnt with fire brasse would not man would have been swallowed up with those sufferings had not the Divine Power upheld the same Secondly He must be God that the God-head might give worth value meritoriousnesse unto the sufferings and obedience both which the humane nature performed To the end that one man might stand in the stead of all men and that God might account himself as much satisfied in his Justice by his sole and short sufferings as if all men had suffered everlastingly and as much honoured by his obedience as if all men had obeyed it was requisite that that one man should be made more excellent then all men put together and so he was made by being God and man For the humane nature of Christ in that it is personally united unto God and hath the God-head dwelling in it bodily so that the body is the body of God and more worth then all the
to God 1. That God might manifest 1. His hatred of the corruptions of his elect 2. The truth of his threatnings In the day that thou eatest thou shalt die the death 3. The exactnesse of his Justice both in punishing those that are out of Christ when Christ himself suffered so much from his Father and in pardoning his people Rom. 3. 25 26. give Christ unto us but of Justice to pardon those that were in Christ. 4. His mercy mixt with justice to all men that are saved now justice is satisfied and mercy magnified that which is done by our Surety is counted as done by our own persons Secondly In reference to Christ 1. To declare the transcendency of his love rather then we should be forsaken for ever he would undergo for a while the losse of his Fathers love Mat. 27. 46. in his apprehension 2. To shew the reality of his Incarnation he had not only the excellency of our nature but all the common infirmities 3. To shew his great condescention he denied himself in all his glory for a time 4. To declare the compleatnesse of his satisfection he had all manner of calamities in sense and the losse of his Fathers love the Divine Vision was suspended 5. That he might by all this declare himself to be a perfect Mediator Thirdly In reference to Satan That he might answer all his objections he desired nothing more then the death of Christ he had his desire and his Kingdom was overthrown by it Fourthly In reference to his Children That they might have encouragement to come to God by him that they might have strong consolation our remission is more honourable to be forgiven on satisfaction sets the person offended in the same state of Innocency that before our happinesse is more sure being by the bloud of the Son of God Christs death is not only to merit but also to satisfie for there is a difference between merit and satisfaction merit properly respects the good to be obtained satisfaction the evil that is to be removed As a man merits a reward which is good but satisfieth for that fault which is committed 2. Merit properly respects the good of him that meriteth or him for whom he meriteth satisfaction respects the good of him for whom the satisfaction is made Three things make up satisfaction 1. Ordination of the Judge 2. Submission of the Surety 3. Acceptation of the sinner Satisfaction is nothing but that quo alicui plenè satissit This the Scripture expresseth by Redemption Expiation Reconciliation Satisfactionis vocabulum in hoc negotio Scriptura non usurpavit rem tamen ipsam docuit manifestissimé Rivet Disp. 13. de Satisf Christi The word satisfaction is not found in the Latine or English Bibles applied to the death of Christ In the New Testament it is not at all in the Old but twice Numb 35. 31 32. But the thing it it self intended by that word is every where ascribed to the death of our Saviour there being also other words in the original Languages equivalent to that whereby we expresse the thing in hand It is a term borrowed from the Law applied properly to things thence translated unto persons and it is a full compensation of the Creditor from the Debtor Hence from things real it was and is translated to things personal Isa. 53. 12. The word Nasa argueth a taking of the punishment of sin from us and translating it to himself and so signifieth satisfaction so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Peter 1 Pet. 2. 24. in the room thereof Mr. Owen of Redemption l. 3. c. 7. Of Christs Priesthood you have heard now you shall hear of his Prophecy a work annexed to Priesthood for the same persons were to teach the people that were to offer up Sacrifice for them although some did teach that might not offer up Sacrifices These Titles are given to Christ in respect of this Office He is called Dan. 8. 13. Palmoni The revealer of secrets The Doctor Matth. 23. 28. Law-giver Jam. 4. 12. Counsellor Isa. 9. 6. Revel 3. 18. Chief Prophet of his Church Act. 3. 22. 3. 37. that Prophet by an excellency Mark 2. 6. John 1. 18. 15. 15. 3. 32. 14. 25. The Angel of the Covenant Mal. 3. 1. The Apostle of our profession Heb. 3. 1. A faithful witnesse Apoc. 1. 5. A witnesse Isa. 55. 4. The light of the Church and of the world Isa. 60. 1. Luk. 2. 32. and The author and finisher of our faith Heb. 12. 2. He is the great Prophet like unto Moses yea farre above Moses whom God hath raised up in his Church to teach them all truth The Prophets Office was to teach the people the things which pertained to their duty that they might please God and attain his promises Now Christ is also the teacher of the Church which taught the will and whole counsel of God concerning our salvation that Prophet whom Moses did foretell and whom the people expected for this end in that time that he lived as the words of the Samaritan woman shew See Deut. 18. 8. Iohn 15. 15. 17. 8. The matter or parts of this prophetical Office was teaching or revealing the will of God This teaching of Christ is double External and Internal externally he taught 1. By the Ministery of his Prophets in the times that went before his coming into the world whom he raised u◠for that end that they might reveal so much of his will as was necessary for them to know Peter telleth us that he spake to the Spirits that were then in prison and that the Gospel was preached to them that were dead meaning his Prophets in former time whom Christ by his Spirit stirred up for that end 2. He taught himself in person when he had taken our flesh upon him for the space of three yeers and a half or as some think of four yeers going up and down and teaching the Doctrine of the Kingdom saying Repent and believe the Gospel and confirming his Doctrine with miracles and signs of all sorts to the astonishment of all that heard the report of them as the Story of the Gospel written by the four Evangelists doth plainly shew 3. He taught by his Apostles Evangelists and Prophets men which he stirred up with extraordinary gifts and power to preach every where sending them out first whilst himself lived into all the Countrey of Iudaea and then after into the whole world and not only so but moving some of them to write in books and leave to the Churches use those holy Scriptures which are the perfect rule of our Faith and Obedience and do sufficiently plainly and perfectly instruct the whole Church and each member of it to the saving knowledge of God and Christ so that if there were never another book extant in the world yet if a man had these writings for all substantial points truly translated into a tongue understood by him and had
Arch-bishops four thousand Bishops and five thousand Saints approved by the Church yet if they be compared to the Jesuites or to the weak and unperfect types of them the Franciscans it is no great matter that they have done Dr. Donnes Ignatius his Conclave A rich Merchant in Paris in meriment told the Friers of Saint Francis that they wore a Rope about their bodies but Saint Francis should once have been hanged but was redeemed by the Pope on this condition that all his life after he should wear a Rope but they in earnest got judgement against him that he should be hanged for it Doctor Taylors Romish Fornace The Monks and Friers are no where mentioned in Scripture unlesse Apoc. 9. 3. Locusts issued out of the bottomlesse pit they by their smoaky Tradiditions obscure the light of the Gospel To prove their Cardinals a Divine Ordinance they urge that place 1 Kings 2. Domini erunt Cardines terrae See Polyd. Virg. de Invent. rerum lib. 4. cap. 9. pag. 270. They consist for most part of personages nobly descended they are admitted to kisse the Popes mouth they onely elect the Pope and from them onely the Pope elected must be selected Saint Peter had no Cardinals about him A certain Friar wittily preached to the people at Lions in France when he said That the Hogonots so the Protestants are called in France did agree with the Church of Rome in all the Articles of Faith but that there was one wicked word Solùm Onely at the noise of which the warre was kindled for they Onely beleeved what the Rule of Faith hath from the holy Scriptures but the Romane Church required something more to be beleeved then what is contained in the Rule of Faith or holy Scriptures because the Authority of of the Church will have it so Junius de Eccles. cap. 17. de Eccles. Roman Corollaries from the Church and Antichrist First From the Church Christs great interest here below is the Church it is his Hephzibah his delight is in her it is as Shew-bread continually before him the people of God are his Segullah his peculiar treasure his jewels Mal. 3. 17. all the rest of the world being but as lumber in comparison for them the world stands The Church is the fulnesse of Christ Ephes. 1. 22. The great blessings are out of Sion The interest of Christ extends to all Churches where a people love the Lord Jesus in sincerity The Donatists would include the Church in their parts of Africk the Papists say they only are the Church Christs interest is not limited to any forms 2 Cor. 11. 28. None are true members of the invisible Church of Christ but only those which have the Spirit of Jesus Christ in them really holy and united to Christ the Head There is a great controversie about qualification of Church-members therefore Apollonius and Spanhemius have begun their Dispute with this Question Some say The members of every particular Church are obliged at their first admission to shew to the whole Congregation convincing signs of their Regeneration and true Grace Some urge that the Scripture in the description of a godly man rests not in the negative Rom. 8. 1. and that a bare profession is not enough or to say I know no evil by him or that he is not scandalous they urge 1 Thes. 1. 1. and 2 Thes. 1. 1. they say the Church is not only termed holy from the better part but the particular members are commended for holinesse 2 Thes. 1. 3. Phil. 1. 7. We are strict say they in taking a wife or servant enquire after them and are not satisfied that we hear no ill so a judgement of severity is to be used in admitting Church-members and because we may be deceived therein the more care is to be used Others say If they be willing to give up their names to Christ it is enough because the Church is a School there they are admitted Non quia docti but ut sint docti not because they are learned but because they are willing to learn Would you have Church-members real Saints crosse to the Texts the Floor and Drag-net or such as by the exactest scrutiny that can be made we may judge to be Saints really I desire your Texts for this D. Ames saith Falsum est internas virtutes à nobis requiri ut aliquis sit in Ecclesia quoad visibilem ejus statum Bellarm. Enerv. Tom. 2. l. 2. c. 1. Sect. 5. The Apostles at the first gathering of the Church of the New Testament never required any more then the profession of the faith of Christ in fundamentals and that they were willing for the time to come to walk in Gospel-rules Iohn Baptist received Publicans and sinners souldiers Scribes Pharisees when they confessed their sins and desired to be admitted into the faith of him whom Iohn preached See Act. 2. 41 47. Vide Calvin ad Mat. 3. Many a one that may have real grace yet out of bashfulnesse and because he hath but weak parts may not be able to evidence it to others and others who have greater gifts may carry it away when they are not inwardly wrought upon I suppose therefore those are to be received into Church communion which prosesse the faith of Christ and subject to the rules of the Gospel if they be freed from damnable errors and scandalous conversation Some conceive the gathering of Churches out of Churches to be unwarrantable and think it is confusion 1 Cor. 14. 33. Where is there say they any warrant from Moses and the Prophets or from Christ and his Apostles for any such thing though yet in their times many Church-members were as ignorant and prophane as now To be a member of the Church of Christ is a great priviledge the Communion of Saints is the only good fellowship The Communion of the Saints consists in three things First In the Communion of their Graces what Graces they have they have not only for their Salvation but in trust for the good of the body the members of the body should be helpful to one another Secondly In the use of Gods Ordinances this was the beauty of the primitive times Act. 2. 42. there was no such separation then Thirdly In the performance of all mutual Offices of love Serve one another in love Our Union with Christ is the ground of this Communion As all men are one in the first Adam so all the Saints are one in the second Adam This Union is wrought on Gods part outwardly by the Word and inwardly by the Spirit on mans part Outwardly by our profession Inwardly by faith Rom. 11. 20. By Communion of Saints is meant their common partaking in Christ their Head and all his Benefits and their mutuall interest one into another There is no such good fellowship in the world as in the Church of Christ. Secondly From Antichrist That the Popish Doctrine tends to the extream dishonour of Gods Word
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.
Leigh's Body of Divinity A SYSTEME OR Body of Divinity Consisting of TEN BOOKS Wherein the FUNDAMENTALS and main Grounds of RELIGION are OPENED The Contrary ERROURS REFUTED Most of the CONTROVERSIES Between US the PAPISTS ARMINIANS and SOCINIANS Discussed and handled SEVERAL SCRIPTURES Explained and vindicated from corrupt Glosses A Work seasonable for these times wherein so many Articles of our Faith are questioned and so many gross Errours daily published By EDWARD LEIGH Esquire and Master of Arts of Magdalen-Hall in OXFORD Quisquis bonus verusque Christianus est Domini sui esse intelligat ubicunque invenerit Veritatem August de Doctrina Christiana l. 2. LONDON Printed by A. M. for William Lee at the Sign of the Turks-head in Fleet-street over against Fetter-lane M. DC LIV. TO ALL THE Orthodox and Godly MAGISTRATES MINISTERS AND PEOPLE of ENGLAND who are Lovers of Truth and Holiness I Am not ignorant that the Socinians make sport in their Books with the Protestant Authours because they call themselves the Orthodox and say We use that as a spell thinking thereby to charm all dissentiates And some that plead for Universal Redemption Apostasie of the Saints and such corrupt Doctrins seem to slight those mormolukes of Arminianism Pelagianism Socinianism Yet there are those who are Orthodox whose judgement is sound in matters of Faith and there are also without question many in these dayes who are Hetrodox and unsound in the Faith We have no such custome nor the Churches of Christ saith the Apostle 1 Cor. 11. 16. The concurrent judgement of the Reformed Churches is not to be slighted That saying of Vincentius Lirinensis cap. 5. in Commonit adversus Haereses is worthy our serious consideration Mos iste semper in Ecclesia viguit ut quò quisque foret religiosior eo promptius novellis adinventionibus contrairet That custome saith he hath still flourished in the Church that the more religious any one was the more readily he would oppose new inventions Truth is precious and should be maintained Errour is dangerous and should be opposed Buy the truth and sell it not saith Salomon Ierusalem is called a City of truth Zech. 8. 3. The Church is called the pillar and ground of truth 1 Tim. 3. 15. Christ came into the world that he might bear witness to the truth Iohn 18. 27. The Prophet Ieremiah complains That none were valiant for the truth Contend earnestly for the Faith which was once delivered to the Saints We can do nothing against the truth but for the truth saith Paul It is made a sign of Christs sheep Iohn 10. 4 5. to take heed of errours and false teachers Our Magistrates should do well to follow the examples of our Iosiah King Edward the sixth and Queen Elizabeth Two things in King Edward 1. In his honouring the Word of God 2. In his opposing of errour and false worship When he was crowned they put into his hands three Swords he answered there was one yet wanting the Word of God the Sword of the Spirit which was farre to be preferred before all those When he was pressed by Bishop Ridley and others to tolerate his Sister Masse in her own Chappel he would not though importuned yeeld thereunto saying He should dishonour God in it and being much urged by them he burst out into tears and they affirmed That he had more Divinity in his little fingers then they in all their bodies Queen Elizabeth after her Coronation when the Bible was presented unto her at the little Conduit in Cheapside she received the same with both her hands and kissing it laid it to her brest saying That the same had ever been her chiefest delight and should be the Rule by which she meant to frame her Government Fregevill a wise French Writer in his Apology for the general cause of Reformation observes two memorable things in Queen Elizabeths Government 1. That under her first Reformation had free and full course throughout England 2. That she was a favourer of the Clergy She once in her Progress visiting the County of Suffolk all the Iustices of Peace in that County met her Majesty every one of them having his Minister next to his body which the Queen took special notice of and thereupon uttered this Speech That she had often demanded of her Privy Councel why her County of Suffolk was better governed theu any other County and could never understand the reason thereof but now she her self perceived the reason It must needs be so said she where the Word and the Sword go together It is the Duty of the Magistrate not onely to regard that the life of his Subjects be civil and honest but also that it be religious and godly Therefore we are taught to pray for them that we may live under them a peaceable life not onely in all honesty but also in all godliness or true worship of God as the word used by the Apostle doth signifie Therefore the King was commanded to take a copy of the whole Law and not of the second Table only implying that he should look to the execution as well of the first Table as the second Ministers also should appear for the truths of God and be able now if ever to convince the gain-sayers Tit. 1. 9. The Scripture is profitable for doctrine and for reproof 2 Tim. 3. 16. Shall we have the Pelagian Doctrine of Free-will and the power of nature pleaded for and our Bertii maintaining the Apostasie of Saints and shall we have no Bradwardines to write de causa Dei nor Augustines de bono Perseverantiae I remember when the worthy Prolocutor of the Assembly with other Divines brought in the Confession of Faith into the House of Commons he said They had been the longer and had taken the more pains about it that it might obviate the errours of the times Sozomen relates a very remarkable story to this purpose When the Synod of Nice was called against Arius many of the wiser Heathens came thither to hear the Disputation there One Philosopher among the rest behaved himself very insolently there and petulantly derided the Christian Ministers an old plain countrey-man ex illustrium confessorum numero being not able to brook his arrogancy desired to dispute with him and having a last gained liberty he began thus Philosophe audito VNVS EST DEVS COELI TERRAE c. Hear Philosopher making a Confession of his Faith there is one God maker of Heaven and Earth and all things Invisible and then shew'd how Christ was born of a Virgin and conversed here with men and died for them and should after come to judge men for all that they had done here on earth and then concludes That these things are so without any other curious search we certainly beleeve Therefore do not spend your pains in vain in a curious refuting of these things which are only rightly understood by faith or in searching how they
free gathering of Churches I would wish such to weigh well what M. Baxter hath in his Christian Concord pag. 34. to 4â— For the judgement of divers Reformed Divines holding the Pope to be Antichrist see Vigniers Preface to that excellent Book of his entituled Theatre De L'Antichrist and M. Prinns Canterburian Doom p. 277 278 279. if that be true which I heard from the Professour of Divinity in the University out of the Pulpit Bellarmine saith That since that Doctrine prevailed amongst us that the Pope was Antichrist that they have been of the losing hand I wonder then why some of our Divines should speak and write so warily that way I might adde divers things to that I speak there of the Iesuites and Monks The Dominicans come nearer us then the Fraciscans Friar Francis is highly commended by the Papists for three notable acts First For gathering Worms out of the way Secondly For calling all manner of beasts as Worms and Asses his Brethren Thirdly For taking lice off beggars and putting them on himself yea into his own bosom See Lewis Owens running Register his unmasking of all Popish Monks and Iesuites and also his Speculum Jesuiticum In the seventh Book I speak of Our Union with Christ and the special Benefits by him Adoption John 1. 12. Iustification Act. 13. 38 39. Sanctification 1 Thess. 4. 1. Col. 2. 13. Rom. 12. 9. to the end 1 Cor. 13. 4 5 6 7. Gal. 5. 22 23 24. Ephes. 6. 14. to 19. Philippians 4. 4. to the 9. In the eighth of the Ordinances where I shew the need of them for the ablest Christians here and maintain the several Ordinances For that of Baptism Why should the Priviledge of Infants under the Gospel be straighter then it was under the Law Or actual Faith be more required in all that are to be baptized then it was in those that were to be circumcised when Cirlumcision as well as our Baptism was a Sacrament of Admission into the Church and a Sign and Seal of the righteousnesse of Faith Rom. 4. 11. In the ninth Book I speak of the Decalogue where I acknowledge I have received much help from a Manuscript of M. Wheatleys for the four first Commandments and of M. Bals for the first See M. Caudries second part of the Sabbath In the last I treat of Glorification Mat. 25. 46. 2 Cor. 5. 10. See an excellent Sermon of Master Thomas Goodwins of this Argument stiled The Happinesse of the Saints in Glory on Rom. 8. 18. I have not only gone over the several Heads of Positive Divinity but I have likewise handled many if not most of the chief Controversies betwixt Us and the Papists the Arminians Socinians and also discussed several things about Church-Government to make it more full and generally usefull to settle men in the main Truths It is reported of David Paraeus That his labour was bestowed in polishing the body of Christian Doctrine collected by Zachary Ursine and that he desired not to die till he had finished that task but when he had concluded it he joyfully uttered these words Now Lord suffer thy servant to depart in peace because I have done that which I desired I have cause to bless God as for that good esteem which my other Labours have generally found amongst both learned and pious Christians so for enabling me to accomplish this great work Some may perhaps blame me for gleaning some notions from such as I hear as well as from the Authors I reade To that I might say Habes confitentem sed non reum I know no such guilt in it if I do make use sometimes of some special Observations I hear from the Pulpit though I hear often the same things from several persons Some hold that a mans Sermon is no longer his own when he hath preached it and I think the ears as well as the eyes are senses of Discipline Besides many Divines and some Rabbies though I had but harsh language from one Divine have acknowledged themselves beholding to me for my Labours therefore I hope none will grudge if I do likewise benefit my self and also others by my Collections in that kinde I pray God to guide us all in the truth and to preserve us from Apostasie in these declining dayes Thy hearty Well-willer EDWARD LEIGH Imprimatur Iune 15th 1653 EDMUND CALAMY PROLEGOMENA Hebrews VI. I. THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapablenesse of Divine Mysteries from vers 11. to the end He tels them they were dull of hearing and that their ignorance was affected they might for their time and means have been teachers and yet now they must be taught and which is strange the very principles of the word of God Here in the beginning of this Chapter he earnestly exhorts them to increase both in knowledge and obedience Leaving The Apostle alludes to men running a race they leave one place and go on forward we must leave the principles of Religion that is not stick there but passe on to a greater perfection The Apostle hath reference to the Schools of the Iews where he was trained up there were two sorts of Schollers 1. Punies or petties 2. Proficients Perfectists Six Principles are named as so many Heads and Common-places of the ancient Catechism not but that there were many other necessary principles yet they might be reduced to these 1. Two main duties that is 1. The Doctrine of Repentance from dead works that every man is dead in sinne by nature and therefore had need to repent 2. The Doctrine of Faith in God in his Nature as manifested in the Word and revealed in Christ. 2. Two means 1. The Doctrine of Baptisms by which in the Plural Number he means both the Sacraments and also the inward Baptism of Christ and that outward Baptism of Iohn that is to say of the Minister though some referre it to the set times of Baptism 2. The Imposition or laying on of hands that is by a Trope or borrowed speech the Ministery of the Church upon the which hands were laid not the Sacrament of Confirmation as à Laâ—ide expounds it So Cartwright in his Harmony See M. Gillespies Miscel. cap. 3. pag. 47 48. and M. Cartw. Rejoynd p. 278. 3. Two Benefits Resurrection of the dead that the same numerical body shall arise again that it dies not with the body and eternal judgement so called metonymically because in that Judgement sentence shall be given concerning their eternal state either in weal or woe Vide Grot. in Matth. 26. 45. Not laying again the foundations Three things are required in a foundation 1. That it be the first thing in the building 2. That it bear up all the other parts of the building 3. That it be firm and immoveable Simply and absolutely in respect of all times persons and things Christ only is the foundation upon which the spiritual building of the Church is
