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.
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
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
determine all controversies 2. It is true and certain verity is affirmed of the Scriptures primarily interternally and by reason of it self which is called the truth of the object which is an absolute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively image so that all things are delivered in it as the Holy Ghost hath dictated whence those honorable Titles are given to it the Scripture is called A sure word 2 Pet. 1. 19. Psal. 19. 7. The Scripture of truth Dan. 10. ult words of truth Eccles. 1â— 10 Yea truth it self Iohn 17. 17. having the God of truth for the Author Christ Jesus the truth for the witness the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which hear it 2 Pet. 2. 2. The Apostle prefers the Scripture before the revelation made by Angels Gal. 1. 8. Christ commendâ— the certainty of it above all other sorts of revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it self Primâ— veritas and pura veritas The Scripture hath a twofold truth 1. Of assection it containeth no error 2. Of promise there is no unfaithfulness in it The first truth refer to the matter which is signified properly called Truth oâ— Verity The second refers to the inâ—ention of the Speaker which is properly called veracity or fidelity the latter is implyed Psal. 19. Thy Testimonies are sure and so thâ— sure mercies of David the former is implyed in that the word is purer then gold seven times refined There are two signs of truth in the Scripture 1. The particularity of it it names particulars in geneolagies dolosus versatâ—r in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all natural reason as the Doctrine of the Trinity the â—ncarnation of Christ Justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in Doctrine or Worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonical generally by the Fathers of the word Canon which signiâ—ieth a rule because it contains a worthy rule of Religion faith and godliness according whereunto the building of the house of God must be fitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kinde and â—o the measure of all the rest 3. It must be inflexible 4. Universal 1. It is a perfect rule of faith and obedience able to instruct us sufficiently in all points of faith or doctrinals which we are bound to believe and all good duties or practicals which we are bound to practise Whatsoever is needful to believe or to do to please God and save our souls is to be found here whatsoever is not here found is not needful to beleive and practise for felicity Christ proveth the resurrection of the dead being an Article of our faith against the Sadduces Mat. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Mat. 12. 7. The heads of the Creed and Decalogue are plainly laid down in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For Faith Ierome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We believe because we read we do not believe because we do not read Christ often saith Have ye not read is it not written what is written in the Law Luke 10. 26. Faith and the word of God must run parallel This we first believe when we do believe saith Tertullian that we ought to believe nothing beyond Scripture When we say all matters of Doctrine and Faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Sripture but that all are either expressed therein or by necessary consequence may be drawn from thence All controversies about Religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Iosh. 1. 7. Franciscus de Salis a Popish Bishop saith The Gospel was honored so much that it was brought into the Councel and set in the midst of them and to determine matters of faith as if Christ had been there Erasmus in his Epistles tells us of a Dominican that when in the Schools any man refuted his conclusion by shewing it contrary to the words of Scripture he would cry out Ista est argumentatio Lutherana protestor me non responsurum This is a Lutheran way of arguing I protest I will not answer to it 2. It is a perfect rule for our lives and practice Psal. 19. 11. and Psal. 119. 9. In Scriptures there are delivered remedies against all vices and means are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphor taken from a way or rule saith Chamier When Linacer a learned English man heard the beginning of the 5 of Matthew read Blessed are the poor in spirit c. he broke forth into these words Either these sayings are not Christs or we are not Christians 1. It is a perfect not a partial and insufficient rule as the Papists make it As God is a perfect God so his word is a perfect word if it be but a partial rule then it doth not perfectly direct and he that should perfectly do the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partial rule then men are bound to be wise above that which is written that is above the Law and Gospel Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdom Psal. 19. 8. 2 Tim. 3. 15 16 17. 3. Men in the matter of Faith and Religion are sent to the Scripture onely 2. The Scripture is an infallible rule Luke 1. 4. of which thou hast had a full assent Regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a just rule Lastly It is an universal and perpetual rule both in regard of time and person ever since the Scripture hath been it hath been the onely