raised The first principles of heavenly Doctrine are named here a foundation because they are the first things which are known before which nothing can be known and because upon the knowledge of these things all other parts of heavenly knowledge do depend They must be so firmly laid and received at the first as they should never be questioned more not that Ministers may not preach again of Principles Those that deny Fundamentals must of necessity destroy Religion Perfection is building on the old foundation In no age since the Gospel dawned in the world were all fundamentals in Religion denied till now The Apostles are the foundation of the Church Ephes. 2. 20. Revel 21. 14. in three respects 1. Because they were the first which founded Churches and converted unbelievers to the faith 2. Because their doctrine which they received immediately from God by most undoubted revelation without mixture of errour or danger of being deceived is the Rule of Faith to all after-comers 3. Because they were Heads Guides and Pastors of the whole universal Church The Proposition or Observation which ariseth from these words thus opened may be this The Principles and Foundations of Christian Religion must be well laid Or thus Catechizing and instructing of the people in the Principles of Religion is a necessary Duty to be used The Apostle illustrates this by a comparison first from Schools secondly from building the foundation must be first laid The excellent definition of catechising which the Apostle here gives yeelds us two good proofs of its necessity 1. It is the Doctrine of the beginning of Christ by some rendred not unfitly for the sense which gives beginning in Christ. 2. It is a foundation which bears up all the building without this preaching is to no purpose which though it makes the least shew yet it is of greatest use it establisheth men and keeps them free from wavering 3. This course is most agreeable 1. To Art all Arts proceed from principles Physicians have their principles Lawyers their maxims Philosophers their chief sentences 2. To Nature which first forms the vital parts then the more remote 3. It is sutable to reason Principles are 1. Easiest in themselves 2. Facilitate other matters 3. Are the most necessary Doctrines of all the rest they bear up all the rest 4. Are of continual and constant use Principia sunt minima quantitate maxima virtute 4. Gods order and practice hath been still to lay principles things might easily passe from one to another at first they lived so long Cain and Abels sacrificing is an evidence of catechising before the Flood there was no Word written then therefore it is like their Fathers taught them It was practised by Abraham Gen. 18. 19. the fruit of which observe in his sonne Gen. 24. 63. and servant Gen. 12. 26. God himself writes a Catechism for the Jews describing a short compendium of Religion in the two Authentick Tables of the Law Hannah delivered Samuel to Eli his Instructor so soon as he was weaned Iehoiada taught the young King Iihoash David and Bathsheba practised it 2 Chron. 28. 8 9. Psal. 34. 11. Prov. 4. 4. 31. 1. and Salomon himself seems to give that precept out of the most experience of his own most excellent education Teach a childe the trade of his way and when he is old he shall not depart from it though himself scarce did so and Eccles. 12. 23. he draws all which he had said in his whole Book to two heads Fear God and keep his Commandments Catechizing was also practised by Christ and his Apostles Luke 2. 4. Acts 22. 3. Heb. 6. 1 2 3. Christ allowed of Hâ—sanna sung by children He begins with regeneration to Nicodemus and he drew the whole Law into two heads Matth. 22. 37. Iohn and Christ preacht Faith and Repentance and the Apostles after them Theophilus was catechized Luke 1. 4. Apollos Act. 18. 23. Timothy 1 Tim. 3. 15 2 Tim. 2. 2. The Apostle Paul commends to Timothies custody a patern of wholsome Doctrine which he cals A form of Doctrine Rom. 6. 17. and the Analogy of faith Rom. 12. 6. that is certain plain rules unto which all others must hold proportion The Magdeburgenses observe from these places and that Heb. 6. that there was Catechismus ab Apostolis traâ—itus that the Apostle drew the Doctrine of the Gospel into short heads for the instructing of the children of the Church This Duty principally belongs to Ministers their Office is set down under the name of catechizing Let him which is catechized make him that catechizeth partaker Gal. 6. 6. Ministers must plant and beget as well as increase and build up feed the Lambs as well as the Sheep they are compared to Nurses wise Stewards skilfull builders it must be performed by Housholders also Ephes. 6. 4. God chargeth Parents to perform this Duty Deut. 6. 6 7. Rehearse them continually whet them upon thy children often go over the same thing as a knife doth the whetstone They are bound to bring up their children in the nurture and information of the Lord Children were to be taught the meaning of the Passeover Exod. 12. 16. Masters of Families also must instruct their servants which are ungrounded as children Christ instructed his Apostles he taught them how to pray he being the Master of the Family and they his Family as appeareth because he did eat the Passeover together with them and the Law appoints that every family should celebrate that Feast together The reason why God specifieth not this point in the Masters duty is because if it be performed by the Father it shall be needlesse seeing it is done to the Masters hand but if the Father neglect it surely the Master which succeeds in the Fathers room and hath his Authority must see it done For as a Father in Israel was bound to see his own sonne circumcised so he was bound to see his servant circumcised and if to circumcise him sure he must as well make him as his childe to know what Circumcision meaned And what Christ did as a master of a Family that must every Master of family do seeing we must be followers of Christ every one in his place therefore every one must instruct his ignorant servants in the truths of Religion The Jews did use Catechizing Cyprian saith Optatus exercised it at Carthage and Origen at Alexandria Clemens Alexandrinus had his Poedagogus Lactantius and Calvin their Institutions Athanasius his Synopsis Augustine his Enchiridion his Books De Doctrina Christiana and De Catechizandis rudibus Catechizing is Institutio viva voce a kinde of familiar conference The Hebrew verb Chanach signifieth to instruct or train up even from childehood and to initiate or dedicate from which word holy Henoch had his name importing nurture in the fear of God The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to sound or
most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
Apostles wrote in Greek which wrote peculiarly to the Jews as Iâ—mes and Peter Matthaeum Hebraiâ—è scripsisse convenit inter antiquos Citat Irenâ—um Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Hebraea lingua quia praecipuè Iudaeorum quos viva voce hactâ—nus docuisset haberet rationem Id. ibid. Vide Grotium in libros Evangel It was needfull that the Gospel should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a general Agreement and a sp 〈…〉 rence they all agree in the main scope and subject Christ they dâ—â—â—â—r in 〈…〉 al Argument and Order All describe the life of Christ some more largely some more briefly some more loftily some more plainly yet because all were inspired by the same spirrit they all have equal Authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of Truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The Doctrine of the Covenant of Grace is more plainly expounded the will of God and way to Salvation more plentifully set down in the New Testament then ever it was in the dayes of Moses or the Prophets and in these books of the New Testament all things are so established as to continue to the end so that we must not look for any new Revelation All these Books we receive as Canonical because they are Divine for matter and form divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolical men sweetly conâ—enting with other parts of holy Scripture and with themselves received alwayes by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voice first preached because it was needful that the Doctrine of the Gospel should by their preaching as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles and be allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These Books are acknowledged Canonical both by us and the Papists so that touching this matter there is no controversie between us and them Among the confest writings of the Scriptures attested by all and not contradicted by any The four Gospels are first to be placed and then the Story of the Acts of the Apostles See Euseb. Eccles. Hist. lib. 3. cap. 3 4. and lib. 5. cap. 8. and lib. 6. cap. 18. The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of Iames the second Epistle of Peter the second and third Epistles of Iohn the Epistle of Iude and the Revelation of which I shall treat more when I come to handle the Books of the New Testament particularly The Story of the woman taken in Adultery hath met with very much opposition See Gregories Preface to his Notes upon some passages of Scripture Crojus defends the truth of it Observat. in Nov. Testam c. 17. Vide Seldeni uxorem Ebraicam cap. 11. The Inscriptions and Titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscripts also of divers Books are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The Subscriptions of the later Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriack nor in all Greek Copies nor yet in the vulgar Latine translation these additions were made some hundred years after the Apostles The Canonical Books of the New Testament are either Historical Doctrinal or Prophetical 1. Historical containing matters of fact the History of 1. Christ exhibited in the four Evangelists or Gospels as they are stiled by God himself Mark 1. 1. Matthew Mark Luke and Iohn called Gospels because they contain a message of joy and gladnesse They all treat of one subject Christ Jesus incarnate are most true Historians Luk. 1. 2. Ioh. 21. 24. 2. His Apostles in the Acts written by Luke thirty years after Christs Ascention so termed of the principal subject of the History though the acts of others not Apostles are there recorded 2. Dogmatical or Doctrinal such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thes. 5. 27. 2 Pet. 3. 1 16. because they were sent to them who had already received and professed the Gospel of Christ. The Apostles being oft times unable to instruct by their personal Presence supplied that by writing Epistles These are one and twenty written 1. By Paul 1. To whole Churches 1. Gentiles To the Romans To the Câ—ninthians To the Galatians To the Ephesians To the Philippians To the Colossians To the Thessalonians 2. Jews To the Hebrews 2. To particular Persons 1. Timothy 2. Titus 3. Philemon 2. Iames one 3. Peter two 4. Iohn three 5. Iude one 3. Prophetical wherein under certain resemblances the state of the Church of Christ till the end of the world from the time of Iohn the Evangelist is most truly and wonderfully described and receiveth its name Apocalyps of the Argument Beza Piscator Calvin Erasmus Grotius have done well on all the New Testament Of the Papists Iansenius hath done well on the Harmony of the Lutherans Chemnitius and Gerhard of the Protestants Calvin Maldonate and De Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and Iohn were Apostles of the twelve Mark and Luke Evangelists Apostle is a name of Office or Dignity It notes one sent from another with command in special certain famous Embassadours of Christ. The Evangelists were Comites vicarii Apostolorum they accompanied the Apostles in preaching the Gospel and had curam vicariam omnium Ecclesiarum as the Apostles had curam principalem The Title Evangelist is taken 1. For such as wrote the Gospel 2. For such as taught the Gospel and these were of two sorts either such as had ordinary places and gifts or such whose places and gifts were extraordinary such Evangelists were Timothy and Titus Smectymn Answ. to an Humble Remonstrance Sect. 13. Matthew There was never any in the Church which doubted of its Authority Some say he wrote in Hebrew but that is uncertain as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Câ— 27. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
cannot make a creature of infinite Perfection simply or creatures indeed infinite in number for so they should be Gods for the Divine Power is so farre exercised on the object as the passive Power of the object extends it self but Infinite Perfection imports a pure Act. Thirdly In respect of Duration which is perpetual as his Essence is therefore this force and power of God is deservedly stiled Omnipotency Iob 42. 2. Gods Power is not only Potentia or Multipotentia but omnipotentia for degree infinite Shall any matter be hard for the Lord The Scripture confirms the Omnipotency of God 1. Affirmatively when it cals God Abbir Job 34. 20. Shaddai Alsufficient Gen. 35. 11. Deut. 10. 17. Psal. 89. 13. Gibbor Powerful Deut. 10. 17. 2. Effectively when it witnesseth that God can do all things Mat. 3. 9. 19. 16. Mark 14. 36. Luk. 18. 26. Eph 3. 20. Hitherto belong all the works of the Divine Power and supernatural Miracles 3. Negatively when it denies any thing to be difficult to him muchlesse impossible Gen. 18. 14. Ier. 32. 17 27. Luke 1. 37. Matth. 19. 36. 4. Symbolically when it gives him a strong right hand a stretched out arm 1 Chron. 29. 12. Ier. 32. 17. Ephes. 1. 19. Reason proves it also 1. His essence as was said is infinite therefore his power 2. He is most perfect therefore most powerful 3. Whatsoever good thing is to be found in any creature the same is perfectly and infinitely in God Some observe that this is expressed seventy times in Scripture that God is Almighty He is the onely Potentate 1 Tim. 6. 15. The Psalmist saith Power belongs to God The first Article of our faith teacheth us to believe that God is Omnipotent God can work by weak means without means contrary to means It shews one to be a skilful Artist when he can effect that by an unfit instrument which another can scarce do with a most fit one As it is reported of Apelles that with a coal taken from the fire he so exprest him by whom he was invited to Ptolâ—mies dinner that all at the first sight of it knew the man But it is no wonder for God to perform what he will with unfit instruments since he needs no instruments at all to effect what he pleaseth Gods power is Essential and Independent it is the cause of all power Iohn 19. 8. it reacheth beyond his will Mat. 26. 35. 2. It extends to things that are not nor never will be as to raise up children of stones to Abraham Matth. 3. 9. to give Christ more then ten Legions of Angels The object of Divine power are all things simply and in their own nature possible which neither contradict the nature of God nor the essence of the creatures those which are contrary to these are absolutely impossible such things God cannot do because he cannot will them nor can he will and do contrary things as good and evil or contradictory as to be and not to be that a true thing be false that any thing while it is should not be God cannot sinne lie deny change or destroy himself suffer for all these things do ex diametro oppose the Divine Immutable Simple most true and perfect essence God cannot create another God nor cause a man to be unreasonable nor a body to be infinite and every where for these things contradict the essential definitions of a creature of a man and a body not to be able to do all these things is not impotency but power for to be able to do opposite things is a sign of infirmity being not able to remain altogether in one and the same state God is therefore omnipotent because he cannot do these things which argue impotency as if I should say The Sun is full of light it cannot be dark Yet it is not so proper a speech to say God cannot do these things as to say these are acts too mean base and worthlesse to be effects of Divine power Haec non possunt fieri rather then Deus non potest facere saith Aquinas Gods omnipotence lies in this * that he is able to do whatsoever is absolutely simply and generally possible A possible thing is that the doing of which may be an effect of Gods wisdom and power and which being done would argue power and perfection an impossible that which cannot be an effect of wisdom and power but if it should be done would argue weaknesse and imperfection in God The Arminians say That God is often frustrated of his end which derogates from his power 2. In respect of manner he doth it with a Word Let there be light saith he and there was light 3. He can do all things of himself without any creatures help Gods power is stiled Might of power Ephes. 1. 19. and it is seen in his works of creation making all things of nothing therefore that follows the other in the Crred 2. In his works of providence Christ is a mighty God and Saviour to his people Isa. 7 6. Psal. 89. 19. Isa. 63. 1. Heb. 7. 25. Rev. 18. 8. He is strong in himself He was mighty 1. In suffering he bore the revenging justice of God he suffered the wrath of God upon the Crosse. 2. In doing 1. Made all Iohn 1. 5. Col. 1. 16. 2. Preserves all Col. 1. 17. 3. As he is the head of the Church 2. He is strong in his Saints 1. In the gathering of his Church 2. In upholding it 3. In raising all people out of their afflictions 4. In his Ordinances Prayer Sacraments Word Rom. 1. 16. 5. In his Graces Faith Heb. â—1 Love 1 Cor. 13. Gods power is limited and restrained 1. By his nature he cannot contradict himself 2. Regulated by his wil he cannot do evil 3. By his glory he cannot lye he is truth it self nor be tempted of evil Iames 1. 13. There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentia and potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potestas is properly authority right to do a thing as a King hath over his Subjects a father over his children a husband over his wife a master over his servants of which Christ speaks Iohn 17. 2. Mat. 28. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or potentia is properly strength to do something as some great King may have power to overcome his enemies over which he hath no authority A Lay-man hath power to give Bread and Wine but he hath not potestatem a calling or right to do it It serves both for a spur to do well since God is able to save Gen. 17. 1. and a bridle to restrain from evil seeing he hath power to destroy we should therefore humble our selves under his mighty hand 1 Pet. 5. 6. Luke 12. 5. It reproves the wicked which care not for Gods power but provoke the Almighty God Matth. 10. 28. and so contend with power it self none shall deliver
constitution he can bear it without any disturbance and this hath a woe Woe to those that are strong to drink that have strong brains and bodies to carry their liquor away and never cry out with him Duos soles video 2. Actual either total and compleat when reason is fully intercepted and that is to be stark drunk to be a vivum cadaver as Chrysostome cals it well a breathing carkasse one cals them Ventri-dâ—mones belly-devils who like Dâ—genes could live in a barrel all their life time 2. Partial when a mans fancy is not wholly disturbed yet he is so farre tipled that both his fancy and judgement are darkned and the house runs round with him Means to avoid it 1. Shun the company of drunkards and all occasions 2. Cry to God to help you against this vice and consider the terrible threats against it 1 Cor. 6. 9. 3. Get thy sensual appetite mortified 4. Taste of Christs wine the sweetnesse of having Communion with him Ephes. 5. 18. CHAP. XVIII Of Envy Error Flattery Gluttony ENVY ENvy is a grief for the prosperity of others Est aegritudo suscepta propter alterius res secundas quae nihil noceant invidenti The first instances that we have of sinne are Adams pride and Cains envy Envy is the mother of strife they are often coupled Rom. 1. 29. 13. 13. 1 Cor. 3. 3. 2 Cor. 12. 20. Gal. 5. 20. Iam. 3. 14. Natural corruption doth most of all bewray it self by envy The Devil first envied us the favour of God and ever since we have envied one another The children of God are often surprized with it Numb 11. 29. Iohn 21. 20 21. It breaketh both Tables at once it beginneth in discontent with God and endeth in injury to man Macrobius l. 2. Sat. c. 2. saith acutely of Mutius a malevolous man being sadder then he was wont Aut Mutio nescio quid incommodi accessit aut nescio cui aliquid boni The Heathens when they saw an envious man sad they would demand whether harm had happened unto him or good unto his neighbour Aristotle cals it the Antagonist of the Fortunate Parum alicui est si ipse sit foelix nisi alter fuerit infoelix Livor semper lippus est saith Petrarch this humour is alwayes ill-sighted All blear-eyed men are offended and hurt with the light so envy is provoked at anothers good and honour The better the party envied is the better he behaveth himself the more bitter the envier doth grow against him and the more his hatred increaseth Saul had still a more violent spleen against David by how much he discovered more wisdom courage and the more the hearts of his servants were set upon him Who can stand before envy saith Salomon Prov. 27. 4. It is the rottennesse of the bones Pro. 14. 3. and so the justest of all vices because it bringeth with it its own vengeance Sed videt ingratos intabescitque videndo Successus hominum carpitque carpitur unà Suppliciumque suum est Ovid. Met. 11. Fab. 12. As the rust consumes iron so this vice the envious man Anacharsis cals it serram animae and Socrates Ulcus When Hercules had vanquished so many fierce monsters Comperit invidiam supremo fine domandam He grapled at last with envy as the worst Erasm. lib. 17. of his Epist. in an Epistle to Sir Thomas More saith of Conradus Goclenius Invidere quid sit ne per somnium quidem unquam intellexit tantus est ingenii candor The objectum quod of it is Good of any kinde true apparent honest profitable pleasant of minde body fortune fame vertue it self not excepted the objectum cui is generally any other man Superiour Inferiour Equal We envy a Superiour because we are not equalled to him an Inferiour least he should be equal to us an Equal because he is our equal Men of the same Trade or Profession envy each other Figulus figulo invidet Faber Fabro Death frees a man from it Extra omnem invidiae aleam Pascitur in vivis livor c. The chief cause of it is pride and inordinate love of a mans self the impulsive cause is manifold as if he be an enemy a corrival Hatred when one loaths and wisheth ill to another agrees with envy 1. In the subject alwayes he which envies another hates him but not on the contrary Secondly In the efficient cause which is pride and a blinde love of a mans self It differs from it First In the subject for hatred may be in one in whom envy is not Secondly In the objectum quod which in envy is only good but in hatred it may be evil Thirdly In the objectum cui which is larger in hatred then envy for we envy men only not God nor our selves but others but we may hate not only other men but our selves and other creatures yea God himself Error Error is to judge otherwise then the thing is taking truth for falshood or falshood for truth Usquequaque fidei venena non cessant spargere saith Augustine of his times In Gregory Nazianzens dayes there were six hundred errors in the Church Selat on 1 Cor. 11. 18 19. The Doctrine onely of the Trinity remains undefiled in Popery Obstinately to defend an error in things indifferent makes a man a Schismatick and in points necessary and fundamental an Heretick It is the greatest judgement in the world to be given over to error Revel 13. 8. Iudâ— v. 4. 2 Thes. 2. 11. All the primitive Fathers spend most of their zeal and painful writings against heresies and errors All the Primitive Churches to whom the Apostles wrote Epistles areexpresly warned either positively to stand fast in the truth to hold fast their profession or negatively to beware of and to avoid false teachers and not to be carried about with divers and strange Doctrines See Mr Gillesp. Misc. c. 11. 12. It is not difficult to enumerate those heresies which gave occasion for the introducing of every Article in the Creed Vide Sanfordum de Descensu Christi ad inferâ—s l. 4. p. 29 30. It was well concluded in the 39 Session of the Councel of Constance That every tenth year at the farthest there should be a general Councel held to reform such errors in the Church as probably in that time would arise Preservatives from error 1. Have a care to be established in the truths of God 2 Pet. 1. 12. specially the main truths of religion look to repentance faith daily examination Matth. 13. 45. Rom. 6. 17. Corrupt teachers beguile none but unstable souls 2. Get experimental knowledge Ephes. 3. 17. and mourn to see the truths of Christ corrupted Revel 11. 3. 3. Love not any sin 2 Tim. 2. 19. 4. Try the Spirits 1 Iohn 4. 1. Every man pretends to speak by the Spirit bring their Doctrine to the rule try to what end the Doctrine tends whether to exalt God and abase man Matth. 7.
return their wrongs upon them 3. Pride possesseth all men naturally this stirreth men up to revenge 4. Every mans heart aboundeth with self-love and love cannot endure to see evil done to the person loved 5. We are all void of charity and love to our brethren hence there is an aptnesse to be provoked and do them hurt if we seem to have any cause 6. It gives a kinde of pleasure and satisfaction to hatred or envy of which it is a kinde of exercise as scratching doth to him that hath the itch Revenge is a requiting of evil for evil a doing hurt again to them from whom one hath received hurt and measuring ill measure for ill measure A dog in the Law was an unclean beast because he was revengefull 1. Revenge transgresseth the plain light of nature which bids us do as we would be done to and every man would be forgiven and not have revenge taken upon him 2. It is a manifest enemy to peace and concord which we should seek and follow after 3. Injurious to God a preventing of him as if he were not carefull enough to execute justice The best and wisest Heathen writer of morall vertues hath delivered it as a generall principle that a man must not hurt any other but with this caution and limitation unlesse he be first provoked by some injury Phocion when he had done great service for Athens yet they ungratefully putting him to death he charged his son at his death that he should never remember the Athenian injuries The King of France after would not revenge the wrongs done to him before when Duke of Orleance Signs of Revenge 1. A pittilesse disposition by which one is rather glad then sorry for anothers evill 2. Excesse in punishing Some directions or means for the crucifying of this unruly affection 1. You must subdue pride and labour to make your selves base and vile in your own eyes being worthy of all the wrongs and indignities that can be offered to us in regard of our own sinfulnesse 2. You must observe God in wrongs as David The Lord hath sent him to curse 3. You must often consider of the goodnesse of God in forgiving your sins many and hainous Eph. 4. 12. and 5. 2. 4. You must often ponder of the necessity of this duty which appears by three things 1. The clear and expresse commandements given about it Matt. 5. 39. resisting evil that is by doing the like evil to him which he doth to thee but prepare thy self to bear that and another rather then by doing the like to repell the former whereby he meeteth with the cavils which flesh doth enforce to justifie revenge or else I shall be perpetually obnoxious to wrongs be it so saith our Saviour thou must rather bear it then resist Rom. 12. 17. and 19. 1 Thes. 5. 15. no man may render to any evil for evil that is evil word for evil word evil deed for evil deed taunt for taunt blow for blow 2. The great danger if it be not mortified our sins shall never be pardoned we pray in the Lords Prayer Forgive as we forgive he therefore which forgiveth not can never have any true assurance of being forgiven Mat. 6. 14 15. â—o as manifest a promise and threat as any the Scripture containeth or can be made Now to forgive a wrong and requite it with some evil done to the wrong-doer are as quite contrary as any thing in the world so that he which will do the one doth not the other as he which sues and imprisons a man for debt doth not forgive his debt so he that recompenseth a man evil for his evil doth not forgive his evil 3. The worthy examples which we have of good men that have gone before us in mortifying it as Christ and other Saints To these meditations adde fervent praiers to God that he would vouchsafe to season our hearts with humility meeknesse forbearance that he would strengthen us to passe by wrongs injuries indignities that he would give us his Spirit to crucifie this as well as the other lusts of the flesh Scandall A Scandall or offence is that which is or may be in it self an occasion of falling to another Any thing whereby we so offend another as that he is hindred from good drawn into or confirmed in evil is a scandall One saith it is an indiscreet or uncharitable abuse of my Christian liberty There is Scandalum 1 datum 2 acceptum a scandal given when a man doth that which is in it self unlawfull or else if it be lawfull he doth it in an undue manner Rom. 14. 20 21. First Scandals given 1. When men by corrupt doctrine endeavour to justifie wicked practises Rom. 16. 17. 2. By sinfull practises Prov 29. 6. and 22. 15. 3. By giving just ground of offence in appearance of evill 1 Thessal 5. 22. 2 Câ—â— 8. 19 20. 4. In the abuse of lawfull liberty go to the utmost bounds of it Rom. 14. per tot Secondly A Scandall or offence taken when men take offence at that which is good where there is neither evil nor any appearance of it Ioh. 6. 61. 1 Pet. 2. 7. men take offence at true doctrine and good actions the Disciples at Christs doctrine of the resurrection 2. When their sins are reproved Lev. 19. 16 17. Schisme Schism in the Church is much like sedition in the State As the name of Heresie though it be common to any opinion whereof one makes choice whether it be true or false in which sense Constantine the great called the true faith Catholicam sanctissimam haeresin yet in the ordinary use it is now applied only to the choice of such opinions as are repugnant to the faith so the name of Schism though it import any scissure or renting of one from another yet now by the vulgar use of Divines it is appropriated only to such a rent or division as is made for an unjust cause and from those to whom he or they who are separated ought to unite themselves and hold communion with them Tota ratio Schismatis the very essence of a Schisme consists in the separating from the Church I say from the true and orthodoxall Church It is a renting or dissolving of that unity which ought to be amongst Christians See M Marshall's Sermon on Rom. 12. 4 5. It was a memorable speech of Calvin who said he would willingly travell all over the Seas and Countries in the world to put an end to the differences that were in the Reformed Churches Cameron well distinguisheth of a double Schisme 1. Negative which is a bare secession or subduction and is unlawfull Non separatio sed causa facit Schismaticum Cassand 2. Positive when there is a certain consociation which useth Ecclesiasticall Laws the Word of God and administration of the Sacraments separatim which he calleth setting up an Altar against an Altar this is called Schism Antonomastic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 saith he de Eccles. Different forms of Churches and Church-government in one State must needs lay a foundation of strife and division therein It is no wisedom saith M. Durie in a Letter in a State to reject an approved way of government which all the best Reformed Churches have received all this while and acknowledged to be Gods way and by experience found to be safe sound and instead of it to take up another which it is not yet known what it is nor was ever tried but in two or at the most three Churches and that for the space of a few years The slighter the cause of Separation the greater the fault of Schisme when men hold the same Faith and Orthodox truths yet separate for lesser matters The true Saints in the 7. Churches of the Revelation were never bid go out of them though they were very corrupt as they were out of Babylon M. Vines The first Separatist in the Scripture saith one was Cain Gen. 4. 16. Enforcements to love are clear 1 Cor. 13. 1. That question of Separation in Scripture is dark See M. Gillespy miscel c. 10. and 15. and M. Manton on Jam. 3. 17. Schisma est secessio in religionis negotio vel temeraria vel injusta Cameron de Eocles Schisme is a causelesse separation from externall communion with any true Church of Christ M. Ball against Separation c. 8. Schism is a breach of the unity of the Church D. Field l. 3. of the Church c. 5. We do not leave communion of true Churches for corruptions and sins but only abstain from the practice of evil in our own persons and witnesse against it in others still holding communion with the Churches of Christ. You send me unto such a Book of M. Robinson as himself doth begin to revoke pubpubliquely as being unsound in divers things whereas I refer you unto a later book of his made with riper deliberation and in no part that I hear of publikely revoked His Book which you send me unto being his Iustification of Separation is sick of King Iehorams incurable disease the guts of it fall out day by day yea he openly plucks out some of the bowels thereof with his own hands This is to be observed by them especially who much follow M. Robinson CHAP. XXIII Of Sedition Self-love Self-seeking Slander SEDITION SEdition is a sin whereto people are much inclined It is to leave our present Governours which rule us according to law and follow other Governours who rise up of their own accord to leave a David and follow a Sheba The Israelites raised sedition against David by means of Absalom and Achitophel and proceeded so farre in their rebellion that they brought it to a pitcht field and would not give over till their Captain with twenty thousand more were slain in the battell 2 Sam. 19. Corah Dathan and Abiram stir up a great multitude against Moses and Aaron At another time of themselves they rose against Moses and were ready to stone him because they wanted water At another time they cry to have a Captain and return back to Egypt M. Hobbs in his Rules of government c. 12. reckons up these two among other wilde ones as seditious opinions that the knowledge of good and evil belongs to each single man and saith Legitimate Kings make the things they command just by commanding them and those which they forbid unjust by forbidding them This is to make Subjects beasts and the Magistrate God 2. That faith and holinesse are not acquired by study and naturall reason but are supernaturally infused and inspired unto man which if it were true saith he I understand not why we should be commanded to give an account of our faith or why any man who is truly a Christian should not be a Prophet This opinion is so contrary to Scripture and the judgement of all sound Divines that I need not spend time to confute it See Phil. 1. 29. Eph. 1. 8. Heb. 12. 2. One indeed saith the habits of Faith Hope and Charity are infused after the manner of acquisite God having ordained not to infuse them but upon the means of hearing praying caring studying and endeavouring Some say there are no graces wrought in us but severall actings of the Spirit as the Spirit acteth with us where grace is wrought we need the Spirit to excite and draw it forth but the Scripture is plain for infused habits grace is called a good work in us Phil. 1. 6. the Law written in our hearts God is said to shine into our hearts 2 Cor. 4. 6. we are said to be partakers of the divine nature 2 Pet. 1. 4. See Eph. 2. 10. 1. It is a sin it is plain by Scripture how severely did God punish it in Korah and his accomplices making the earth to gape wide and swallow them up Solomon condemns it saying meddle not with such as be given to change Gal. 5. 20. yea it is a great sin as is evident 1. It is contrary to the light of Scripture in the Law he that cursed that is railed upon or used ill wishes against the Ruler of his people was to be put to death how much more then he that shall rise up against him The Scriptures of the New Testament are full of precepts for duty and subjection Rom. 13. 1. 1 Pet. 2. 13. 14. Give unto Caesar that which is Caesars saith our blessed Saviour Give to every one his due fear to whom fear honour to whom honour belongeth You must needs be subject for conscience sake And the Apostle willeth Titus to put them in minde to obey principalities and powers and be subject to Magistrates and ready to every good work as if a man were unfit for any good work if he be not duly subject to authority The Jesuites are still tampering about Kingdomes Monarchies Common-wealths and temporall States how to bring them into mutinies contentions seditions rebellions and uproars Watsons Quodlibets of Religion and State Quodl 5. Answer to the fourth Article They are like unto Aesops Trumpetter who being taken in war made his lamentation saying that he never drew his sword against any nor shot at any but the enemy answered Thou hast animated others thou hast put courage rage and fury into all the rest Saint Peter and Iude do blame them which despise government and speak evil of them in authority Secondly It is contrary to the light of nature for even among those Nations which never had any divine revelation yet the necessity of duty to Magistrates was alwaies maintained as a thing which they perceived absolutely requisite for the welfare of humane societies seeing without government the societies of men could never continue in a good estate No man could possesse his own goods enjoy his own lands and house live comfortably with his own wife and children or give himself to any profitable calling and endeavour Thirdly It is contrary to those principal vertues by which all men
in him and cry to him to be saved from the guilt power punishment of their sins shall be saved for therefore hath he ascended and is glorified that he might become a perfect Saviour to his Church If he had not entred into Glory by sufferings we should have had no benefit by his Glorification but because he did in this manner conveigh himself to Glory therefore is he become a Captain of our Salvation as the Author to the Hebrews speaketh Let us runne to him in all our fears doubts temptations weaknesses for doth not the Scripture tell that he hath received gifts for men even gifts to bestow upon men not to keep to himself alone but with a liberal hand to distribute unto men yea even to the rebellious that God might dwell among them Cleave to Christ rest on him stay upon him he should lose the glory of his glory the subordinate use of his glory if he did not save them from whom he did both so suffer and so enter into his glory Again Let all the Saints learn to adore admire honour love serve obey this glorious person this surpassing excellent person the Mediator God and Man even the man whom God hath so exalted let us see him by Faith as they by sight see him in Heaven that we may honour praise magnifie and exalt him as they do and obey him submit our selves to him in our measure as they Faith Faith must be our guide we see not Christ with this mortal eye we must see him by the eye of Faith I mean by a lively and full apprehension and perswasion of this his glorious being which the Scripture doth set forth before our eyes and if we unfeignedly and undoubtedly beleeve that he is such a one the great glory whereunto he is entred will make us to glorifie him highly to esteem of him devoutly to worship to bow the knees of our soul alwayes and of our body on fit seasons to him and to count it out happinesse to be subject unto a person so highly advanced by God This is the whole work of those immortal and blessed Spirits which are nigh unto him because their knowledge is more full and perfect too but the more we inform our selves of the excellency of Christ the more shall our souls stoop to him and the more shall we esteem it not our duty alone but our felicity to be at his command God is ascended our Lord Jesus is ascended with the joyful voice of all Saints and Angels which with a divine and heavenly musick entertain him there they sing All honour be unto the Lamb let our souls sing for ever let us cast our selves down before him let us exalt his great and glorious Name let our hearts tongues and lives confesse to him that he is the Lord of glory to whom all glory is to be given that by glorifying him we may glorifie the Father that sent him for He that honours not the Son doth not neither honour the Father Christ glorified hath not laid down any of his Offices First Because certain acts of Office are to be performed in Heaven Iohn 14. 2. Secondly Christ hath not yet given up his Kingdome to his Father 1 Cor. 15. 24. Thirdly It appears by enumeration of the several acts that Christ performs as Mediator in Heaven in reference to each of his Offices I. To his Prophetical so 1. He gives gifts to men furnisheth them with abilities for the Churches service Ephes. 4. 11 12. 2. He sends them forth and will uphold them Rev. 1. 16. the Witnesses shall prophesie till they have finisht their Testimony 3. He takes the measure of the truths taught Ezek 40. 3. his businesse is to resine doctrines 4. He concurs with his Messengers in their Ministery 2 Cor. 5. 12. 31. 2. Isa. 57. 18. Heb. 12. 24 25. 5. When ungodly men prevail against any the Lord raiseth up others in their spirit and power II. To his Priestly Office so 1. As a publick person he represents your persons Heb. 9. 24. See Exod. 28. 12 29. by this means you are made accepted Ephes. 1. 6. 2. You have a memorial Psal. 112. 6. God is alwayes mindful of you 2. The High-Priest was to sprinkle the bloud before the Mercy-seat Levit. 16. 15. Christ offers there the price of his own bloud whereby you obtain Mercy and have it continued for the bloud was carried into the holy place to abide alwayes before the Lord. 3. He hath taken possession for you as your Priest this gives actual right as the price paid a meritorious right 4. He is careful to receive your services Levit. 1. 1 2. to sanctifie them Exod. 28. 3. Revel 8. 3 4. and to offer them to his Father the smoke of the incense comes up out of the Angels hand III. To his Kingly Office Mat. 28. 18. Eph. 1. 21 22. 1. In his present dispensations 1. In protecting his people from danger Isa. 4. 5. Mic. 5. 5. 2. In preserving his Truths and Ordinances Rev. 14. 1 2. 3. By confounding his enemies 2. In his preparations for the time to come 1. He prepares Grace for his people Col. 3. 3. 1 Ioh. 5. 11. 2. Prepares Prayers for them Luk. 21. 31 32. 3. Prepares Glory for them 1 Cor. 2. 9. Ioh. 14. 2. Gods people should exercise Faith on Christ as glorified and in Office in Heaven 1. An act of perswasion that he takes care of them still 2. Of reliance for thy self and the Church 1 Ioh. 2. 1. Psal. 55. 22. 3. Look upon none but Christ Prov. 3. 5. 4. Quiet thy soul in trouble Psal. 127. 2. 5. Triumph over dangers The End of the fifth Book THE SIXTH BOOK OF THE CHVRCH The SPOUSE of CHRIST And Antichrist The great Enemy of CHRIST HAving handled the Work of Redemption in the Nature and Person of it I should now speak of the Application of it by the holy Ghost But because many Divines do treat of the Church after Christ I shall follow that Method and likewise speak somewhat of that great Adversary of Christ before I come to the Doctrine of the Application of Christ. CHAP. I. Of the Church of CHRIST THe principal matter required of our parts in the Apostles Creed is to believe things concerning God and the Church God is the first object of our Faith we must know and believe in him so farre as he is revealed in his Nature Properties and Works Malè vivitur si de Deo non benè creditur August de civit Dei lib. 5. cap. 10. After Articles concerning the several Persons in the Trinity followeth this I believe the holy Catholike Church This was added to the former saith August Enchirid. cap. 56. upon special consideration For the right order of a confession did require that after the Trinity the Church should be mentioned as the house after the owner the Temple after God and the City after the builder And he cannot have God for his Father which
hath not the Church for his Mother 1. The Act of Faith in these words tacitly implied I beleeve 2. The Object of this Faith the Church described by two Properties viâ— 1. Sanctity in that it is called Holy 2. Universality in that it is stiled Catholick Concerning the act of this Faith I beleeve though it be not prefixed to the beginning of this Article as neither to the rest which follow it yet it is to be understood the former I beleeve which precedes the Article of the holy Ghost communicating it self to this and the subsequent and that chiefly for two Reasons The one to teach us that the principal object of our Faith is God himself considered in Unity of Essence and Trinity of Persons and therefore to each of the Persons there is either a Beleeve prefixed or the particle in set before to shew that on them we are to build the certainty and assurance of our hope but as for these Articles of the Church The forgivenesse of sins The Resurrection of the body and the like they being creatures are but the secondary objects of our Faith not to be trusted upon immediately in themselves and therefore have not a Credo a Beleeve apart to themselves but prefixt to one of the Persons I beleeve in the holy Ghost The other to set out and divide by this means unto every of the Persons a special work Creation to the Father Redemption to the Sonne Sanctification to the holy Ghost Question is made What the words are which are to be supplied in this Article The holy Catholick Church whether I beleeve or I beleeve in I beleeve as is generally determined by the Orthodox Kahal in Hebrew ordinarily translated Ecclesia sometimes Synagoga is taken for an Assembly or Congregation and that sometimes in the evil part for an Assembly of wicked men as Gen. 49. 6. Psal. 2â— 5. sometimes in the good sense for an Assembly of men gathered together for a holy or civil use or end Nehem. 5. 13. 1 Sam. 17. 47. 1 Chron. 13. 2. Deut. 23. 1 2 3. Psal. 8. 22 23. Gnedah or Hedah ordinarily translated Synagoga doth also signifie an Assembly or Congregation gathered at set hours and places appointed Sometimes it notes a rebellious tumultuous and evil Assembly Psal. 106. 17 18. Numb 16. 48. and sometimes an orderly and lawful Congregation as Psal. 1. 5. Ier. 30. 20. Exod. 12. 19 47. Gnedah signifieth something more noble then Kahal as being the special Ecclesia in prophane Authours signifieth an Assembly of Citizens which by the voice of the Crier was called from their domestick affairs and the rest of the multitude to hear the sentence of the Senate so it is all one with Concio which is derived à Ciendo because all were called by publick Edict into the Assembly In the New Testament it is once taken for a disorderly and confused Assembly Act. 19. 32 39 40. But that one place excepted it is ever taken for a multitude or society with a disposition or relation to Religion And so it notes 1. The company of all the faithful Mat. 16. 18. Ephes. 1. 21 22. 4. 16. 5. 25 26. Col. 1. 18 24. Ephes. 5. 27 32. it is also taken indefinitely for every multitude and society of beleevers in Christ Act. 2. 47. Gal. 1. 13. 1 Cor. 15. 9. 12. 20. Act. 5. 11. 8. 1. 2. More particularly it signifieth any Assembly gathered together for the worship of God Act. 9. 31. 14. 23. 1 Cor. 11. 16. The Church in its primary signification may be defined A multitude or society of faithful men called out of all mankinde corrupted by the Ministery of the Word according to the good pleasure of God united as living members to Christ their Head and in him partaking of grace in this life and glory in the life to come to the praise of Gods wisdom power and riches of his mercy 1. It is a multitude 1 Cor. 10. 17. and that out of every Nation Language Tribe and People Apoc. 5. 9. 2. It is a society of men not of Angels Heb. 12. 22. See Ephes. 3. 10. L'Empereur in his Theses saith If the word Church be generally taken it is certain that the Angels also belong to it for the Church is the body of Christ Ephes. 1. 23. but Christ is the Head not only of men but also of Angels Col. 2. 10 18 19. They are our fellow-servants Revel 19. 10. and fellow-brethren Iob 1. 6. by Christ Ephes. 3. 15. 3. A society of the faithful called effectually and savingly out of the world or mankinde corrupted by the Gospel The Church is either Jewish or Christian the Christian either Primitive or Successive and they again in respect of Manners are Pure or Impure in respect of Worship Sound or Idololatrical in respect of Doctrine Orthodox or Heretical in respect of mutual Communion Catholick or Schismatical There are divers and glorious Elogies of this Church visible in the Scriptures it is called The City of God Heb. 12. 22. The heavenly Ierusalem there also Ierusalem which is from above Gal. 4. 26. The house of God the pillar and ground of truth 1 Tim. 3. 15. Christs sheepfold John 10. 16. The Spouse of Christ Cant. 4. 8. 2 Cor. 11. 2. Revel 21. 9. The body of Christ Eph. 1. 22 23. Col. 1. 18. The Church is Triumphant or Comprehensorum and Militant or Viatorum 1. Triumphant viz. that part of men who having overcome the flesh the world and the Devil now reign with God and Christ gloriously in Heaven 2. Militant viz. that part of men which yet conflict with those adversaties That distinction relies on the words of the Apostle Ephes. 3. 15. The Apostle speaks of the Triumphant Church 2 Tim. 4. â—6 7. Heb. 12. 23. Revel 7. 9. Hence their errour is refuted who think that the souls of the dead do sleep even to the Resurrection or who think that the souls of the godly and faithful till that time are excluded from the vision of God and heavenly glory See 2 Cor. 5. 6 7 8. Phil. 1. 23. Revel 14. 13. the Apostle speaks of the Militant Church 1 Tim. 6. 12. That which is spoken to one is understood of all Gal. 5. 17. 1 Pet. 2. 11. 1 Iohn 5. 4. Ephes. 6. 11 12. The Church is Militant either in deed or in shew only and profession those indeed belong to the Militant Church which are called according to purpose viz. the truly faithful and elect Those are the true members of the body of Christ who by faith are united to Christ and ingraffed in him who are partakers of the holy Ghost who draw grace and spiritual life from Christ Rom. 8. 9. Col. 2. 19. Ephes. 5. 25 26 27. but the wicked and hypocrites onely in name and profession belong to the Church for they have no true Communion with Christ they no more belong to the mystical body of Christ then a