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
Scripture of the New Testament and therefore the whole body of Scriptures which the Christians now have shall be Light Secondly That place Psal. 119. 130. doth not speak of the Precepts alone Of thy words by which is signified the whole Scripture in Psal. 19. David speaketh of the word of God in general which he adorneth with many Titles The Law or Doctrine of the Lord The Testimony of the Lord The Statutes of the Lord The Precepts of the Lord The Fear of the Lord It is so called Metonymically because it teacheth us the Fear and Reverence of the Lord he saith this Doctrine is perfect converts the soul and makes wise the simple therefore he understands the whole Scripture the teacher of true and perfect wisdom 2. It is called a light because it hath light in it self and because it illightneth others unless they be quite blinde or willingly turn away their eyes from this light Thirdly If the Commandments be easie the rest of the Scriptures is likewise as the Prophets and historical Books being but Commentaries and Expositions of the Decalogue That evasion of the Papists will not serve their turns That the Scripture is a Light in it self but not Quoad nos as if the Scripture were a light under a Bushell for that the Scipture is Light effectivè as well as formaliter appears by the addition Giving understanding to the simple It was a smart answer which a witty and learned Minister of the Reformed Church of Paris gave to a Lady of suspected Chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plain then Thou shalt not commit Adultery The Scriptures and Reasons answered which the Papists bring for the obscurity of the Scripture Object 2 Pet 3. 16. Peter saith there That in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some things hard to be understood which they that are unlearned aend unstable wrest as they doe also the other Scriptures unto their own destruction Answ. First Peter restraineth the difficulty of Pauls writings to that point himself then wrote of touching the end of the world therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly Even in that point he affirmeth That some things only are hard and not all Thirdly The understanding of the Scriptures dependeth not principally on the sharpnesse of mens wits for their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his Word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unleardnesse of such as deal with them cannot thereby be understood to speak that of the body of the Church and of the people Laurentius in his Book intituled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explicatio locorum difficilium in Epistolis Paulinis reckons up fourty hard places in Pauls Epistles Rom. 1. 19 20 28. and 2. 12 13 14 15. and 4 5. and 5 6 12 13 14 15 20. and 7. 9 14 and 8. 3 4 19 20 21 22. and 9. 3 11 12 13 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1 7 10 11 12 13 14 15. 1 Cor. 11. 7 10. and 15. 29 51. 2 Cor. 2. 15 16. and 3. 6 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alledge Psal. 119. 18. the Eunuch and Luk. 24. 45. also the divers expositions of old and new Writers The first place is directly against them for teaching that it is the gift of Gods holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luk. 24 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers of the Word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the Word and that in the highest and most excellent degree of Ministery in the world which was the Apostleship The cause of want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not clearly particularly and sufficiently know them For that place Act 8. it is to be understood comparatively viz. That a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the endeavour of the Eunuch searching the Scriptures by sending of Philip will nâ—ver suffer those which seek him in careful reading of his Word to go away ashamed without finding that which they seek for in directing unto him some lawful and sufficient Ministery to instruct him by The Mystery of the Gospel then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himself in reading of it The multitude of Commentaries was not so necessary because the Scripture might have been understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate Expositions on the Scripture That was a witty speech of Maldonates on Luk. 2. 34. Nescio an facilior hiâ— locus fuâ—sset si nemo eum exposuisset sed fecit multitudo varietas interpretationis ut difficilis videretur Secondly These Commentaries are publisht that the Scriptures may better and more easily be understood Thirdly The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many Commentaries of the Ancients upon the Creed as Russinus Augustine Cyril Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezekiel Zachary or throng of much matter