woodden thigh or dry arm to the body of a natural man For they want life sense and motion and receive no influence from the Head they are as is commonly said in the Church not of the Church 1 Iohn 2. 19. Hence arose the distinction of the Church into Visible and Invisible The Invisible Church consists only of those who are endued with true faith and holinesse but these are known to God and Christ alone 2 Tim. 2. 19. Iohn 10. 14. therefore in respect of us that Church which alone truly and properly is the Church on earth is called Invisible The Church is a society of men not as men for so a number of Turks or a nest of Arians might be the body of Christ but as beleevers and therefore the Church as the Church cannot be seen but beleeved Bellarmine himself saith Videmus coetum hominum qui est Ecclesia sed quod ille coetus sit vera Christi Ecclesia non videmus sed credimus and what say we more That is the visible Church which consists of men professing the true Faith and Religion any way whether in truth or counterfeitly and falsly of good and evil of elect and reprobate This Church is mixt whence it is compared to a great house in which there are not onely vessels of gold and silver but also wood and clay some for honour some for reproach 2 Tim. 2. 20. To a field in which there are Tares as well as wheat Matth. 13. to a net in which fishes of all kinde good and bad are gathered See Dr Featley against Fisher about the visibility of the Church Iacksons raging Tempest on Matth. 8. 23. p. 25. Dr Taylor on Rev. 12. p. 294. Mr Baxters Infants Church-membership pag. 176. Par. on Rom. 11. vers 4. pag. 160 161. Again The Church is either Particular viz. a company of the faithful which is contained in some particular place 2 Cor. 1. 1. 1 Cor. 16. 19. Col. 4. 15. Or Universal Catholick which consists of all that every where call upon the name of God 1 Cor. 1. 2. The Apostle cals it The general Assembly Heb. 12. 23. It is General 1. In respect of time it had a being in all times and ages ever since the giving of the promise to our first parents in Paradise 2. In respect of the Persons of men it consists of all sorts and degrees of men Act. 16. 34. 3. In respect of place because it hath been gathered from all parts of the earth specially now in time of the New Testament Revel 5. 9. 4. In respect of Doctrine therein professed This name Catholick is not given to the Church in Scripture but was imposed by men yet consonant to the Scripture The Church was first intituled Catholick in opposition to the visible Church of the Jews Act. 10. 15 34. the full importance of this term Catholick is set down Revel 5. 8 9. This Catholick Church is called Holy 1 Cor. 14. 33. Revel 11. 2. because Christ the Head of it is holy Heb. 7. 26. and he makes the Church partaker of his holinesse Iohn 17. 19. because it is called with a holy calling and is separated from the world 2 Tim. 1. 9. because the holy Word of God is committed to it Rom. 3. 2. Object But the Church doth not only contain in it those that are holy but also hypocrites and such as are openly wicked How therefore is it holy Answ. Hypocrites and prophane persons are but in name and outward profession of the Church indeed and in truth they are not those which are truly of the Church are holy and therefore the Church is rightly called and is holy 2. Although the visible hath good mingled with evil yea almost overwhelmed with their multitude yet it is deservedly denominated from the better part As we call that a heap of corn where there is more chaff then corn It is the priviledge as well as duty of Gods people to be holy Deut. 26. 18. 28. 9. it comes in by way of Promise Reward Priviledge Revel 20. 6. The Reasons of this are taken from the Cause the Nature and Effects of Holinesse First From the cause of it it flows from Union with God Iohn 17. 17 21. 2 Pet. 1. 4. 4. 14. Secondly The Nature of Holinesse consists in a likenesse and conformity to God Be ye holy as I am holy Levit. 26. 44 45. There is a four-fold Holinesse 1. Of Dedication so the vessels of the Temple and Tabernacle were holy 2. Of Exemplification so the Law being the Epistle or exemplification of Gods will was holy Rom. 7. 12. 3. By Profession as 1 Cor. 7. 14. 4. By Participation or Communion The people of God are holy all these wayes 1. They are dedicated to God Rom. 1. 1. 2. By Exemplification They are the Epistle of the Lord Jesus Christ. 3. By Profession 4. By Participation Thirdly If we consider the Effects of Holinesse 1. Upon our selves it is the end of our Election Ephes. 1. 14. of our Vocation 1 Thess. 4. 17. Redemption Luke 1. 74. 2. Upon others even the Enemies of it wicked men 1. Affectation the hypocrite affects it that there are so many pretenders to it though but in shew discovers the dignity of it 2. That awfulnesse which it strikes in the hearts of wicked men Saul stood in awe of Samuel Herod of Iohn Baptist Mark 6. 20. 3. Envy it works this in the worst 1 Iohn 3. 17. Quest. Whether every one which sincerely professeth the belief of this Article of the holy Catholick Church be bound to beleeve that he himself is a true lively member of the same Church Answ. No all men are not bound to beleeve that they are actual or real members of the Catholick Church for none can truly beleeve thus much of himself but he that hath made his election sure and is certain that his name is written in the book of life A note mark or character is that whereby one thing may be known and differenced from another That which is proper to a thing and peculiarly found in it may serve as a note or mark of distinction The marks of the Church are An entire profession of the Gospel and saving truth of God the right use of the Sacraments Holinesse of conversation the sound preaching of the Word of life servent and pure calling upon Gods Name subjection to their spiritual guides mutual communion in the Ordinances of Worship Christian Fellowship with all Saints and true visible Churches of Jesus Christ. All these are proper to the Church but not perpetually to be found in it noâ— alike pure in all ages Where all these notes are to be found purely the Church is excellent for degree pure and famous where any of these are wanting or impure the Church is so much defective or impure though it may be pure in comparison of others But all these things be not of equal necessity to the being of a
true Church The profession of the Word and so the preaching of it in some sense or other is simply necessary that wheresoever it is it maketh the Church in which it is a Church To them who demand where our Church and Faith was before Luther we answer it was in the same place then wherein now it is Our Church was in the present Romish Church obscurely indistinctly confusedly in it not as an entire visible Church distinct from it nor as any natural or integral member of it in it as good corn in a field of tares Luther did not erect a new Church but refine a corrupt Church nor preach a new Faith or Doctrine never preacht before but purge the old Faith once delivered to the Saints from all new inventions and errours Rome hath departed from the Churches of God we have not first and willingly separated from the Church of Rome it hath apostatized from the true Faith she did once professe The Question may fitly be retorted on themselves Where was your Church Where was your Trent Doctrine and Articles of the Roman Creed received de fide before Luther First In regard of true Doctrine What heresies doth she hold about the Scripture about the Church about Grace Free-will Justification Secondly In regard of Worship which is the Apostacy or falling away spoken of by Paul to Timothy an admitting of Angel-worship Thirdly In regard of Government or Discipline Her errours are now so fundamental that we are commanded to come out of her and not to partake of her sins and we depart no farther from her then she hath done from God Their Apostacy is incurable in that they hold 1. That their Church cannot erre as Laodicea 2. That there is no visible Judge to correct errours but the Pope Therefore the Reformed Churches in England Scotland France Germany did justly separate from the Church of Rome The Church of Rome casts off all Christians and Churches from all hope of salvation who subject not themselves to their way therefore they are most schismaticall Causa non secessio facit schismaticum The cause say the Canonists not the separation makes a schismatick They who have given just and lawful occasion to others to separate themselves from their corruptions are the schismaticks and not they that took the occasion He is well no schismatick though in schism that is willing to joyn in communion with the true Church when it appears to be so to him as he is no Heretick though he holds heretical opinions who holds them not obstinately that is I suppose with desire to be informed if he be in the wrong My Lord Falklands Discourse of Infallibility For the Papists several Marks of a Church our Writers that oppose Bellarmine do answer him so fully and Dr Hampton so solidly in a Sermon of his on 1 Iohn 2. 19. treateth of this Argument that I shall say nothing of it See Dr Taylor on Rev. 12. p. 99. to 110. Those notes of Succession Continuance Visibility Unity are not proper agreeing only and alwayes to the Church therefore they are not certain and infallible Bellarmin de notis Ecclesiae cap. 3. maketh them in themselves to be but probable It is a Question An Ecclesia visibilis possit errare Whether the visible Church may erre The Papists deny it and urge Matth. 18. 17. Matth. 16. 18. 1 Tiâ— 3. 15. See the Rhemists on that place The Invisible Church which consists only of the elect and true beleevers cannot erre damnably Matth. 16. 16. The Visible Church whether virtual the Pope or Representative a general Councel may erre damnably See Revel 2. and 3. chap. If particular men may erre then also the Church which consists of such but the first is true 1 Cor. 13. 9. Psal. 25. 7. Heb. 5. â— Rom. 3. 4. Secondly This is the difference between the Militant and Triumphant Church that this is freed from sinne and errour but that is not for it prayeth continually Forgive us our trespasses The Church of Rome is incurable 1. Because she holds she cannot erre 2. If she should onely her self and the Pope must reform her CHAP. II. Of Pastours 1. THeir Names In the Old and New Testament he is called a man of God he is called in the Old Testament also A Servant of the Lord a Seer a Prophet a Priest a Watchman and a Shepherd In the New Testament they are called Prophets Ministers of God Pastors Teachers Elders Gods Stewards Titus 1. 7. Gods Embassadours Rev. 1. 13. Angels Revel 1. 2 3. Apostles Evangelists that men might regard them and they be put in minde of their duty He was to be of some years before he entred into that Function Our Saviour was thirty years before he entred into the Ministery Luk. 3. 23. See Numb 4. 3. Basil and Gregory saith Russinus Hist. l. 2. c. 9. spent thirteen years in searching forth the hidden sense of Scripture barely before they would make shew of their Profession There is an Office of the Ministery instituted by Christ in the Churches of the New Testament First The Lord hath expresly instituted such an Office 1 Cor. 12. 28. Ephes. 4. 11. This was one of his royal gifts in the day of his inauguration The Socinians say Cum adhuc nova inaudita esset Evangelii Doctrina c. The Apostles had a Call when the Gospel was newly published there needs not a Ministery now that the Gospel is generally taught and it is promised we shall be all taught of God if we should look for a Ministery where shall we finde it our Ministers were ordained by Bishops they by the Pope therefore their Calling is Antichristian That there is such an Institution of Christ and this to continue till the worlds end may be thus proved First There are some to whom the word of Reconciliation is committed and not to others 1 Cor. 5. 18. Ram. 10. 15. there is a peculiar Mission men cannot preach as the Embassadours of Christ unlesse sent Ioh. 20. 21. Gal. 1. 1. Secondly Because a special Authority is committed to such by vertue of their Office they have the keys of the Kingdom of Heaven Isa. 22. 22. Matth. 16. 19. There is a double power 1. Supream which belongs to Christ only Revel 3. 7. 2. Subordinate and delegated Ministers are the Embassadours of Christ and so are to be received as Christ himself We besâ—ech you in Christs stead and He that despiseth you despiseth me Thirdly There is a special trial that in order to such an imploiment they are to undergo 1 Tim. 3. 10. there is a trial required to the exercise of the meanest Office the Deacon Fourthly The Lord hath appointed them a reward for the performance of such in Office He hath ordained that those which preach the Gospel should live of the Gospel See Act. 6. 24. 1 Tim. 4. 15. Fifthly They are to give a special account for the souls of all
Others say The Ministers originally receive their Church-offices not from the people but Christ himself who is the fountain there being not the same reason of a natural and voluntary action There is a Question Whether the Church or the Ministers be first because the Ministers are the instrumental cause of the conversion of the Church and the Church of the choice of their Ministers which is something like the Philosophers Question Whether the Egge or the Hen were first for as the Egge comes of a Hen so the Hen comes of an Egge And as that is resolved by the consideration of the Creation then God made the Hen first so is this question by consideration of the first institution and setting up of the Evangelical Catholick Church then we finde that Christ set up the Officers first to convert men to be beleevers and they being converted to the faith of Christ are bound to submit themselves to Christs Ministers in the Lord. If a Minister of this or that Congregation be not a Member of the Church Catholick visible then he is no Minister out of his own Congregation and therefore cannot preach or administer any Sacrament as a Minister out of his own Congregation Yea if any members of another Congregation should come and hear a Minister preach in his own Congregation he could not preach to them nor they hear him as a Minister but onely as a gifted Brother They of the Separation and if not all yet sure some Independents place the whole essentiality of a Ministers calling in election accounting Ordination to be no more but the solemnization of the Calling We say Permissio potestativa or the Power and Commission given to a man by which he is made of no Minister to be a Minister is not from the Church electing him but from the lawfull ordaining him Election doth but design such a person to the Ministery of such a Church In Scripture we finde Election and Ordination frequently distinguished not only as distinct acts but oft times in distinct hands Deut. 1. 13. The people choose them who shall be Rulers but Moses makes them Rulers Act. 6. 3. the people choose the Apostles appoint the Deacons The choosing of a person to an office is not the authorizing of the person elected but the designation of the person to be authorized Ordination is to be distinguished from Election for the whole Church may choose but not ordain Ordination is an Ecclesiastical act of Government but Election is not so Some say The Bishop only is to ordain Heb. 7. 7. 1 Tim. 5. 22. Tit. 1. 5. Ierom saith Excepta ordinatione what is it that a Bishop doth which a Presbyter may not d◠or at least no Ordination should be without a Bishop Others say it is to be done by Presbyters It is in the Directory described to be an outward solemn setting apart of persons for the Office of the Ministery in the Church by preaching Presbyters Numb 8. 10 11 14 19 22. Act. 6. 3 5 6. It is the setting of men apart to the work of the Ministery the commending of them with Fasting and Prayer to the grace of God and the authorizing of them to perform things pertaining to God which others neither may nor can do wherein the ceremony of Imposition of hands is used 1. To expresse the setting of them apart for sacred imploiment 2. To let them know that the hand of God is with them in all that they do in his Name and by his Authority to guide strengthen and protect them 3. To note out the person upon whom the Church by her prayers desireth the blessings of Almighty God to be poured in more plentiful sort then upon others as being to take charge of others The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church Peradventure many of the Sectaries of this time will hardly acknowledge thus much The Papists Ordination faileth divers wayes 1. In the end for the Bishop bids them take power to offer up Christs body as a Sacrifice to God 2. They want the Institution for Christ hath appointed no Priests in his Church to sacrifice 3. They fail in the outward form for they have many foolish ceremonies added to their consecration The Brownists fail in the main which is the Imposition of hands by the Presbytery Some think that the ceremony of laying on of hands may be omitted Sometimes we must be tied to example in the least gesture though not prescribed yet men presume to dispense in a circumstance expresly prescribed Tit. 1. 5. Timothy was ordained by laying on of hands enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22 Thus were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling Act. 13. 3. Their Duty It is laid forth 1. By Titles as Watchmen Ezek. 3. 17. 33. 7. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds Iohn 21. 15. Good Scribes Matth. 13. Stewards 1 Cor. 4. 1. Nurses 1 Thess. 2. 7. 2. In Commandments Act. 20. 28. 2 Tim. 4. 1 2. He must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 14. He must teach and tread the way to Heaven He must feed the flock 1 Tim. 5. 17. 1 Pet. 5. 2. in the Ministery of the Word and Sacraments and by praying for them both publickly and privately Ministers must teach sound and true Doctrine 1 Tim. 3. 9. 4. 6 7. They must preach 1. Zealously Iohn 5. 35. 2. Compassionately Matth. 9. 36. 23. 27. 3. Convincingly Col. 2. 2. 4. Feelingly according to the nature of the Doctrine The best way to speak to the heart is to speak from the heart 2 Cor. 2. 4. 5. Frequently in season and out of season Luk. 21. 37 Act. 5. 42. 6. Gravely 2 Cor. 5. Tit. 2. 8. Homilies were first allowed in the Church not to uphold or maintain an ignorant Ministery or to supply his defect that should take pains but would not much less to shut out preaching but to supply the casual defect of preaching through the weaknesse and infirmity of the Minister Bishop Andrews caused to be engraven about the Seal of his Bishoprick those words of S. Paul And who is sufficient for these things Bishop Iewel being very weak as he was going to preach at Lacock in Wiltshire a Gentleman meeting him friendly admonished him to return home for his healths sake telling him That it was better that the people should want one Sermon than be altogether deprived of such a preacher to which he replied Oportet Episcopum concionantem mori a Bishop should die preaching in a Pulpit that being the last Sermon he preached It is one part of a Ministers Duty to pray for his people 1 Sam. 12. 23. Moses prayed for Israel He and Aaron more then once stood in the