from error as living neerer the Apostles and before the first discovery of Antichrist which was about the six hundred and seven when Boniface the third purchased of that bloudy Tyrant Phocas the title of Universal Bishop and with it the Supremacy over all Churches Erasmus accuratissimus Patrum vetustiorum censor was much exercised in the writings of the Fathers and hath bestowed great pains in restoring and illustrating Ierom Augustine and others of them For the Fathers Ierom among the Latines and Origen among the Greeks were learned in the Hebrew saith Chamier Ierom wâ—s the chiefest among them for skill in the Hebrew Chaldee Greek Latine Tongue and the most diligent searcher of the Jewish affairs he spared no labour cost nor time that he might attain to skill in that Tongue He made use of the Jews for that purpose and the skilfullest amongst them whose labour he purchased with a great deal of money this he often witnesseth of himself five times saith Morinus he made use of them That one labour of his deserveth eternal praise that he translated the Scripture out of the Hebrew into Latine That was a most laborious work of Origens in gathering together divers Editions of Scripture 1. The Greek of Aquila Symmachus the Septuagint and Theodosion into one Volume distinguisht by four Columns called Tetrapla to which he after added two more one in Hebrew the other in Greek Characters and called it his Hexapla at last he joyned two other Editions and then called it Octapla by them one might have compared the several Greek Editions together and with the Hebrew Text. Vide Erasm. Epist. l. 28. p. 1155. It is manifest saith Buxtorf that the most and best of his writings are lost It was said of him Ubi benè nemo melius Ubi malè nemo pejus Quod attinet ad Origenem meacertè nihil interest quid ille senserit quem scio Theologum fuisse aâ—daciorem quam saniorem Chamierus Tomo 2. de S. Trinitate cap. 8. Salmasius Whitaker Sixtus Senensis and others say Origen was skilfull in the Hebrew He wrote so many Books that Ierom saith Quis nostrum tanta potest legere quanta ille conscripsit Vir tantae fuit eruditionis ingenii ut ei parem doctissima Graecia faelicissimorum ingeniorum parens nunquam habuerit Sixtus Senensis Bibliothecae sanctae l. 4. He saith much more there in his commendation Tantum in Scripturas divinas habuerit studium ut etiam Hebraeam linguam contra aetatis gentisque suae naturam edisceret Hieronymus de viris illustribus He lived a little after the year two hundred Augustine for the Latine Church and golden mouth'd Chrysostom for the Greek Church were most famous He is abridged by Theophylact. A Father so ancient so learned so godly so skilfull in the Scriptures saith Rainolds of Chrysostome Augustine for disputations Ierom for the tongues Gregory for Morals Augustine Vir supra omnes qui ante eum post eum huc usque fuerunt mortales admirabili ingenii acumine praeditus omnibus liberalibus disciplinis instructus Divinis Scripturis longè omnium eruditissimus in earum explanatione ultrà quam dici queat incomparabili subtilitate sublimis omnes Latinae Ecclesiae scriptores scribendi labore lâ—cubrationum multitudine superavit Sixtus Senensis Bibl. Sanct. l. 4. Subtilissimus Patrum Augustinus D. Prideaux lectione 4. Gregory Nazianzen the learnedest of all the Greek Fathers and firnamed the Divine D. Featleys Transubstantiation exploded He lived about the year 375. Chrysostomus habet nescio quid submolestae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregorius Nazianzenus nonnihil affectatae argutiae in verbis in Basilio nihil est quod offâ—ndiâ— Erasm. Epist. l. 24. Reginaldo Polo Irenaeus saith Capellus was almost the Ancientest of all the Fathers whose genuine writings are extant He was Polycarpus his Disciple and lived about the 172 year after Christ. Tertullian was one of the Latine Fathers most Ancient and very near the Apostles â—lourishing in the Reign of Severus the Emperour about two hundred years after Christs Birth and not past one hundred after the death of Iohn the Evangelist Ierom being urged with his authority said De Tertulliano nihil aliud respondeo quam Ecclesiae hominem illum non fuisse In Graecia celebres agnosco Patres Clementem Athanasium Cyrillum Damascenum Montacutius Analect Eccles. exercit 1. Sect 6. Cyprian the Martyr was of great authority amongst all for his holiness of life Dr Hall cals Lactantius the Christian Cicero Ierom cals him Eloquentiae Tullianae Fluvium Epist. ad Paul Tom. 1. and M. Selden de Dis Syris cals him Politissimum Patrum He lived about the year 250. Sententious Tertullian grave Cyprian resolute Hierom flowing Chrysostome divine Ambrose devout Bernard heavenly Augustine Bishop Hals 4th Decade of Epist. Epist. 3. Vide Hieron Epist. ad Paulinum de Institutione Monachi One saith He that looks upon the Fathers Works would think they did nothing but Write he that looks on their Devotions would think they did nothing but Pray he that lookes on their Learning would thinke they did nothing but Reade Bernard was a worthy man in the corrupt age in which he lived but Bernardus non vidit omnia say the Papists Bernardum non admitto utpote recentiorem longè post confirmatam Romani Pontificis tyranidem scribentem ex more errore sui temporis Chamier de Canone lib. 3. cap. 3. cap. 5. Danda venia bonis illis sanctis patribus qui ignorantia linguarum multa saepe aliena à germana Scriptura senserunt pio alioquin attulerunt 3. For Protâ—stant Interpreters Calvin is not onely commended by our own Writers but by the very Papists I would content my self among the new Writers with Mr Calvin who performeth best of all others that which he of himself professeth that a man in reading his Expositions reapeth this benefit that for the shortness he useth he departeth not far from the Text it self Cartw. letter to M. Hildersham Calvin was the notablest instrument that the Lord hath stirred up for the purging of his Churches and restoring of the plain and sincere interpretation of the Scriptures which hath been since the Apostles times Cartw. Reply to Dr Whitgift in defence of the Admonit p. 19. Name me one Papist who preached so often and wrote so accurately upon the holy Scriptures as Calvin Dr Featleys Stricturae in Lyndo-Mastigem c. 14. I so honour the judgement of reverend Calvin that I reckon him amongst the best Interpreters of Scripture since the Apostles left the earth Dr Hals Revelation unrevealed p. 33. Piscator hath done well in his Scholia on all the Bible He follows Iunius for the Old Testament and Beza for the New and in his Aphorisms he follows Calvins Institutions Piae venerabilis memoriae propter eruditionem textualem singularem sanctitatem parem Joan. Piscator
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
thus to conclude and determine Rom. 8. The Spirit witnesseth with our Spirit Those that finde this in themselves should feed upon this eternal comfort it is absolute eternal immutable nothing shall oppose it who shall lay any thing to the Elect It is full of love and grace We may make our election sure by our calling Rom. 8. 29 30. and our effectual calling by two things 1. By a new light 2. A new life 2 Cor. 4. 5. 1 Pet. 2. 9. Iohn 12. 36. Ephes. 5. 8. We have a new knowledge wrought in us of our selves we see our misery by sin and our inability to help our selves Rom. 2. 23. 2. Of God God in Jesus Christ is discovered to us 2 Pet. 1. 3. We see our need of Christ and know him to be a mediatour who must reconcile God and us 3. A new life is wrought in us Ephes. 2. 1. We now die to sin and live to God 1. By faith Rev. 17. 4. These three are put together faithful chosen and called 2. By new obedience 1. It is every mans duty to give diligence to make his election sure both for the glory of God and the comfort of his soul but in Gods way and according to his Ordinance first Calling then Election 2. When he hath used his utmost diligence if he cannot make it sure it is his misery not his sin 3. When the Spirit of God reveals to a man either the truth of his own graces or else Gods eternall love to him then a man is bound to beleeve it It is 1. A certain assurance 2. Secret Rev. 2. 17. 3. Exceeding sweet rejoyce in that your names are written in the Book of life 4. It is an imperfect assurance the assurance of faith not of sight it may be eclipsed CHAP. II. 2. The Execution of Gods Deeree GOD executes his Decree by Actions Creation and Providence Gods works are in time 1. Past Creation of all things 2. Present Government and preservation Creation is taken 1. Strictly when God makes any Creature of nothing meerly of nothing not as if nothing were the matter but the terme so the souls of men and Angels are created of nothing 2. Largely when of some prejacent matter but very unfit and indisposed a creature is made as Adam of the earth Creation is the action of God whereby out of nothing he brought forth nature it self and all things in nature both substances and accidents in and with the substances and finished them in the space of six daies both to his own glory and the salvation of the Elect. Or It is an action whereby God the Father by his word and holy Spirit made all things exceeding good for the glory of his Name Or thus Creation is a transient or external action of God whereby in the beginning He made the world by a meer command out of his own free will in six dayes space to the glory of his Name 1. An action not a motion or change motion argueth some succession but in the things created the fieri factum esse is all one nor is it a change because that supposeth some alteration in the Agent 2. Transient it passeth from the Agent to the thing created whereas in immanent actions as Gods will decrees and personal actions they abide in himself 3. Of God The efficient cause of all things is God the Father Son and Holy Ghost Creation is the proper work of God alone so that he is God which created the world and he created the world who is God Ier. 10. 11. It is without controversie that the work of creation agrees to God the Father the same is expresly given to the Son Iohn 1. 3. Col. 1. 16. and to the Holy Ghost also Psal. 33. 6. He brooded on the waters Gen. 1. 1 2. Aquinas parte prima Qu. 44. Artic. 