2. 5. God doth work most mightily with such preaching Ioh. 4. 18 19. Act. 2. 36 37. Reasons 1. Every man through the self-love and hypocrisie that is in his heart is apt to put from himself to others general Doctrines and Reproofs Matth. 21. 41. see 45 46. verses 2. Till mens sins be effectually discovered to them they can never attain to any saving grace Iohn 16. 8. Tit. 1. 13. 3. Practice is the end of knowledge and nothing is perfect till it attain its end If you know these things happy are you if you do them Truths are never fully and exactly known but in the experience and practice of them hence that expression Tast and see CHAP. III. Of Ecclesiastical Iurisdiction and Government THat there is an Ecclesiastical Government distinct from the Civil it is apparent seeing the Church and the State are distinct their Governments must be also distinct Yea the Church may be not only distinct but separate from the State neither the supream nor subordinate powers being incorporate in the Church but meer aliens from it and perhaps enemies to it God hath established two distinct powers on earth the one of the Keys committed to the Church the other of the Sword committed to the Civil Magistrate That of the Keys is ordained to work on the inward man having immediate relation to the remitting or retaining of sins That of the Sword is appointed to work upon the outward man yeelding protection to the obedient and inflicting external punishment upon the rebellious and disobedient Some call it the power of the Keys others Ecclesiastical Discipline others Church-government That there is a Church-power appeareth plainly by Christs giving them the Keys Matth. 16. 18 19. Iohn 20. 23. and also in the titles of Shepherds Governours Rulers and Guides Heb. 13. 7 17. 1 Cor. 12. 28. God hath set in the Church the other things there reckoned are all peculiar to the Church There is a two-fold Ministerial power 1. Potestas ordinis which consists meerly in preaching the Word and administring the Sacraments 2. Iurisdictionis whereby they govern in the Church by binding the Impenitent and losing the Penitent The Object of this spiritual power are religious things in a religious consideration but it is not an absolute supream power The Ministerial power manifests it self 1. In doctrinal decisions of matters of faith 2. In making wholsom ecclesiastical Laws 3. In executing Church-censures But though they have power of declaring Gods will concerning matters of faith and worship to the people yet they cannot make any new Article of faith nor propound any thing as necessary to be beleeved to salvation It is a great Question Penes quos sit potestas Ecclesiastica Who are the subject of this Ecclesiastical power The Community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a Covenant are not the proper and immediate subject of power ecclesiastical Matth. 28. 19 20. Iohn 20. 21 22. 21. 15 16. were spoken to special persons not the whole community The Apostle Act. 20. 28 speaks unto the Presbyters of Ephesus and saith That they were appointed Overseers by the holy Ghost that they might govern the Church of God M. Rutherford saith The Keys were given for the Church but not to the Church Mr. Norton urgeth Act. 14. 23. to prove the power to be in the fraternity it is said there That Presbyters were ordained by Paul and Barnabas in every Church They were ordained in the Churches but not by them He urgeth also Act. 6. that proves nothing but that the election of Officers doth some way belong to the people but that their Authority depends on the people cannot be thence collected Mr. Norton Chap. 5. of that Book saith Quod exercetur nomine Christi recipitur immediatè à Christo. At officium Rectorum exercetur nomine Christi 2 Cor. 5. 20. Here he not only grants but also proves Rectores Ecclesiae esse immediatum subjectum potestatis against which he asserted and argued in his fourth Chapter And after in the same fifth Chapter he saith Multitudo non committit potestatem Ecclesiae Rectoribus tantum designat personas therefore it is not the first and immediate subject of ecclesiastical power which he endeavoured to prove Chap. 4. Excommunication is the greatest and last censure of the Church Iudicium maximum tremendum See Mat. 16. 18. Mat. 17. 18. 1 Cor. 5. This Ordinance is usefull 1. To the whole Church hereby the honour and beauty of the Church of Christ is preserved from the defilement and scandal which such an offence would bring upon it otherwise the evil example would infect 1 Cor. 5. 4. this was typified by the Leper whom God would have shut up in his Tent least the rest of the Congregation should be infected 2. Gods people are hereby made more watchful 3. It is useful to the offender himself for the saving of his soul is the end of it 1 Cor. 5. 3. and that he may not commit the like fault again 1 Tim. 1. 20. The power of Excommunication Formaliter executivè is proper to the company or assembly of Governours and Rulers in the Church derived from Christ to be exercised as Christ shall go before them but with notice to and due regard had of the whole society The Parts of Excommunication are First Admonition 1 Thess. 5. 14. 1. This must be for a sin reprovable 2. For scandalous matters not infirmities which are mourned for 3. Managed with wisdom zeal and love Gal. 6. 1. Secondly Excommunication which is to be executed on men for corrupt opinions Titus 3. 9 10. Revelat. 2. 15. 2. Sinful practices 2 Thess. 3. 6. 1 Cor. 5. 11. It is a Question An Episcopus prasit Presbytero jure divino A Bishop is a man chosen out among the Ministers to have chief Authority in the ordaining of Ministers in a certain Circuit and overseeing them with their flocks The Christian world saw no other Government for fourteen hundred years after Christ. Some urge this for the lawfulness of their Office by Gods Word By proportion of the chief Priests under the Law and of the Apostles under the Gospel The high Priest was set over the other Priests and over the Levites Numb 3. 4. Chapter The twelve Apostles were more eminent then the seventy Disciples and not only exceeded in excellency of Gifts but in amplitude of Authority and power Now say they it is the constant Doctrine of all the Fathers that the Bishops succeeded the Apostles in the ordinary Government of the Church as also the Presbyters succeeded the Seventy Disciples Episc. Dav. Determinat 42. See B. Barlow Antiq and Superiority of Bishops Ierom saith The order of Bishops came in by meer custome of the Church to avoid Schisms which arose for want of Heads but how can that be when it was
practised at Alexandria by Mark the Evangelist Christs meaning is not Luk. 22. 25 26. to make an equality among Ministers but to set a difference between Kings and the Ministers of the Word that none should invade the right of Princes under the pretence of their Ministery Doctor Hampton on that place See more there We confesse saith Bishop Davenant Determinat 42. that according to Christs appointment all the Apostles were equal in degree and power but we deny that that parity among the Ministers of the Gospel is here or any where established which they maintain who oppose the Episcopal Dignity For notwithstanding this command of Christ the twelve Apostles were superiour in Dignity and greater in Power then the twelve Disciples and the chief Pastours were appointed by the Apostles in the Church of Ephesus and Crete which had power of jurisdiction over the Presbyters of those Churches The Apostles had no superiority over the Disciples either of Ordination or Jurisdiction 2. The Question is concerning Officers of the same kinde and the instance is of Officers of different kinds amongst whom there may be superiority and inferiority as there is amongst us between Presbyters and Deacons The Apostles were superiour to Evangelists and Pastors but one Apostle had not superiority over another or one Evangelist over another Smectymn Answer to an Humble Remonstrance Sect. 13. Adde to this Armachanus Bishop Iewel Dr Whitaker and Saravia with others make Bishops and Presbyters the same order though different degrees Learned Divines both Protestants and Papists hold That Bishops and Presbyters differ rather in execution of some acts of their order appropriated to Bishops only then in their essential order A Bishop hath an eminency of degree in the same order but his ecclesiastical order is the same with the Presbyters or Priests D. Featley in a conference with Everard a Popish Priest There is saith Beza Episcopus Divinus Humanus Diabolicus by the divine Bishop he means the Bishop as he is taken in Scripture which is one and the same with a Presbyter By the humane Bishop he means the Bishop chosen by the Presbyters to be President over them and to rule with them by fixed Laws and Canons By the Diabolical Bishop he means a Bishop with sole power of Ordination and Jurisdiction lording it over Gods Heritage and governing by his own will and authority Smectymn Answ. to Humble Remonst Quer. about Episc. See M. Bains Dioc. Trial and Cartw. against Whitg M. Gillesp. Aarons Rod Blossom l. 2. cap. 11. and 3. and Gers. Buâ— and Mr Seld. Eâ—tych The Pope would be oecumenical Bishop and pleads that Monarchy is the best Government But Chamier Tom. 2. de Romano Pontifice lib. 9. cap. 8. though he acknowledge that Monarchy simply excels all other kinds of Government because all things created are governed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. by God alone and so that they cannot be more wisely powerfully and profitably administered yet saith he this makes nothing for the Popes cause for in that saith he we do not consider Monarchy simply but described with its certain circumstances viz. of the Persons which rule or are ruled and the Government it self so that is to be judged the best kinde of Government which is most profitable to those who are governed There can be conceived but three forms of Government Episcopal most conformable to Monarchy Presbyterial to Aristocracy and Independent as they term it to Democracy Presbyterial is no elder then the Reformation in Geneva and Independent then New-England Episcopacy was either planted by the Apostles or their immediate Successors in the first and best ages of the Church D. Featleys Sac. nem It is a Question An Ecclesiae regimen sit Monarchicum aut Aristocraticum Whether the Government of the Church be Monarchical or Aristrocratical The Government of the Church in respect of its Head Christ is a Monarchy in respect of the Pastours that govern in common and with like authority amongst themselves it is an Aristocracy or the rule of the best men in respect that the people are not secluded but have their intrest in Church-matters it is a Democracy or popular estate Cartw. Reply in Defence of the Admonit p. 35. He saith the same on Ephes. 4. 5. Whitaker hath the like cont 4. de Rom. Pontif. q. 1. c. 1. Of Councels or Synods The name of Synod doth in in his primary and large acception agree to every Assembly so doth the name of Councel to every Assembly of consultation The former being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is all one with coetus and imports the Assembly of any multitude which meeteth and cometh together The later being derived of Cilia whence also Supercilium imports the common or joynt intending or bending their eyes both of body and minde to the investigation of truth in that matter which is proposed in the Assembly But both these words being now drawn from those their large and primitive significations are by ecclesiastical Writers and use of speech restrained and appropriated to those Assemblies of ecclesiastical persons wherein they come together to consult of such matters as concern either the Faith or Discipline of the Church Dr Crakanth Vigilius Dormitans cap. 19. Coetus qui Ecclesia nomine ad decidendas controversias convocatur Synodus seu Concilium appellatur Wendelinus A Synod is an ecclesiastical meeting consisting of fit persons called by the Churches and sent as their Messengers to discover and determine of doubtfull cases either in Doctrine or Practice according to the truth Hookers Survey of Church-Discipline part 4. c. 3. If Councels had been simply necessary Christ or his Apostles at least would somewhere have commanded them to be celebrated which yet we reade no where done by them Besides the Church and Faith remained safe for three hundred years without a general Councel from the time of the Apostles even to the Synod of Nice For this is the difference between a Church and Commonwealth that a Commonwealth stands in need of humane Councel and cannot stand without it but the Church is governed and preserved by God and though a Councel conduce to its externall State yet the life and satiety of the Church doth not consist in it A Councel which represents the Universal Church as it is compounded of particular Churches is called Universal or Oecumenical The Councel which represents a particular Church as it consists in one Assembly is called a Presbytery or Ecclesiastical Senate When it represents a particular Church as it is constituted out of the consociation of many Assemblies it is called either a National Councel if Embassadours come from all Provinces into which the Nation is dispersed to that Ecclesiastical meeting or a Provincial Councel if the Churches send onely from one Province Deputies to the same Assembly The most famous lawful and Oecumenical Councels were those four The first Nicene Councel called by the Emperour Constantine the Great
the firstship if I may so speak that is to say the primacy This is such a primacy as a fore-man of the Quest is wont to have in Jâ—ries not a primacy of power as over inferiours but a primacy of order as amongst equals Dr Rainol against Hart c. 5. p. 174 175. The Pope succeeds Peter as night doth the day a tempest a calm sickness health He succeedeth Peter only in denial of Christ. M. Perk. on Iude. The Painter pictured Peter with a red face as blushing at his Successours vices An Pontifex Romanus sit Antichristus Whether the Pope of Rome be Antichrist Papa or Papas among the Greeks signifieth a Father and is the appellative that little children beginning to speak are wont to give to their Parents and in like sort among the Latines noteth a Father or Grand-father hence the Christians in ancient times did use to call their spiritual Fathers and Bishops Papes or Popes So that the name of Pape or Pope was common to all Bishops Ierome writing to Angustin calleth him Pope and writeth to the most honourable Pope who yet was Bishop of little Hippo only therefore that name of Pope doth no way prove every one that is so called to be Universal Bishop D. Field of the Church l. 5. c. 41. Vide Cham. de Oecum Pontif. l. 5. c. 2. The Pope hath appropriated to himself the very name of Papa that is Pope which formerly saith their Jesuite Azorius was common unto other Bishops B. Morton Protest Appeal l. 4. c. 19. Sect. 1. We stand not upon this word Pope it is but Father it was given to Pastours to those that were worthy Pastours ascribed to Fathers in Epistles and superscriptions as to Augustine a poor Bishop and to Paulinus a poor Deacon A name of reverence now grown odious D. Fentons Treatise against reconciliat to the Church of Rome Every Pope at his entrance doth change his name which custom began An. Dom. 687. when he whose Christian name was Os porci forsook it to be called Sergius B. Mort. ubi supra I will not conclude it as an Article of Faith that the Pope is Antichrist I am not of his minde that said It was as clear that the Pope was Antichrist as that Christ was the Messiah Learned Chamier saith Quicunque homo omnes capit notas Antichristi quas Scriptura delineavit is est Antichristus At Episcopus Oecumenicus capit eas omnes notas He to whom all the notes given by the Scripture of Antichrist jointly agree he is Antichrist But to the Pope all the notes given of Antichrist joyntly agree Others go this way also they say It is not enough to prove that Christ was the Messiah because he was born at Bethlehem but because what ever was spoken of the Messiah agrees to him so likewise it is not enough to prove the Pope to be Antichrist because one of the notes given about Antichrist belongs to him but because all But I suppose that those two main circumstances of the time and place of Antichrist agreeing to the Pope it is a weighty argument to prove that the Pope is Antichrist 1. The place the seat of Antichrist is described Revel 17. ult which is Rome and the time when he that letteth was taken away which was the Emperor In these two things the ancient Fathers agree Antichrist as God sitteth in the Temple of God shewing himself that he is God 2 Thess. 2. 4 that is he shall rule and tyrannize over the Church of God making himself Head of the Church Nero was cruel against believers but he â—ate not in the Church To sit here is to take and exercise judiciary authority in the Church of God Vide Grotium in Luc. 20. See Mat. 19. 28. The Popes authority is called Sancta sedes The Apostasie of Antichrist is described 2 Thess. 2. 3. there shall be an ecclesiastical falling away from the true worship of God to idolatry 1 Tim. 4. 1. This Apostasie doth imply their former imbracing of the truth their faith was formerly known to all the world as now their heresie and idolatry is therefore in this respect no Heathen Emperour nor the Turk can be Antichrist He shall not only apostatize but shall seduce many and make them drunk with that deadly poison See M. Medes Apostasie of the later times The Miracles of Antichrist are set forth 2 Thes. 2. 9 11. their end is to confirm a false Doctrine In Transubstantiation there is miracle upon miracle The Priest if he please can turn all the wine in the Town into Christs bloud How often have the people seen bloud in the bread The Vices of Antichrist might also be urged 1. His pride he shall exalt himself above all that is called God that is Prinâ—es so the Pope He takes the titles of Universal Bishop Head of the Church and Vicar of Christ. Bellarmine is not ashamed to apply that in Isaiah to the Pope Behold I lay in Sion a foundation stone Isa. 28. 16. 2. His cruelty the Whore is said to be drunk with the bloud of the Saints So the Pope And Rev. 13. it was given him to kill whoever would not adore the image of the Beast 3. Covetousnesse he shall with feigned words make merchandize of many So the Pope Adde to this the opinion of the Reformed Churches generally of B. Iewel of Whitaker Downam Perkins Fox Abbot Brightman Rainolds Powel and Dr Sclater on 2 Thes. with divers others For the judgement of the Fathers herein it is not much to be valued because they lived before the times of Antichrist and did not dream of such an Antichrist as afterwards rose up It is a Question between us and the Papists An Antichristus sit singularis homo Whether Antichrist be one person Bellarmine saith he is The Pope is one person not in number and nature as one certain and singular man one at once by Law and Institution though successively so many as have enjoyed the Papacy The Papists when they say that the Pope hath been the Head of the Church and Vicar of Christ this 1500 years do not mean any one Pope but the whole rabble of them since the year 607. So Antichrist is one person not at once ordinarily but continued in a Succession of many When we say the Pope the Emperour the King the Priest the Minister the Eye the Hand we mean not one particular but the whole kinde It cannot be an individual man in that it is said 2 Thes. 2. the mystery of Antichrist did then begin to work and yet it should hold till the very coming of Christ where is the man that lived so long It is a Question An Papa sit Christi Vicarius Whether the Pope be Christs Vicar Innocent the third said I am the Bridegroom because I have a Noble a Rich a Gracious Spouse viz. the Church of Rome which is the Mother of all believers It is a Question An
Papa praesit aliis Episcopis Whether the Pope be above all other Bishops The Title of Universal Bishop of the Church which Bellarmine calleth notable and proper to the Bishop of Rome St Gregory sometime Bishop of Rome did renounce in himself and detest in all others calling it a title of novelty errour impiety blasphemy pronouncing any one that shall presume to challenge it to be the fore-runner of Antichrist B. Mort. Appeal l. 1. c. 2. Sect. 29. The Universal Bishop of the Church necessarily betokens an absolute monarchical Jurisdiction of some one over all other Bishops of the Church but Bishop of the Universal Church signifies the care and study any Bishop hath for the universal good of the Church as 2 Cor. 11. 28. so the King of Spain is styled The most Catholick King or King of the Catholick Church not Universal King and Soveraign over all other Kings in the Church There is another Question An Papa possit conferre Bullas Indulgentias Whether the Pope can confer Buls and Indulgences Their own learned Authours plainly confesse That there is not found any one expresse testimony for proof hereof either in Scriptures or in the writings of ancient Fathers 2. That there was no use of Indulgences in the primitive Church but that afterwards the fear of Purgatory hatched Indulgences 3. That the first who extended Indulgences unto Purgatory was Pope Boniface the 8th more then a thousand years after Christ. Luther began his opposition unto Rome in reprehending their Article of Indulgences He would have set down at the first if the matter of Indulgences had been granted but God led him on to declare against the whole Doctrine of Popery The Indulgences whereof we reade in the ancient Fathers were mitigations of some Censures of the Church before inflicted on the living for their amendment These now granted by the Pope are relaxations from satisfactory pains in Purgatory flames after this life It is a Question An Papa possit leges condere quae obligent Conscientias Whether the Pope can make Laws to binde the Conscience Conscience is said to be bound when it is charged by him who hath Power and Authority over it to perform its duty to bear witnesse to all our actions unto God and according to the quality of them to accuse or excuse us Rom. 2. 15. God is the only binder of conscience Iam. 4. 12. he is greater then the Conscience Rom. 13. 5. affirms only that Conscience is bound but determines not that mans Laws binde it Bellarmine saith Mens Laws binde Non minus quam Lex divina We deny not rem but only differ from them in modo they binde not immediately but mediately not primarily but secondarily not in them and of their own power but in the force and vertue of divine Law They say If the Pope determine vice to be vertue they are bound to believe it yea Tolet saith a man should merit of God in so believing There be these Questions An Papa sit supra Reges Whether the Pope be above Kings An possit Reges excommunicare Whether he can excommunicate Kings He hath soveraign Dominion say they over all Princes in temporal cases indirectly But Espencaetis ad Titum cap. 3. pag. 513. confesseth from that Scripture Rom. 13. 1. that Chrysostome Theodoret Theophylact and all the Greek Doctours and in the Latine Church Gregory and Bernard do from thence teach that every Apostle and Prophet and Priest was commanded to acknowledge a subjection unto Emperours The Pope Hadrian the 4th was not only angry with Frederick the Emperour but for a while denied him the Imperial Crown because he held his right stirrop when he should have held his left which errour he excused because he was unaccustomed to such services Bellarmine saith the Pope hath power in temporal things indirectly only but his book should have been burned for it Object Christ had a natural Dominion over all Kingdoms Therefore the Pope his Vicar hath also Answ. Tertullian cals the holy Ghost the Vicar of Christ upon earth See Iohn 14. There is another Question An Papae solius sit statuere de controversiis fidei Whether it belongs to the Pope alone to determine controversies of faith We deny not but a Judge and a Law might well stand together but we deny that there is any such Judge of Gods appointment Had he intended any such Judge he would have named him lest otherwise as now it is our Judge of controversies should be our greatest controversie Chillingworth part 1. cap. 2. Sect. 10. pag. 57. It is a Question An Papa possit remittere peccata Whether the Pope can pardon sins Trecelius affirmed That if a man had lien with our Lady the mother of Christ and had gotten her with childe yet the Popes pardon was able to set him free The Pharisee said true though he misapplied it Luk. 5. 21. Who can forgive sins but God alone There is another Question An Papa possit errare Whether the Pope may erre The Pope say they as a private person or Doctour may erre but not as the Vicar of Christ and the Successour of Peter in the Chair yea judging from the Chair he may erre in questions of fact but not in questions of faith nay he may erre in discussing questions of faith in respect of the premisses not in respect of the conclusions E Cathedra docens hoc est ex tripode oracula fundens nullo modo errare potest Summus Pontifex saith Bellarmine de Rom. Pont. lib. 4. cap. 3 cum totam Ecclesiam docet in his quae ad fidem pertinent nullo casu errare potest See our Rhemists on Luk. 22. 31. The high-Priest of the Old Testament saith Bellarmine de Pontifice l. 4 c. 3. had on his Brest-plate Doctrine and Truth according to the vulgar version therefore the high-Priest of the New Testament the Pope when he teacheth the whole Church in these things which belong to faith cannot erre in any case How well that argumentation proceeds from the high-Priest of the Old Testament to the high-Priest of the New let the learned judge Nescio cur non possit dici quòd Gregorius Papa cum homo fuerit non Deus potuerit errare Durand l. 4. distinct Quaest. 4. Of the Iesuites and Monks Of the Jesuites The Pope in divers Buls cals them Beloved sons in which title they much glory The Jesuites above all other Regulars make to the Pope a vow of present and absolute obedience to do whatsoever he shall command them to go whithersoever he shall send them to Turks Infidels Hereticks without excuse denial or delay They are to the Pope what the Janizaries are to the Turk and uphold him chiefly Their Order was erected in the year 1540. Hospin de orig Iesuit l. 1 c. 1. They are the frogs spoken of in the Revelation that croke in Kings Chambers to provoke them to warre As in ancient time there was no