1. hath this question Utrum sit necessarium omne ens esse creatum a Deo The Schoolmen much dispute whether God may not give a creating power to a creature and answer no creature can be so elevated as to concur to the execution of an almighty act In Scripture it is alwaies made the work of God Gen. 1. 1. Prov. 16. 4. Psal. 33. 6. 8 9. Creation is an act of omnipotency The Apostles when they dealt with the Heathens urged the works of creation Acts 14. 10. 7. 26. Rom. 1. 19 20. 4. In the beginning by the Scripture it is a matter of faith to hold that the world was not from all eternity in the beginning notes not that there was time first and then God created the world for time is a creature and concreated but it denotes order that is at first 5. The world that is the Heaven and Earth and all things contained in them Act. 4. 4. and 17. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that well ordered decent beautiful and comely frame of heaven and earth 6. By his meer command as appears Gen. 1. Let there be light let there be heavens which argues his omnipotency 7. Out of his own free will for God did not need the world and therefore he created it no sooner He was happy enough in himself without men or Angels Psal. 115. 5. Prov. 8. 30. 8. The final cause to the glory of his Name Rom. 2. 30. Three Attributes especially manifest themselves in this work of Creation Gods power wisdome goodnesse his power in that he made all things by a word and of nothing Isa. 40. 16. his wisdome is seen in the order and variety of his works Psal. 136. 5. and their exceeding wonderful and particular uses his goodnesse in that he would communicate being to the creatures Plutarch writeth that the old Philosophers the ancientest Divines amongst the Pagans were wont to describe pourtrayed out in stone wood and other matters the Images of their Gods with musical Instruments in their hands not that they would teach others or did beleeve it themselves that the Gods were Fidlers or Pipers or used to solace themselves with Lute or Viol but because they held nothing more fit or answering to the nature of God then to do all things in sweet harmony and proportion which the Wiseman calleth in number in measure and in weight Mountague against Seld. c. 1. The work of Creation say some is set out generally in a general proposition In the beginning God created the Heavens and the Earth Which proposition He after explains by its parts That the world was not from eternity but was made by God these arguments may perswade First and principally Faith Heb. 11. 3. which is grounded upon divers places of Scripture as the first and second chapters of Genesis 38 39 chapters of Iob and some Psalms almost whole as 104 136. this also is the first Article of our Creed that the world was created in time by God The Apostle Paul Acts 14. 15. 17. 24. 28 doth point out God to the Heathen by this work
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
no other helps to make him understand the same but his own reason and understanding according to the true principles of it by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation but alone the diligent perusing and meek receiving of the same And yet Christ performeth this outward teaching in a fourth degree by the Ministry of his servants from time to time the Pastors and Teachers of all ages whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people And this is the outward teaching the inward is noted where he saith You shall be all taught of God it is the work of his Spirit putting into the minde a light to conceive the things taught and inclining it to hearken and consent to them of which there are two degrees the first fainter and lesser breeding a kind of belief or opinion the second is more deep and stable by which men are rooted and grounded in faith and do firmly believe the known truth and are guided and ruled by it The Properties of Christs Prophetical Office are two 1. He is a great Prophet as the people say Luk. 7. 16. indeed the greatest of all the Prophets that reveals all things as the woman of Samaria could say He shall shew us all things 2. He is a faithful Prophet in all his house as Moses also was faithful and his faithfulnesse stands in this that he did acquaint his Church with the whole will of God without adding and diminishing as Moses did and that he did as fully accomplish all the things typified as Moses did declare and set them down but it stands not in this that he gave a particular direction for all external things about his worship and government as Moses did for that we are sure he hath not done in his Gospel neither indeed was to do The Pope opposeth Christ in his Prophetical Office in making himself infallible he brings in new Sacraments unknown to Christ and his Apostles Christ is the onely absolute Doctor of his Church Matth. 23. 8. See Matth. 17. 5. Revel 5. 7 8. The Church of Rome hath added Traditions Will-worship humane Inventions to the Scripture Mahomet is extolled by many as the great Prophet of the world So you have the Prophetical Office of Christ now follows the third viz. He is King to which we may adde that of Lord because his Kingdom and Lordship signifie in a manner the same thing both serving to expresse the power and authority which he hath and exerciseth in and over his Church Psal. 72. per tot Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14. There is a three-fold Kingdom of Christ mentioned in the holy Scripture The first is his Kingdom of power or excellency whereby he being God is the supream Lord of all things Psal. 24. 1. 2. The Kingdom of his grace whereby he rules in the hearts of all his elect ever since the world began Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. 17. 21. 3. Of glory whereby he himself is now in endlesse and perfect felicity and of which happinesse his Saints shall one day partake Luk. 23. 42. 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth of the Pâ—pes Tempor Monarc cap. 2. See more there This Government is a right of immediate executing the soveraign authority of God over all creatures in ordine ad salutem in order to the salvation of his elect Ioh. 3. 34 35. Christ was born a King but he entered not into his Kingly Office till after his resurrection Psal. 2. 6 7. He was a Priest and Prophet on earth Yet this is that which brings in the benefit of all the other Offices and makes us partakers of all the good in Christ. Of which the means are outwardly his Word and the Ministery thereof and inwardly his holy Spirit worketh in and by the Word The parts of it are First Governing and guiding his Subjects in the wayes which he hath appointed them to walk in and subduing the temptations of Satan and the world and lusts of the flesh to them and rewarding them at the last with eternall glory Secondly Confounding and destroying all his enemies and treading them under his feet The properties of it are 1. It is not a civil or earthly but a spiritual Kingdom Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit reacheth to the conscience and spiritual things it is not carnal nor of this world nor looketh to the outward man alone The King is spiritual viz. the Lord from Heaven the Subjects are spiritual viz. the Church regenerate the Law whereby the Church is governed is spiritual viz. the Gospel the goods bestowed upon the Church are spiritual as remission of sins the Spirit of grace and the manner of government is spiritual 2. Universal and that in four respects 1. In respect of all ages and times other Kings have the time of their rise and fall this dominion is eternal it shall have no end 2. In respect of all places Rev. 5. 9. to the end 3. In respect of all creatures Rev. 5. 4. In respect of all things and actions For him hath God the Father made Lord and King and he doth powerfully administer his Church to the sanctification preservation and salvation of those which refuse not to submit Christ doth one thing more then all Kings for their Subjects for he maketh his Subjects seeing all by nature are his enemies but by his Word and Spirit he subdueth them to the obedience of his will 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation 3. Absolute Rev. 19. Christ is Lord Paramount 1 Tim. 6. 14. He is a King by a threefold right 1. Of birth Gal. 4. 1. 2. Of donation Psal. 2. 8. Ioh. 17. 2. 3. Conquest Rev. 1. 18. He is King in Heaven in respect of his glory in Earth in respect of his grace in hell in respect of his justice Christ as Mediator is the Churches head 1 Cor. 11. 32. Ephes. 1. 22. 4. 15. 5. 28. Col. 1. 1. 2. 18 19. He is their head Ratione Unionis Ratione Regiminis Ratione Influentiae 1. In respect of Union 2. In respect of Guidance 3. In respect of Influence The Government of the Church is upon his shoulders Isa. 9. 6. 22. 21 22. Matth. 28. 19 20. Ephes. 1. 20 21. Psal. 68. 18. He is the onely head and King of his Church the Government of the Church is part of his Kingly Office He as Mediator hath the Government of the Church committed to him 1. The Church Mystical the number of all the Saints of God whether
the earth As we use to say commonly that the sunne is under a cloud because it is a vulgar form of speech and yet it is farre enough from our meaning for all that to imagine the cloud to be indeed higher then the sun Thirdly Some almost confound this Article with Christs burial and make one sense of both because those words Sheol Hades Infernus often in Scripture note the grave Both many Ancient and Modern Divines have taken Christs descent into hell in that sense This seems to some to be the reason wherefore the Nicene Creed mentions only Christs burial and no descent into hell and Athanasius his Creed his descending into hell without speaking a word of his burial Neither Irenaeus Augustine Tertullian nor Origen when they recite the rule of faith mention Christs descent into hell Vide Rivet Cathol Orthodox But this seems not so probable an interpretation 1. Because He was buried goes next before these words neither can these be added exegetically because they are obscurer then the former 2. It is not likely that in so succinct and short a Creed the same Article should be twice put or the same thing twice said by changing the words Vide Chamier contract â Spanh Tom. 2. lib. 5. c. 3. Calvin Institut l. 2. c. 16. Sect. 8 9 10. Bellarm. de