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
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
Some say it was an eternal transaction before all time onely manifested to us by the Spirit There are four set periods of Justification First In Gods purpose which reacheth as far as the eternal transactions between God and Christ such as were set down in the Lambs book Secondly When Christ did in the name and stead of sinners perform that which was the matter of their justification but in neither of these periods was the soul translated out of the state of nature into the state of grace Thirdly Actually at that moment when we come to own Christ as a Saviour by beleeving Fourthly When the Spirit which translates the soul out of the state of nature into the state of grace makes it known to the soul. Others say there are five as it were periods or degrees of Justification 1. When the Lord passeth a sentence of Absolution on men at their first Conversion immediately upon their Union with Christ Act. 13. 38 39. 2. He that is justified fals into daily transgressions therefore there must be a daily imputation and application of the death of Christ Iohn 13. 10. 3. There is a high act of justification after great and eminent fals though there be not an intercision yet there is a sequestration such cannot then plead their right Davids sinne of adultery and murder made a great breach upon his justification therefore he prayes God Psal. 51. To purge him with hysop to apply anew the bloud of Christ. 4. There follows a certification a sentence passed in the soul concerning mans estate 1 Iohn 5. 9. Rom. 8. 33 34. 5. Justification is never perfected till the day of judgement Act. 3. 19. then sentence is passed in open Court before men and Angels Of preparatory Works to Justification The 13th Article of the Church of England saith Works done before the grace of Christ or Justification because they are not done as God hath commanded them we doubt not but they are sins Matth. 7. A corrupt tree brings forth corrupt fruit Heb. 11. Without faith it is impossible to please God Tit. 2. 9. To the defiled all things are defiled Whether these Works without faith merit ex congruo Potest homo nondum reconciliatus per opera poenitentiae impetrare mereri ex congruo gratiam justificationis Bellarm. l. 5. de grat lib. arbit c. 22. The Papists say one must dispose and sit himself by Alms and Repentance to partake of Christ this they call Meritum ex congruo and then say they one receives primam gratiam See 2 Cor. 3. 5. Rom. 9. 15 16. We confesse that God is not wont to infuse saving grace but into hearts fitted and prepared but he works these preparations by his own Spirit See B. Dav. Determ of Quaest. 34. Whether Works with faith deserve grace ex condigno We say not as Bellarmine chargeth us that the Works of the regenerate are simply sins but in a certain respect The Papists say after one is made a new-creature he can perform such Works as have an intrinsecal merit in them and then by their good Works they can satisfie for their smaller offences Secondly They have such a worth that God is tied say some of them by the debt of justice Others say by the debt of gratitude to bestow upon them everlasting glory Some say they deserve this ex natura operis Others say Tincta sanguine Christi being died with the bloud of Christ This is a damnable doctrine throws us off from the Head to hold justification by works Our good Works as they flow from the grace of Gods Spirit in us do not yet merit Heaven 1. From the condition of the Worker though we be never so much enabled yet we are in such a state and condition that we are bound to do more then we do or can do Luk. 17. 7. We cannot enter into Heaven unlesse we be made sons Come ye blessed of my Father and the more we have the Spirit enabling us to good the more we are bound to be thankful rather then to glory in our selves Againe we are sinners the worker being a servant sonne sinner cannot merit 2. From the condition of the work those works that merit Heaven must have an equality and commensuration as a just price to the thing bought but our works are not so Rom. 8. 18. those sufferings were the most glorious of all when Paul was whipt imprisoned ventured his life he doth not account these things considerable in respect of Heaven See Rom. 8. 18. Iam. 3. 2. 1 Ioh. 1. 8. Rom. 7. 24. 11. 35 36. Ephes. 2. 8. and D. Sâ—lat on Rom. 2. p. 118. to 185. They say The Protestants so cry up Justification by grace that they cry down all good works at least the reward of them we say there is a reward of mercy Psa. 62. lat end Bona opera non praecedunt justificandum sed sequuntur justificatum Aug. Bona opera suxt occultae praedestinationis indicia futurae foelicitatis praesagia Bernard de gratia libero arbitrio Extra statum justificationis nemo potest verè bona opena satis magnificè commendare Luther More hath been given in this Land within these threescore yeares to the building and increase of Hospitals of Colledges and other Schools of good learning and to such like workes as are truly charitable then were in any one hundred years during all the time and reign of Popery Dr. Willet confutes the calumny of the Romanists charging our Doctrine of justification by faith only as a great adversary to good Works For he proves that in the space of sixty years since the times of the Gospel 1000000lb lb hath been bestowed in the acts of piety and charity Whether we be justified by inherent or imputed righteousnesse We do not deny as the Papists falsly slander us all inherent righteousnesse 2 Cor. 5. 17. nor all justification before God by inherent righteousnesse 1 Kings 8. 32. But this we teach That this inherent righteousnesse is not that righteousnesse whereby any poor sinner in this life can be justified before Gods Tribunal for which he is pronounced to be innocent absolved from death and condemnation and adjudged unto eternal life The Church of Rome holdeth not this foundation viz. the Doctrine of Justification by Christ 1 Cor. 3. 11. 1. They deny justification by the imputation of Christs righteousnesse yea they scorn it and call it a putative righteousnesse 2. They hold justification by inherent righteousnesse that is by the works of the Law Gal. 5. 4. The Papists place the formal cause of justification in the insusion of inherent righteousnesse The opinion is built upon another opinion as rotten as it viz. perfection of inherent righteousnesse for if this be found to be imperfect as it will be alwayes in this life the credit of the other opinion is lost and that by consent of their own principles who teach that in justification men are made
Infants are comprehended under houses and families it is evident by the use of the whole Scripture Gen. 14. 16. 18. 19. Prov. 31. 15. Luke 19. 9. Acts 11. 16. 16. 31. Parents must bring their children therefore to Baptism with an high esteem of that Ordinance and with fervent prayers to God for his blessing upon it that it may be effectual for their regeneration Set a day at least some good time apart to seek the face of God to confesse thy sins chiefly the original sinne which thou hast derived to thine Infant lament it in thy self and lament it in and for him Baptism cannot be reiterated as the Lords Supper therefore what thou canst do but once for thy childe be careful to do it in the best manner Parents should offer their children to God in Baptism 1. With earnest prayers to God for a blessing on his Ordinance 2. In faith plead your right with God he hath promised to be the God of his people and of their seed there are promises which sute with the Ordinance Deut. 13. 6. Isa. 44. 3. 3. With reverence Gen. 17. 2 3. 2 Sam. 7. 18 19. their hearts should be affected with that great priviledge that God should take themselves and their seed into the Covenant The Baptism of Infants without a weighty cause and in a sort compelling is not to be deferred First Because the equity of the eighth day appointed for Circumcision hinders the procrastination of it Secondly Because this delaying of it shews a kinde of contempt of the Ordinance It was a common but an erroneous practice even in the Primitive Church to deferre their Baptism till they were old so some of the Christian Emperours because an opinion prevailed upon them that Baptism discharged them of all sinnes I think that the delay of Baptism which Constantine and some others were guilty of did creep in among other corruptions and was grounded on the false doctrines of those hereticks that denied forgivenesse of sinne to those that fell after Baptism which afrighted poor people from that speedy use of it which the Scripture prescribeth Mr Baxt. Inf. Church-memb par 2. c. 15. Constantine much esteemed and favoured Eusebius who was a very subtil and malicious Arian and yet Constantine even to his death extreamly hated and detested Arianism one token of which love was his receiving the Sacrament of Baptism at his hands when he was extreamly sick and near his death Crakanth Defence of Constant. c. 6. See p. 80. to 86. 92 93. But Constantine received Baptism at Eusebius his hands when he was a Catholick Professour and earnest in that profession The Apostles and Christ himself held communion and received the Sacrament with Iudas Matth. 26. 23. c. so long as he kept the outward and catholick profession though in his heart he was an Apostata yea Devil Id. ib. p. 96 97. Chrysostom and Gregory Nazianzen saith Grotius were not baptized till they were twenty years old at least Plerosque Baptismum suum distulisse in articulum mortis res est notissima ex Historia Ecclesiastica unde Clinicorum nomen Maresius de precibus pro mortuis Augustine Ierome and Ambrose were baptized when grown up men yea but when they better understood the point they disallow neglect of childrens Baptism as the Parents sinne as Ierom in his Epistle to Laeta and Augustine frequently and so Ambrose all one for Poedobaptisme as an Ordinance of God and so as counting it sinne to neglect it Cobbet of Baptism part 2. Sect. 5. Some hold that only Infants of Church-members are to be baptized But although the Parents of those Infants be not members of any particular Church yet if they be members of the universal Church as they are certainly if they be baptized and professe the Catholick Faith that is enough for the administring of Baptism to their Infants otherwise there will be no difference between their Infants and the Infants of Turks which is not to be admitted We admit children to Baptism 1. By vertue of their remote Parents who may be good though their immediate Parents be bad Act. 2. 39. 2. They may be admitted by stipulation of others to see them educated in the faith into which they are baptized be the Parents themselves never so wicked Vide Ames Cas. Consc. l. 4. c. 27. Whether the use of Witnesses be necessary Peter Martyr in loc Commun cals it utile institutum a profitable constitution In ancient time the Parents of children which were Heathen and newly converted to Christian Religion were either ignorant and could not or carelesse and would not bring up their children agreeably to the Word of God and the Religion which they newly professed Hence it was thought meet that some persons of good knowledge and life should be called to witnesse the Baptism and promise their care for the childrens education It is an ancient commendable practice continued in the Church of God above the space of twelve hundred years M. Perk. Cas. of Consc. It was but a bare prudential thing in the Church whether it were Hyginus of Rome that first brought in God-fathers and God-mothers about the year of Christ 140. as Platina and others write or some other it is not greatly material Ford of the Covenant between God and man Vide Zepperum de Sac. Some urge Isa. 8. 1 2 3. for it Because from the beginning those that were of years when they were to be baptized were asked divers Questions Whether they believed Whether they renounced the Devil The same custom also remained even then when Infants alone were offered and the Papists cannot be moved from thence Chamier de Canone lib. 11. c. 9. The Churches by an unadvised imitation drew the interrogatories ministred in the Primitive Church to those which were of years to professe their faith in Baptism unto young children Cartw. on Mat. 3. Whether the immediate or remote parents give the children a right to Baptism Some say immediate Parents only can give the children a right Because if we go higher to remote Parents Where shall we then stop May we go to Noah or Adam say they Where shall we stay Why may not the children of Jews and Turks then be admitted into the Church since they formerly descended from believers This Objection carries some force with it and there is a very strong Objection likewise against this opinion since those for the most part that maintain this say the Parents that give the federal right to their children must be visible Saints or Church-members as they phrase it The Argument then is this The wickednesse of a Jew could not prejudice the childes right that was to be circumcised therefore neither the wickednesse of a Christian a childes right that is to be baptized And whether their Baptism be not null which had no right and so they ought to be rebaptized should be seriously considered by them that hold that tenet Quest. What if the
immediate Parents be believers only in shew Answ. 1. The profession of the faith is sufficient 2. Children have right to Baptism by vertue of the first Covenant with Abraham in whom we have as true an interest as the Jews ever had Act. 8. 12 13 38. with 10. 47. Gal. 3. 29. Rom. 11. 17. So that the wickednesse of the immediate Parent doth not prejudice the right of the childe for then Hezekiah should not have been circumcised because he had a wicked father Master Lyfords Principles of Faith and good Conscience Chap. 49. Object The children of the faithful only are to be baptized because only those Infants are judged to be in the Covenant and only holy Answ. 1. We are not to regard the ungodlinesse of such as are their natural Parents of whom they were begotten but the godlinesse of the Church in which and of whom they were born for the Church is as it were their mother 2. We must consider not only their immediate Parents but their fore-fathers and ancestors which have led a godly life Rom. 11. 16. By the name of root in that Nation of the Jews he doth not understand the next Parents who peradventure were prophane and ungodly but those first Parents of that people viz. Abraham Isaac and Iacob to whom the promise was made and the Covenant confirmed They are to be baptized who in charity may be thought to be in the Covenant Such are all that professe them to be of the Christian faith and also their children Act. 10. 45. 1 Cor. 7. 14. D. Gouge his Catechism Parents being in the Church by the profession of Christian Religion their children are within the Covenant Ezek. 18. 20. So that the impiety of the Parents prejudiceth not the childe that is born in the Church 2. By Parents are to be understood not those alone of whom children are immediately begotten and born but their Progenitors and Ancestors also who feared God and lived in the Church though many generations before For God made not his Covenant with Abraham and his immediate seed only but with all his seed after them in their generations Gen. 17. 7. Lastly Be the next Parents whosoever they will be yet their children being born in the Church the Church is their mother and the faith and piety of the Church investeth such as are born in her unto the Covenant Down of the faith of Infants Either by Baptism men are admitted into the particular Church or the whole Church or no Church but not into the particular Congregation no man is baptized into the particular Congregation it is not the seal of the particular Covenant therefore it is into the whole or none If a Heathen be converted in a Congregation first he receives Baptism afterward is admitted a member of the particular Congregation M. Huds Vindicat. c. 5. See him c. 6. p. 134 142. A baptized person is baptized not to that particular Church onely but to all Churches and in every particular Church where he cometh he hath all the priviledges of a baptized person All circumcised persons had right thereby to eat the Passeover in any society Exod. 12. 4 48. Deut. 16. 1 2. In the place where God should choose to put his name there so all baptized persons have right to the Lords Supper in every Church where God hath set his name M. Ainsworth to M. Paget Sealing the promise by an initial Sacrament is not onely in reference to a particular Church either National or Congregational but principally in reference to the Catholick Church Churches Divine Warrant of Inf. Bapt. M. Ball in his Catechism hath this passage Baptism is a Sacrament of our ingraffing into Christ Communion with him and entrance into the Church for which he citeth Matth. 28. 19. Acts 8. 38. And afterwards explains himself It doth saith he solemnly signifie and seal their ingraffing into Christ and confirm that they are acknowledged members of the Church and entred into it And that we are thereby admitted members not of a particular Congregation but the Catholick Church appears because we are baptized into one body 1 Cor. 12. 13. See M. Huds ib. Quaest. 2. p. 239. See p. 238. Whether the children of Infidels viz. Jew◠Turks and Pagans may be baptized Baldwin a Luther an Cas. cons. l. 4. c. 8. cas 8 maintains it lawful to baptize the children of professed Infidels if jure belli or the like way they come to be under the power of Christians but he saith Si Infans valetudinis sit satis firmae utile est ut prius in principiis doctrinae Christianae instituatur quà m ad Baptismum afferatur Rivet on Gen. 17. allows the baptizing of the children of meer Pagans if they be in the power of Christians to dispose of them as their own in that Abrahams servants bought with money or born in his house were to be circumcised There is a large promise to Abraham stretching Covenant to his seed not only to the children of his own body and to his proselyte servants but also to all them that were born in his house or bought with money Gen. 17. 12 13. which happily may grant so much liberty to a Christian Sponsor that if a stranger or wicked man should give him his childe from his infancy to be brought up as his own it may be baptized as his own Whether the children of Papists may be baptized Many hold that the children of Papists being either offered by them or in the tuition of others are not to be excluded from Baptisme since the Papists though grosly erroneous do professe the substance of Christian Religion Baptism celebrated in the Church of Rome is true Baptism because albeit the Papacy be not the true Church yet the true Church is in the Papacy God preserving the remnants of it in the middest of the bowels of Antichrist Attersol of the Sacrament lib. 2. cap. 3. See cap. 6. Vide Balduinum de Cas. Consc. lib. 4. cap. 8. Cas. 7. I dare not wholly take away the name of a Church from Rome I know that Antichrist shall sit in the Temple of God That Baptism cannot be administred out of the Church And when the entire form of Baptism is observed St Augustine is resolved Non haereticus sed haeretici manu Christus baptizat Therefore the Councel of Nice determined very gravely That there should be no rebaptization of such as were baptized by hereticks Doctor Hampton in his Sermon on 1 Iohn 2. 19. Although there be many devises of men sinfully annexed to Baptism in the Church of Rome and some wicked opinions erroneously held concerning it among them yet Baptism both was there Rom. 6. 34. 1. 7. as Gods Ordinance before these corruptions and errours and so hath been continued in that Church to this day and ought also still to be retained the corruptions only and the errors being renounced and rejected Iohnsons Christian Plea ch 3. p. 53. There is one Baptism as there was
to be an hypocrite a devil a traitor yet admitted him to be at the last Passeover which ever he received though not to the Supper for that was not administred till his departure not because it had been unlawfull to have received with him Because the Lord who commandeth his worship never puts in any such limitations and exceptions unlesse a wicked man be present Object Christ was the Son of God and as so knew the theft and hollowness of Iudas and therefore his example in this case cannot be our warrant Answ. Though he did know as God his wickednesse yet he did receive the Passeover with him as man and how he came by the knowledge of his faultinesse it matters not since he knew him faulty Therefore our Saviour also went up to the usual feast and to the Temple when he was sure to meet there with the most abominable Scribes and Pharisees 1 Sam. 2. 2. Hannah and Elkanah went up to the house of God to Shiloh to worship there with the sons of Eli Hophni and Phineas there not alone with wicked people but Priests they did partake in divine service Some endeavour to prove out of 1 Sam. 2. 17. that wicked men by coming to the Sacrament do pollute it because the sinful carriage of Eli's sons caused men to abhorre the offering of the Lord but note the reason why the offering became abominable because they offered not the Sacrifice according to the Commandment of God they would not have sodden flesh but raw If the doctrine of the Sacrament be corrupted if it be celebrated under one kinde if water be mingled with wine this is to pollute the Ordinance Object We are commanded to separate our selves from the wicked and to come out from amongst them 2 Cor. 6. 17. Answ. We must indeed come out from amongst those which do serve false gods and separate our selves from the familiar society of wicked persons but other separation was never practised by any Prophet or Apostle or ever meant Immediately there it follows Touch not the unclean thing that is do not joyn with others in their pollutions Ephes. 5. 6 7 11. Some say he speaks to professours of Christian Religion concerning Heathens to leave familiar fellowship with them as joyning in marriage and the like which is the thing he had spoken of immediately before To have none good is the property of a Church malignant to have all good and none bad is the property of the Church triumphant to have some good and some bad is the property of the Church militant Men openly wicked and scandalous should be cast out of the Congregation of Saints but it follows not that because such should be cast out and be not therefore others should abstain from the Assemblies of the Saints The Brownists abstain from coming to the Word and Sacrament amongst us because many openly prophane and known wicked men are admitted to our Assemblies therefore they think they cannot with good conscience serve God with such persons but no good man in the Scripture did therefore withdraw himself from the Temple or their Synagogues See M. Hilders on Iohn 4. 22. This Ordinance saith M. Burroughes must be received in a holy Communion or in a Communion of Saints 1 Cor. 10. 16 17. therefore all that come to receive the Sacrament must so come as they must be one body one spiritual corporation This Sacrament saith he is not defiled to the right receivers of it meerly because wicked men are present there but because the Congregation neglects their duty of casting out the wicked from thence when they discover themselves The example of the incestuous Corinthian 1 Cor. 5. saith he is a plain place for it A little leaven leaveneth the whole lump The Lump there is the Church communion and the Leaven the incestuous person while this leaven continues if you do not your duty to cast out this scandalous person your whole lump your whole communion will come to be defiled Particular persons and communicants come to be defiled in this if they neglect the duty that belongs unto them as Christians Matth. 18. 15 16 17. if thou â—ast done this duty to all scandalous persons in the Congregation then the sinne be upon the Church thou maist receive the Sacrament with comfort though wicked men be admitted there As I never found one word in Scripture where either Christ or his Apostles denied admittance to any man that desired to be a member of the Church though but onely professing to repent and believe So neither did I ever there finde that any but convicted Hereticks or scandalous ones and that for the most part after due admonition were to be avoided or debarred our fellowship M. Baxters Saints everlasting Rest c. 4. Sect. 3. See more there The rest of the Congregation is not polluted by the mixture of unworthy persons with them unlesse they be consenting to their wickednesse no more then in the duties of hearing and prayer with the wicked in a mixt Congregation M. Lâ—fo Princip of Faith and a good Consc. c. 52. For that Objection A little leaven leaveneth the whole lump Answ. This is a Metaphorical speech the meaning of it is not that one or two sinners cause the whole Congregation to be so corrupt and unpleasing to God that whosoever joyneth with them is polluted but alone this One sinner suffered and not punished the infection spreads farther and farther Objection We are commanded not to eat with a brother if he be so and so Answ. It signifieth to have familiar civil society with them in inviting them or feasting them But if one may not have familiar civil conversation with such much lesse may he eat with them at the Sacrament It follows not for in withdrawing our selves from them we punish them and shew our dislike of them but in withdrawing our selves from the Sacrament because of them we punish our selves The Church of Israel in the time of Hophni and Phineas was a mixt multitude In the time of Christ the Church of Ierusalem for they plotted Christs death and had decreed to cast out of the Synagogue every one that should confesse him Mr Downame saith None ought to refrain coming to the Lords Table because they see scandalous sinners and unworthy guests admitted For 1. The Apostle 1 Cor. 11. 28. doth not enjoyn us to examine others but our selves 2. Because the Apostles yea even Christ himself did joyn with those Assemblies in the service of God and particularly in the use of the Sacraments which were full of corruptions both in respect of doctrine and manners as viz. this Church of Corinth it self See 1 Cor. 11. 21. The word usually signifies to be drunk and here they are sharply reproved for a great fault 3. Because one mans sinne cannot defile another nor make the seals of the Covenant uneffectual to him who cometh in faith and repentance and even hateth that sinne which he seeth committed
repentance When God called his people to renew their Covenant there was a special humiliation before Ezra 8. 21. Isa. 6. When Ioshua was called to build the Temple and be an high-Priest to God Zech. 3. When they were to come to the Sacrament they were to examine themselves thorowly and judge themselves so Exod. 19. 14. Else our unworthinesse may stand as a bar that we shall not comfortably go on in the work of the Lord Gen. 35. begin Fourthly When we look to receive any special mercy when we either need or expect by vertue of a promise that God will do some great thing for us as Isaac when he lookt for his Fathers servant to return with a wife Dan. 9. The whole Chapter is the humblest exercise of repentance that we reade of the occasion was he expected that the Lord would now break the Babylonian yoke Moses called the people to deep humiliation and repentance when they were to possesse the Land of Canaan Fifthly The time of death when we expect our change then is a special time for the exercise of the duty of repentance that is a fitter time to finish then begin repentance then we should specially look to our hearts and examine our wayes It was the commendation of the Church of Thyatira that their last works were best and it is the last time that we shall have to do with repentance we carry love and joy to Heaven and most of the Graces except Faith and Hope there shall be no use of them when we go hence we go to the greatest Communion with God that the creature is capable of Esther the night or two before she went to lie with Ahashuerus was most carefull to have her body perfumed and oiled Motives to provoke us to the practice of Repentance two especially which are the great Motives to any duty 1. The necessity of it 2. The Utility of it I. The Necessity of it Repentance is necessary to remission 1. Necessitate praecepti Ezek. 18. 30. 2. Necessitate medii one must condemn his sinne and loath himself and prize a pardon afore he obtain it Ezek. 20. 43. Luke 7. 47. The Schoolmen demand why repentance should not make God satisfaction because it hath God for its object as well as sin 2 Cor. 7. 10. The offence takes it measure from the object the good duty from the subject therfore Christ only could make satisfaction It is necessary because every man must appear before the judgement seat of Christ and receive an everlasting doom and our plea must then be either that we have not sinned or else that we have repented Except ye repent ye shall all perish while one remains impenitent his person and services are abominable in the sight of God Isa. 1. Isa. 66. liable to all the curses written in the book of God The Jews have a Proverb saith Drusius Uno die ante mortem poenitentiam agas Repent one day before death that is every day because thou maist die tomorrow There is an absolute necessity of Repentance for a fruitful and worthy receiving of the Sacrament First Without this there can be no true desire to come to this Supper Faith is the hand Repentance the stomack by a sight of sin we see our want and need of Christ. Secondly Without it there can be no fitnesse to receive Christ. We must eat this Passeover with bitter herbs Thirdly All should labour to have assurance of the pardon of their sins This Cup is the New Testament in my bloud for the remission of sins without repentance there is no remission Act. 5. 31. Fourthly Because sinne is of a soiling nature and doth deâ—ile Gods Ordinance to a mans soul and if we come in sinne we cannot profit by the Lords Ordinance II. The Utility of it The Necessity of it should work on our fear the Utility of it on our love the two great passions of the soul. First It is infinitely pleasing to Almighty God Luke 15. per totum the intent of three Parables there is to shew what content it is to God to see a sinner to turn from his evil wayes him that had lost his Groat his Sheep and the Prodigal Sonne Secondly The benefit of it is unspeakable to thine own soul. 1. It will remove all evil 1. Spiritual all the guilt of sinne and the defilement of it 1 Iohn 1. lat end Isa. 1. 16 17 18. no more prejudice lies against thee then if thou hadst never sinned against him Mary Magdalen was infamous for her uncleannesse yet Christ first appeared to her after he rose from the dead all the curses due to sin are laid on Christ. 2. Outward Evil When I speak concerning a Nation if they repent I will repent of all the evil I thought to do See Ioel 2. 2. Bâ—ing all Good it brings Gods favour that flows on the soul God hath promised grace and means of grace to such Ier. 3. 13 14 15. Prov. 1. 23. temporal blessing Iob 22. Everlasting life is their portion it is called Repentance unto life Act. 11. 18. Unto Salvation 2 Cor. â—1 10. it is a means conducing to that end Means of Repentance 1. Diligently study to know how miserable your state is without it reade over thy doings that have not been good every day See the evil and danger of sin Acts 2. 21. 3. 17 18. 26. 18. Ier. 31. 18. 2 Tim. 2. 25. 2. Repentance is the gift of God he granted also repentance to the Gentiles beg earnestly at Gods hand that he would make sin bitter to thee and cause thee to hate it Zech. 12. they mourned apart then God poured on the house of David the Spirit of supplication Ier. 3. 18. Turn me Lord and I shall be turned 3. Attend upon the Ministery of the Word the preaching of the Word is called the word of Repentance the preaching of the Law Gods word is a hammer to break the hard heart especially the preaching of the Gospel the discovery of Christ They shall look on him whom they have pierced Rom. 2. The goodnesse of God should leade thee to repentance 4. Faith in the bloud of Christ when thou seest thy self lost and undone venture thy self upon the free grace of God revealed in the Gospel faith in Christ will purifie the heart Acts 15. that is instrumentally the holy Ghost is the principal agent You have received the Spirit by the preaching of faith Three things are required in Repentance 1. The sight of sin by the Law 2. Hearty and continual sorrow for sin by considering the filthinesse and desert of it Gods judgements due for sin his mercies bestowed on us Christs suffering for our sins our own unthankfulnesse notwithstanding Gods benefits 3. Amendment an utter and well-advised forsaking of all sin in affection and of grosse sin in life and conversation Renewing of Repentance lies 1. In renewing a mans humiliation and godly sorrow 2. In renewing his obligation to duty The
to testifie their affection and duty towards him Master Down of Vows A binding of ones self to God by a solemn Promise or rather Oath to do or not to do something lawful possible and useful for our increase in godliness To vow swear and to covenant say some are in Scripture equivalent importing the same thing Numb 30. 2. 1 Sam. 22. 16 17. It is called a Covenant 2 King 23. 2. an Oath Numb 30. 2. though there be some difference between a Vow and an Oath an Oath is properly by God to men for it is to end a controversie among men but a Vow is a promise immediately to God A Vow is more then a single purpose For in it there is 1. A purpose to do a thing 2. A binding our selves to do that we purpose and to the Lord Deut. 23. 21. It is a part of Gods Worship because it immediately and directly tends to express our homage unto God even as the Word and Sacraments as being a means effectual to further help strengthen confirm and increase our inward conformity with his will specially in the matter of thankfulness and Nature it self dictates it for that purpose for Heathen men would use this as a means of shewing their thankfulness and confidence in their God Some make it not a part of Gods Worship but a help to the parts of Gods Worship but these things may be called helps and furtherances to Worship which tend to the same end that worship doth but indirectly as the circumstances of the action adjoyned and annexed to them but a Vow tends in the same manner that is directly and to the same end that is the increase of vertue in our hearts that the Word and Sacraments do onely it is an extraordinary part of Gods Worship as Fasting Feasting 2. It is a firm binding of the conscience unto God Numb 30. 3 It is a swearing by God unto God and so contains implicitely a prayer unto God to punish us severely and sharply if we fail to perform it Deut. 23. 23. There are affirmative and negative Vows Abraham lifted up his hand unto God that is vowed and sware unto him by himself That he would not take so much as a shooe-latchet of the Sodomites goods and Iacob vowed to offer the tenth at Bethel and there solemnly and publickly to serve God But evermore the thing must be in it self indiferent therefore the Lord commanded that none should by vow dedicate the first-born because it was Gods before The end of a vow must be furtherance in godliness It must be made to the Lord he is the Object of it Iudg. 11. 30 31. Abraham lifted up his hand to him David vowed and performed to him Deut. 23. 21. Psal. 50. 14. Where the Scripture speaks of Vows it mentions Him Reasons 1. It is an act of Religious Worship therefore God onely must be the immediate Object 2. There is no example in Scripture of any that vowed to Saints Bellarmine therefore might well say there is no doubt but the Hereticks by which he means Protestants do judge us Idolatrous because we make solemn Vows to the Saints and indeed acknowledging Vows to be religious Worship they are much troubled to free their actions from Idolatry At last they pitch on this That since Saints are gods by participation and have his image therefore we may vow to them But then we might vow to Magistrates for they are gods so and then we might also sacrifice to the Saints which yet they allow not A Vow hath these special Uses 1. To be a confirmation of our faith and confidence in God in the time of need chiefly in afflictions and temptations 2. To restrain corruption of nature by avoiding things lawful if inticements to sin 3. To provoke our selves to the performance of such Duties as we find our selves naturally slack unto Rules to be observed in making a Vow 1. For the Matter of the Vow That we vow nothing but things lawful in themselves and to us in respect of our condition 2. A thing of some weight and moment either in it self or at least to the party vowing therefore the Lord forbade the price of a dog because it is a vile and base creature it had also a mysterie for he was a type of a backslider from which God will accept of nothing 3. It must be a thing possible and in our power to do or not to do The manner of vowing 1. It must be done with understanding and advisedly which was Iephtha's failing 2. With Humiliation thâ—t we have so often dealt perfidiously with God and with joy also that God will take us to him again though we have denied him Neh. 9. 10. 2 Chron. 29. 36. 3. With full purpose of heart to perform Psal. 76. 11. The very end of Vows and Promises is to binde our unstable hearts and to knit our souls more closely to God 4. â—n Faith being reconciled with God The Vows of Poverty and Continency in the Popish Church are to be condemned because they are not done in faith but to the overthrow of it for hereby they think they do a more meritorious act and that by these Vows as they please God the more so God is more obliged to bestow Heaven upon them 5. We must not be over often in vowing it is an extraordinary Duty 6. We must not make perpetual Vows therefore in the Vow of the Nazariteship God would not have them make a perpetual Vow but rather for a time Certain Ceremonies were appointed to be accomplisht by those that were ordinary at the end of their Vow by which he doth not onely presuppose but injoyne a set time We reade of no perpetual Nazarites but extraordinary two Sampson and Samuel Popish Votaries in all respects abuse this Sacred Ordinance they vow to Saints vow things unlawful and trivial to go in gray things not in the compass of mens power to be perpetually continent hope to merit by vowing and imagine a perfection to themselves from it They make children to vow which cannot deliberate and bind them to keep it whether their parents will or no. It is a question between us and the Papists An dentur consilia Evangelica à praeceptis distincta Whether there be Evangelical Counsels or Counsels of perfection distinct from Precepts The Papists say That in Gods Word there are Commands which belong to all and Counsels which do teach some excellent heroical actions which if a man do not he sins not but yet if he do he shall have a greater reward in Heaven They call them one while Evangelical Counsels because they are not commanded in the Law of Moses but onely commended in the Gospel of Christ another while Counsels of Perfection because they place a most perfect state and degree of Christian life in the observation of them Superogatory works are good works done over and above enjoyned duty They mention three principal and substantial Counsels Continence or
her family Mat. 22. 37. Matth. 3. 8. 4. 17. a Act. 2. 5 10 13. chap. and in their Epistles Mark 1. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the making of an impression by a stamp or seal John 21. 15. Act. 20. 20. It is good to have the principles of the doctrines of faith and rules of life drawn to brief heads It is used to draw Arts and Sciences plentifully laid out into compendious heads and some few general rules and principles Luther profest he was still Discipuluâ— Catechismi that he studied the Principles Psal. 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whol Book of the Proverbs Gen. 17. 12 13 Omnis Christi actio Christiani instructio Dr. Reynolds called Aquinas his Sums that absolute Body of Divinity Dr. Twiss Doubting conscience resolv Prov. 22. 6. c Chanoe Gen. 5. 18. So the Hebrews interpret that Gen. 14. 14. his trained or instructed servants those which he taught in piety the word comes from Chanach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia pro sua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catechist Hinc Catechumeni dicebantur qui Catechismuâ— discebant Catechistae qui Catechismum docebant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae Religionis viva docentiâ— voce tradita â— discentibus repotita Altingius d M. Pemble M. Greenham At Sermons and prayers men may sleep or wander but when one is asked a Question he must discover what he is Herberts Remains Chap. 21. It is to be performed either by the Minister in publick or the Governours in private or some able body in their place Verba Scriptura non sunt verba legenda sed vivenda said Luther Suâ—â—â—â—um Christianae fidei brevi libellâ— complexâ—â— est Genevae Joan. Calvinus quam Itali Gallt Belga Scoti c. publice in Ecclesiis suis interpretantur Eandem sententia ubique servata fusiâ—â— apud Anglos â—uculentius expressit vir non vulgari doctrina facundia prâ—ditâ—â— Alexander Noellus Ad. Hamilton Apostat Sueton. Orthodox Respons Consectaries of reproof 2. Of Exhortation See Gen. 6. 15. 8. 21. Young people have great temptations 2 Tim. 2. 22. Their souls are precious f Aristot. de hist. animal l. 6. c. 6. g Caussins Holy Court eighth reason of his first book * De orig progress Idol l. 3. c. 54. h lib. 3. c. 6. of his Enquiries Prov. 22. 6. 31. 1. i Non minus placet Deo Hosanna puerorum quam Hallelujab virorum The Holy Ghost hath composed some Psalms according to the order of the Hebrew Alphabet as 25 34 37 119. that Parents might teach their children the first elements of Religion as well as learning See Mr Gataker on Psal. 34. 11. Menoch de Rep. Heb. l. 3. â— 3. In octonariis prolixioris omnium Psalmi ad singulorum versuum initia recurrentes eaedem literae ostonariis ipsis per ordinem alphabeti dispositis sunt locali memoriae ad sententias retinendas Alphabetariis igitur ut ita dicam mysteriorum Christi sic minutatim particular rerum dispensari conâ—enientissimum est Guil. Rivet vindic Evangel parte secunda cap 8. We have discharged our duty our prayers and instructions may be as seed sown and our reward shall not be onely in heaven but in the doing of our duty Psal. 19. 11. k Euseb. Eccles. hist. lib. 10. cap. 32. See M. Pembles Sermon of ignorance Luk. 1. 5. Jer. 10. 25. There is generally a great ignorance of Christ 1. Few men seek after the knowledge of Christ John 4. 10. 2. Few believe in him because they know him not John 12. 38. 3. Men are estranged from him in their conversation Ephes. 4. 18. 4. They go on in their former lusts 1 Pet. 1. 14. Nescientia dicit simplicem scientiae negationem haec in Angelis esse potest ignoraatia importat scientiae privationem dum scilicet alicui deest scientia eorum quae aptus natus est scire Aquin. 1a 2ae Quaest. 76. Artic. 2. Vide plura ibid. 1 Heb. 5. 13. One being examined affirmed blindely that none had died or should die for him Another that the Sunne shining in the firmament was he Son of God that died for him m The Papists make the Pope their personal foundation See Dr Field of the Church l. 3. c. 4. and M. Rous his Catholick Charity chap. 10 11. Some dislike the beginning of the Athanasian Creed Whosoever will be saved c. Upon pain of damnation thou art bound to know the Articles of thy faith to know God in Christ and the holy Catholick Church by the Word of God written The ten Commandments to know what works thou shouldst do and what to leave undone Christs prayer which is an abridgement epitome or compendious collection of all the Psalms and prayers written in the holy Scripture In which thou prayest for the remission of sinne as well for thy self as for all others desirest the grace of the holy Ghost to preserve thee in vertue and all others givest thanks for the goodnesse of God towards thee and all others He that knoweth lesse then this cannot be saved and he that knows no more then this if he follow his knowledge cannot be damned B. Hooper on the Command Fundamentalem Articulum habendum sentio qui ex voluntate Dei revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignorations ac multo magis oppugnatione aeternae vitae amittendae manifestum periculum incurratur Davenant de pace Ecclesiastica About fundamental points there may sometimes arise such disputes as are no way fundamental For instance that God is one in Essence and three in Persons distinguished one from another That the Sonne is begotten of the Father That the holy Ghost is the Spirit of both Father and Sonne That these three Persons are coeternal and coequal All these are reckoned in the number of Fundamentals But those School-niceties touching the manner of the Sons generation and the procession of the holy Ghost are not likewise fundamental and of equal necessity with the former B. Daven opin of the fundam points of Relig. Certa semper sunt in paucis saith Tertullian Certain and undoubted truths are not many and they are such as may be delivered in a few words In absoluto ac facili stat aeternit as Hilary That the Doctrine of the Trinity is a fundamental and necessary to salvation Vide Voet. Thes. p. 471 c. Articuli cognitâ—â— creditu necessarii ad salutem Such Articles as are necessary to know and believe to salvation are not such truths as are meerly speculative but such only as have a necessary influence upon practice and not all those neither but such as have necessary
influence upon the act and function of Christian life Principia Theologia or Fundamentalia dogmata fundamenta salutis are not the same but differ formally though some of them may be materially coincident Mr Mede in a letter to Mr Hartlib As there are in points of saith fundamental Articles so there are in points of practice fundamentall Duties Master Raynolds on Hosoa 14. 2 3. The foundations of religion must 1. Be held with great certainty 1. Speculative foundations John 17. 3. We must hold one God in three Persons Christ the Mediator 2. Practical John 16. 8. We must be convinced of the sinne of nature the righteousnesse of Christ and the necessity of a holy life and suspect those opinions which advance nature depresse Christ decry good works 2. We must be earnest about the particular explication of these truths 1 Cor. 5. 6. Errour in matter of Justification is dangerous Corollaries n Haeresis est pertinax defensio erroris in fide opinionem aliquam pugnantem cum fundamento ejus ponentis Voet. Haereticus non est nisi qui inverbum fidei peccat Luther in Epist. Galat. c. 1. v. 8. Haereticum tota Ecclesia Christiana inde ab initio in hunc usque diem vocavit cum qui haeresiarcham aliquem sequâ—tus negat doctrinam aliquam fundamentalem ad salutem necessariam inter Christianos controversiam Vedel de Arcan Armin. lib. 1. cap. 1. Vide plura ibid. There are damnable heresies 2 Pet. 2. 1. and errours that are capital Not holding the head Col. 2. 19. and such as destroy the faith 2 Tim. 2. 18. o Vide Altingii loc com part 2. p. 262. et Zâ—nc misc de Magist. Non omnis error est baeresis sed illa tantum quae est contra fundamentum aâ—t in fundamento fidei pertinaciter defenditur Voet. Some errours do not touch the foundation others do concutere and others do evertere We hold the Lutherans to be true Churches agreeing with us in fundamental points of faith and likewise in being free from Idolatry for albeit they have Images in their Churches which we conceive to be a very dangerous thing yet they do not worship them and although they hold reall presence in the Sacrament yet they do not adore it Dr Twiss his doubting conscience resolved My Lord Faulkland in his Reply to him that answered him about the Romane Infallibilitd pag. 220. to 231. seems to hold the negative Bellar. Tom. 2. l. 3. c. 21. T. Aquin. part 2. Quaest. undecima Articulo tertio Vide Gerhardi loc commun de Magistratu p Part. 3. Philos. Sob Sect. 2. q. 6. Zanch. tom 2. Misc. in cap. de Magistratu Aretius hath written the history of Valentinus Gentilis put to death at Bern. There was a Statute against Lollardi in England and Hugonots in France Haereticus ego tibi tu miht See Statut. of Qu. Eliz. c. 1. Propriè Heretici vocantur qui ea pertinaciter rejictunt quae in sacris Scripturis docentur Daven de judice controv Haeresis est error pugnans cum â—undamento religionis Christianae isque pertinax Altingius Tom. 2. Problem Theol. part 2. Prob. 14. Heresie is an errour in the foundation of Christian Religion taught and defended with obstinacy Perk. on Gal. 5. 20. See more there q Lib. 3 of the Church ch 3. See D. Prideaux his Sermon on 1 Cor. 11. 19. Vide Grotium in Tit. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eligere praeferre est enim haeresis privâ—â—a aliqua opinio quam quis prae dogmate Christiano fide Catholica sibi amplectendam eligit eamque pertinaciter defendit Gerh. loc commun de ministerio Ecclesiastico c. 8 Ut quis sit propriò dictus haereticus requiritur 1. Ut sit personâ— in Ecclesiam visibilem per Baptismi Sacramentum recepta 1 Cor. 11. 9. Act. 20. 13. 2. Ut erret in fide sive errorem illum noviter introducat sive ab alio acceptum amplectatur quamvis illud haeresiarchae hoc vero haeretici proprium videri possit 3. ut error directè in ipsi fidei fundamentum impingat 4. Ut errori conjuncta sit malitia ac pertinacia per quam etiam aliquoties admonitus nihilominus obstinatè errorem suum defendat 5. Ut dissensiones scandala in Ecclesia excitet ejusque unitatem scindat Id. ibid. Haeresis consideratur vel in doctrina vel in persona haeresis doctrinae est quando id ipsum quod proponitur est contra sidem Catholicam Orthodoxam Haeresis autem personae quum quis haeresin doctrinae ita proponit ut asserat etiam convictus Cham. de Occ. Pontif. l. 6. Errours are practical or doctrinal onely fundamental or circa-fundamental or neither of the two r See Master Clarks Sermons on Matth. 8. 13. and Master Cranfords Haereseomachia on 2 Tim. 2. 17. s Arius in Alexandria una scintilla fuit Sed quoniam non statim oppressus est totum orbem ejus flamma populata est Aquin. t Ubi supra Cum agitaretur de ista quaestione An morte mulctandi cogendi haeretici in Synodo quadam Londini perrogarentur singulorum sententiâ— surrexit quidam senex Theologus atque hoc planum esse asserit ex ipso Apostolo Haereticum hominem post unam aut alteram admonitionem dâ— vita De vita inquit ergo manifestum est haereticos istos homines post unam aut alteram admonitionem â— vita tollendos Erasm. Annotat. in Tit. 3. Vel sola modestia potuisset vitam redimere said Galvin of Servetuâ—â—n opusc Here the Spirit of God sets forth 1. The office of a Magistrate to bear the sword 2. The end which is double 1. The Minister of God for thy good in general 2. To execute wrath on him that doth evil God never committed to any that charge of the body onely and not proportionably the charge of the soul as to Masters Parents Heirs Judg 7. 10. u Magistrates in the Scripture in the Hebrew are called Masters of restraint Qui non vetat peccare cum potest jubet Sene. x M. Hildersam on Psal. 51. 7. Lect. 146. As all blasphemous hereticks Levit. 24. 16. so seducing hereticks are to be put to death The whole 13 Chapter of Deut. is spent about the seducing of false prophets Are not Moses moral Laws of perpetual equity and therefore to be observed in all ages Is blasphemy more tolerable in the New Testament Mr. Cotton on Rev. 16. third Vial. We are not obliged saith Beza to the judicial Laws as they were given by Moses to one people yet so farre we are bound to observe them as they comprehend that general equity which ought to prevail every where By the judicial Laws of the Jews the false prophets and Idolaters were to be put to death Deut. 13. 8 9. 17. 5 6. where there is a moral equity in the precept it is perpetual 1. That
3. 22. Isa. 61. 1 2. Heb. 1. 1. 2. 3 Act. 1. 3. Mat. 11. 25 27. Mat. 22. 32. Joh. 5. 46. Luk. â—4 44 45 Montanus held that there was no sufficient instruction given by the Apostles unto the Church but that there were only certain principles of Religion given by them being unperfect and were afterward to be finished and polished by the Comforter which himself did forge Tertullian was a Montanist he often likeneth the Church of God in the Apostles time unto a Tree whose fruit was not bloomed and unto one which is in his base age Cartw. Reply to Whitgifts 2d answer 79. * Additio ad Scripturam fit tripliciter 1. In quo additum est contrarium est errorâ—s 2o. In quo additum est diversum est praesumptionis 3o. In quo additum est consonum est fidelis instructionis * That Doctrine of Religion to which God would have nothing added and from which he would have nothing taken away must needs be perfect Illud perfectum in suo genere cui nihil in eo genere aut addi aut diminui potest Psal. 19. 8. the Hebrew word signifieth that perfection cui nihil deest a Salus nostra Christus est salutis via fides viae dux Scripturae Raynoldus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is taken Collectivè not distributivè Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non totam sed omnem significaret eo fortius futurum argumentuÌ„ nostrum nam si partes singulae sufficerent tum multo magis omnes Chamierus 2 King 5. 8. 2 Tim. 3. 15 16 17. b Nullus Papista aptè plenè huic argumento unquam respondit aut respondebit Whitak c Is not the Scripture said Hawks the Martyr sufficient for my salvation Yes saith one of Bonners Chaplains it is sufficient for our salvation but not for our instruction Hawks answered God send me the salvation and take you the instruction Fox Martyrol Episc. Daven de Iudicé Controvers cap. 5. d Notandum hoc loco verbum Dei Scripturis seu scripto verbo definiri quod enim prius Dei verbuÌ„ seu sermâ—nem nunc Scripturas appellat adversus Pontificios qui verbum Dei ad non Scriptas Traditiones Pontificum etiam decreta transferunt Sed verbum Dei Scripturis cingi terminari apparet Rom. 1. 2. deinde 2 Tim. 3. 17. Denique ex hoc loco cum vitam aeternam conferat eamque in se inclusam habeat Scriptura quid est quod ad cam accedere aut adjungi potest Hanc enim Iudaeorum de vita aeterna Scripturis comprehensa opinionem Christus ipse comprobat Cartw. in Harm Evangel in Joh. 5. 39. e Minima veritatis particula in Scripturis continetur Charronaeus f Bellarm. de verbo Dei lib. 4. cap. 3. Rhemists annotat in Joh. 21. sect 3. aunot in 2 Thess. 2. 16. annot in Act. 15. sect 3. in Apoc. 10. sect 1. g Asserimus in Scripturis non contineri expressè totam doctrinam necessarianâ— five de side five de moribus proinde praeter verbum Dei scriptum requiri etiam verbum Dei non s 〈…〉 id est Divinas Apostolicas traditiones Bellarm. lib. 4. de verbo Dei non scripto Omnes libros veteris Novi Testamenti neâ— non traditiones ipsas tum ad fidem tum ad mores pertinentes tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas continua successione in Ecclesia Catholica conservatas pari pietatis affectu ac reverentia suscipit ac veneratur Tridentina Synodus sess 4. sect 1. h Bellarminâ— haâ—h a whole Book De verbo Dei non scripto of the word of God unwritten Do we not allow of all the Apostolical Traditions which agree unto the Scriptures Nay more Do we not translate the word Traditions in the Scripture when the Text will bear it according to the Greek original Look upon Mat. 15. and in three several verses 2 3 6. we use the word Tradition Look upon the 7th of Mark and in four severall verses vers 3 8 9 13. we translate Traditions Look upon St Paul to the Colossians 2. 8. Gal. 1 14. and upon St Peter 1 Pet. 1. 18. and in all these in the Translation joyned with your Rhemish Testament you shall finde the word Traditions Dr Featley's Case for the Spectacles ch 8. i The word originally may import any thing which is delivered howsoever either by word or writing Thus whatsoever we have received in the Scriptures was first Tradition as delivered by word and still is tradition because it is delivered in writing But though the word in it self have this general and indifferent signification of anything that is delivered yet in our disputation it is restrained to one onely manner of delivering by word and relation only and not by Scripture We deny that either in the Law or Gospel there was any thing left unwritten which concerneth us to know for attaining of true Faith and Righteousnesse towards God Abbot against Bishop k In Mat. 15. l Vide Whitakerum de Scrip. c. 9. Quaest. 6. p. 405. 406. In his Book De verbo Dei standing for unwritten Traditions as a part of the word of God he will have Baptism of Infants to be one but when he disputes for Baptism of Infants against Anabaptists then he heaps up Texts of Scripture Mr Blakes Birth-Priviledge m Exstat nomen diei Dominicae Mat. 28 Mar. 16 Apoc. 1. Exstat exemplum Apostolicae Ecclesiae quae eum diem solennem habuit celebratione Coenae praedicatione verbi Dei Collectione Elâ—emosynae Act. 20. 1 Cor. 16. 1. Quod exemplum suum Ecclesiae praxin cum Apostoli nobis repraesentant in suis scriptis quis non videt eos praecipere imitationem sui Vedel 〈◊〉 Epist. Ignatii ad Magnesios c. 7. Vide plura ibid. n Symbolum Apostolicum ex traditione est secundum formulam rationemque verborum at secundum substantiam est Scriptura ipsissima Junius Animad in Bellarm. controv 1. l. 4. Negamus ullum esse in toto Symbolo vel minimum articulum qui non disertè constet ac totidem penè dixerim verbis in Scripture sancta adeò ut merito dici possit opus tesellatum uâ—pote constans ex variis loc is hinc inde excorptis atque in unum collatis artificioséque compositis Chamier 2 Thess. 2. 15. Hoc suit primum Pharisaeorum dog ma quòd negarunt omnia quae spectant ad Religionem scripta esse Joseph Antiq. l. 13. o Traditiones istae non Scriptae Pharisaeorum nunquam in N. Test. dicuntur simpliciter absolutè Traditiones sed notantur semper aliquo clogio ut quum dicuntur Traditiones seniorum Traditiones humanae siquando Traditionis vox ponâ—tur simpliciter sumâ—â—ur in bonam partem ipsum Dei verbum Traditio est Camer in Mat. 15. Ephes. 2. 20. Apoc. 21. 24. Christ taxeth the ignorance
to God 1. The remainders of sin 2. The defect of graces 3. The Devils temptations 4. Outward affliction Matth. 14. To be weary of praier is to sin contra medicinam unicaÌ„ contra misericordiam maximam Mr Hildersam on Psal. 51. 5. Dr Gouges Whole Armour Treat 3 Part. 2. Petitio duplex est secundum rationem objecti vel rei quae petitur est enim vel apprecatio vel deprecatio Apprecatio est Petitio de rebus bonis communicandis Deprecatio est Petitio de rebus malis amovendis Ames Medul Th. lib. 2. c. 9. Temporalia licet desiderare non quidem principaliter ut in eis sinem constituamus sed sicut quaedam adminicula quibus adjuvamur ad tendendum in beatitudinem in quantum scilicet per ea vita corporalis sustentatur in quantum nobis organicè deserviunt ad actus virtutum Aquin. 2a 2ae q. 83. Art 6. See 1 King 8. 33. and so in other verses there of Saâ—â—mons prayer 2 Chron. 7. 1â— Gen. 2. 17. Domine hiâ— urc hic sâ—ca â—â— aeâ—ernum parce Aug. 〈…〉 2 Thess. 2. 3. Rom. 12. 14. Vide Rainold de lib. Apoc. Praelect 163. Orate pro anima D. Tayl. Epist. Dedicat. to the Rule and exercises of holy dying The faithfull sometimes in their mourning proceed to expostulations which are vehement interrogations expressed from them by their grief whereby they do expostulate with the Lord concerning the greatnesse or continuance of their afflictions as Moses Exod. 5. 22. Josh. 7. 6 7 8 9. the Church afflicted Lam. 5. 20. and our Saviour Matth. 27. 46. But we are to take heed that it be a holy fruit of a lively faith least it proceed from want of patience and degenerate to murmuring against God B. Down Christian exercise of Fasting See Psal. 132. 2 3 4. Mat. 5. 44. It was not so much votum as vaticinium D. Hackwell on Judg. 5. 31. See D. Gouges Whole Armour part 2. p. 192 193. Vide Balduinum de cas â—nsc lib. 2. cap. 7. 8. We may wish them temporal evil that so they may be converted Fill them with shame put them in fear Psal. 59. 11 12. As in confessing of sin we should chiefly â—eep over the Attribute which in committing sin we have chiefly wronged So in confession of mercy we should magnifie that Attribute chiefly which God in giving that mercy hath honoured See D. Gouges Whole Armour part 2. Treat 3. God is to be praised Isa. 43. 21. 1 Pet. 2. 9. He is fearful in praises Thou that inheritest the praises of Israel Psal. 22. 3. in another Psalme Praise waiteth for thee and in another He is greatly to be praised above all gods See Psal. 33. 11. 10. 7 8. Nehem. 9. 5. David earnestly cals upon all creatures to praise God in Psal. 148. Heavens Earth Sea Angels Men Beasts Birds Fishes Trees all things because in and from all we are to fetch matter of praising him It is the constant exercise of the blessed Saints and Angels in heaven Love is the grace of heaven and praise the duty of heaven * Thanksgiving doth continue increase and sweeten and sanctifie benefits As the Husbandman will continue to manure that ground which fails not to yeeld him a harvest so the Lord will continue to bestow blessings on them that are thankful to him for them yea he will addâ— new mercies to the old and give more and more greater and greater still increasing his bounty as they increase their thanksgiving for what they have received It sweetens the mercies causeth them to be more delightful and comfortable in that it causeth the sâ—ul to taste Gods goodnesse in them by which a man receives more comfort from these terrene things then a beast Lastly these benefits are sanctified to us thereby made holy in the use so that we have Gods allowance to use them and shall be bettered by them It is a comfortable and pleasant duty we again enjoy the sweetnesse of those benefits which we give thanks for to be telling and thinking of the good I have received and of the excellencies of him from whom I have received it and most needful because it is so often earnestly required and in regard of the great danger which follows if we do it not * The Papists joyn God and the Saints together they say Praise to God and the Virgin Mary Omnibus propemodum libris Gregorii de Valentia subjecta est haec clausula quasi succentivum carmen Laus Deo beatissimae Virgini Iesu Christo. Et sic saepe Baronius claudit Tomos Annalium censent enim Matrem Filio debere praeponi An poterit in tota Italia dari Templum Christo consecratum quod sit tam multis donariis opulentum quod tanta devotione frequentetur quam Templum Mariâ— Lauretanae Nec puduit Baronium sic claudere secundum volumen Annalium ut Mariae solius intercessioni acceptum referat successum laboris sui omnia bona quae à Deo accepit nulla facta Christi mentione Molinaei Hyperaspistes l 1. c. 5. 1 Sam. 1. 13. Vide Aquin. 2a 2ae q. 83. art 1â— Vide Robins Apol. Brownist cap. 3. Et Ames de consc l. 4. c. 17. Quaest. 5. Perkin sum lib. 2. de cas consc c. 7. q. 3. There were set forms of confession of prayer and praising God See 92. 102. 136. Psalms 2 Chron. 20. 21. 29. 30. Constantine the great prescribed a set form of prayer to his souldiers which is set down in Eusebius his fourth book In Origens time there were set forms of prayer used in the Church D. Preston The Book of Psalms was the Jewish Liturgy or the chief part of their vocal service wherewith they worshipped God in the Temple 1 Chron. 16. 7. See Ezra 3. 11. Mr. Mede on Matth. 6. 9. Habent Ecclesiae Reformatae passim ad Bibliorum aut Psalteriorum suorum calcem communes suas Liturgias confessiones quo suam in Fide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in cultu communionem ac unitatem publice contestantur Mares Quaest. Theol. Quaest. 11. Fuisse Liturgias formulas ordinarias precum in Ecclesia primitiva statim à temporibus Apostolorum colligi potest ex Iustino Martyre Tertulliano V. S. Id. ibid. Vide Balduinum de cas consc l. 2. c. 7. cas 13. Vides Ecclesiam incoepisse statim ab orbe condito semperque fuisse celebres ac solennes conventus hominum piorum quos quicunque negligunt contemnunt non erunt participes promissionum Dei quae tantum in Ecclesia valent efficaces ' sunt non extra Ecclesiam Quod certè veteres Hebraeorum tenuerunt hinc dixerunt qui contemnit solennes Ecclesiae coetus non habebit partem futuri seculi haec notent sectarii Paul Fag in Gen. 4. 3. Deus pluris facit preces in Ecclesia quam domi factas non ob locum sed ob considerationem multitudinis
of Isaac and the hope of Israel See Jer. 17. 17. Qui nil sperant nisi à Domino nil metuunt praeter Dominum Bâ—rn 5. To love God for himself and all things else for him Zach. 8. ult 6. To observe Gods departings and to be afflicted with nothing so much Numb 14. 9. Deut. 22. 30. The main of godliness is in making God your All therefore the lusts of our hearts are called ungodly lusts The more one can see and taste God in every thing the more he thrives in gruce See Psal. 104. 34. Hereby the soul sees the All-sufficiency of God to satisfie him Prov. 14. 14. This is the onely ground of the triumph of Faith I will make my boast in God See Hab. 3. 17 18. and is the beginning of eternal life Matth. 18. 14. The Centurists observe four kinds of confession in the New Testament 1. A confession of sinne to God alone 1 John 1. 9. 2. A confession coram Ecclesia before the Church when men acknowledge publickly their wicked and scandalous deeds and do professe their repenting and loathing of the same Act. 19. 18. 3. Confession one to another of particular private injuries and offences Jam. 5. 16. 4. The confession or profession of the true faith 1 Joh. 4. 2. M. Gillesp. Aar Rod bloss l. 2. â— 2. Truths to be confessed are 1. Truths of faith 1 Pet. 3. 15. 2. Truths of fact Joshua 7. 14. The just occasions of confessing 1. Our faith are 1. When the true faith is opposed Act. 24. 14. 2. When we are questioned about it by Magistrates Dan. 3. 3. When others go aside from the true faith Act. 17. 23. 4. When it tends to the edification of the Church and State where we live 1 Cor. 14. 4 5 12 19. 2. Matters of fact 1. When there are evidences that such a fact is committed as in Achans case 2. When others are in danger in respect of such a fact I have committed Judg. 17. 2 3. 3. When prejudice else may come to the Church or State where I live 4. When by due course of the Law one is found guilty and sentence pronounced against him in such a case he is bound to make confession so the penitent thief else he shall end his dayes in sin 5. For the case of a mans conscience when his sins are secret he may disclose them confession must be 1. Voluntary not forced 2. Prudently ordered Stephen the Protomartyr They transgresse this Commandment 1. Who swear commonly 2. Who swear to do things unlawful as 1 Sam. 28. 10. 14. 39 44. 3. Who swear falsly or fraudulently or what they minde not to perform Matth. 26. 72. 1 Sam. 19. 6. Ezek. 17. 16 18 19. 4. Who use to swear indirectly as meaning to swear by God name the creatures 5. Who swear by God and by Idols Gen. 31. 53. Ford. Those that swear by the name of God and likewise by the name of Saints offend this Commandment As when the form of their Oath is thus As help me God and all Saints for the Oath must be onely in the name of God B. Hooper of the Command Aquin. 2a 2ae Quaest. 89. Art 6. docet licere per ipsas quoque creaturas jurare ut per Sanctos per Angeios per sacra Dei Evangelia Quod alicubi etiam in Ecclesiis reformatis illa adbuc consuetudo retineatur ut cum quis jurat manu tangat Evangelia sacra atque etiam addat haec verba Ad haec sacra Dei Evangelia juro c. illud excusari utcunque potest Non enim propriè juratur per Evangelium sed est obtestatio qualis est illa Vivit Deus ut sit sensus Sicut verba Evangelii sacrorum Bibliorum verissima sunt sic etiam quod dico verum est Zanch. Tom. 4. l. 1. de Decal in Praecept 3. Iurare per creaturam absolutè ultimatè terminativè ita ut constituatur in aliqua creatura finis vis juramenti sine relatione ad Deum simpliciter illicitum est Secundò jurare per creaturas relativè quasi transitivè ita ut per B. Virginem alios anctos sanctorumve reliquias pertranseat per ipsos deferatur finaliter ad Deum hoc est superstitiosum Sanders de juram prom oblig prael 5. Judg. 21. 1. Nor sworn deceitfully Nihil aliud est perjurium quam mendacium juramento firmatum Ita ut omnino idem fit accedente juramento Perjurium quod est in nuda pollicitatione mendacium Sanderson de Iuramenti promissorii obligatione praelect 2. Sect. 6. It was the ordinary Oath of the Romans Medius fidius as with us was By the Mass or By our Lady and so much used That Tertullian complaineth that the Christians through custome had made it so familiar that in ordinary speech they used Medius fidius and Mehercules not remembring nor yet understanding what they said Consuetudinis vitium est dicere mehercules dicere Medius fidius accedente ignorantiaÌ„ quorundam qui ignorant jusjurandum esse per Herculem Tertul. de Idolat Students will not swear in English yet in Latine they make no bones of it saying Mehercule medius fidius aedipol per Deos immortales Mr. Perkins in his Government of the tongue Gods me is swearing by a figure s'lid is an Oath by way of abbreviation and As I am a Gentleman is little better Capel of Tentat part 3. c. 5. There are 1. Ridiculous Oaths as By Lakin 2. Pharisaical by Creatures as Light Fire 3. Popish by Saints as Mary Iohn Idols as Masse Rood Amos 8. 14. 4. Heathenish by the gods of the Gentiles 1 King 19. 2. Mehercule Medius fidius c. 5. Blasphemous as by all the parts and members of Christ. B. Down Abstract 3. prec An Oath must not be vinculum iniquitatis Acts 23. 12. Where we have examples of using any thing to serious and weighty purposes and never to ludicrous and sportful there it is far safer for us so to use the same that we may be assured we follow Gods warrant for God by leaving divers such examples to us may seem to intend our direction in the use of that thing we have divers examples for using Lots in weighty matters none in sports 2. A Lot is a sacred thing the casting of a Lot a sacred action because in using it we do especially and immediately refer our selves unto Gods providence for the whole disposing of it is from him Here the old saying is true non est bonum ludere cum sanctis Dr. Taylor cals Cards and Dice the Devils books and bones See him on Temptat Dr. Ames cases of cons. l. 5. c. 45. Cartwright on Prov. 16. ult and Dr. Willet on Lev. 16. 12. p. 375 376 of unlawfulness of games going wholly by Lot Alearum ludvs id genus alij ob sortem aut fortunam in eis omninò dominantem ob turpe lucrum ob inâ—amiam nec non propter blasphemiarum