Christo l. 4. c. 14. Fourthly Some interpret this article of Christs descending into hell by his going to the dead and for a time viz. even to the resurrection continuing in the state and under the dominion of death and this seems to be the most genuine exposition of all for it keeps both the propriety of the words and the distinction of the Articles and it is drawn from Peters words nor is this opinion urged with any great difficulty Hell signifieth the state of the dead the condition of those that are departed this life common to good and bad the being out of this land of the living when the soul and body are separated and do no more walk upon the earth to be seen of men and converse with them The Hebrew Greek and Latine words for hell both in the Scripture and other sit Authors are used for the state of the dead Psal. 89. 47 48. Psal. 30. 3. Isa. 38. 18 19. 1 Cor. 15. 55. Peters words Acts 2 24. sufficiently confirm this exposition The whole state of the dead is called a descent because although some of the dead ascend into Heaven yet all which are buried descend into the earth whence from the first condition of the descent of carkasses the whole other state of the dead is called a descent To descend often in the Acts of the Apostles noteth not a descent from a higher place into a lower but only a deporture from one place into another Sometimes it signifieth to passe from a lower place to a higher See Iud. 11. 37. 15. 11. So Iuvenal Praecordia pressit Ille senis tremulúmque caput descendere jussit In Coelum CHAP. VI. Of CHRISTS Exaltation HItherto of Christs humiliation The first of these kinde of actions he did to fulfill his great Offices in his Person consisting of two Nature◠God-head and manhood I proceed to the second kinde of actions needful to the same purpose For if Christ had not overcome his humiliation but had been overcome of it then had he not been a perfect Saviour then had he not been the Son of God nor the King of Israel for a King Lord and God must conquer Now this Glorification is the raising of himself to a most high and honourable estate for so it is said He was to suffer and to enter into his glory that is that glory which God had appointed for him and he by submitting himself to such meannesse for Gods honour sake fully deserved for himself and all his members with him Therefore the Apostle saith God hath greatly exalted him for this is the mighty one upon whom God had laid strength and he was to divide the spoil with the mighty according to Isaiahs Prophecy Now this Glorification of our Saviour say some hath three degrees Resurrection Ascension sitting at the right hand of the Father Four degrees say Estey and others of which two are past viz. his Resurrection and Ascention one is present viz. his sitting at Gods right hand the last is to come viz. his judging of all the world For his Resurrection that is the first degree of his Glory death had separated his soul from his body and carried his body for a time prisoner into the Sepulchre but it was impossible he should be held of it saith the Apostle and therefore God having loosed the sorrows of death did raise him up again no more to return to corruption Of this Resurrection we have large proof in the Scriptures First Each of the Evangelists insisteth upon the narration of it and the Apostles in their Epistles do frequently mention and affirm it and in their several Sermons declare and publish it unto all the people Matth. 28. 1. describes it thus In the end of the Sabbath that is the Jewish Sabbath which was Saturday as it began towards the first day of the week came Mary Magdalen and the other Mary to see the Sepulchre and behold there was a great earthquake and Mark thus Chap. 16. 2. Early in the morning the first day of the week they came unto the Sepulchre at the rising of the Sunne And Luke thus Chap. 24. 1. Now upon the first day of the week very early in the morning they came unto the Sepulchre bringing the spices which they had prepared Iohn thus Chap. 26. 1. And the first day of the week cometh Mary Magdalen early when it was yet dark unto the Sepulchre and seeth the stone taken away from the Sepulchre The women when it was very early upon our Lords day in the morning came out of the City and by that time the Sunne was rising they came to the very Sepulchre and found Christ risen before For so soon as the morning did peep and the first day of the week began to shew it self he reduced his soul unto his body and raised it up the Angel at the same time rolling away the stone and astonishing the keepers and before the women could come into the Sepulchre he was departed thence So he was part of three nights and three dayes in the grave and rose the third day according to that he had foretold He died upon Friday about three of the clock and was buried that even and lay in the grave that part of Friday taking the day for the natural day All Saturday he lay in the grave the night and the day The first day of the week in the morning he lay but a very short space and in the very beginning of it rose that it might appear he lay there not out of necessity but because he thought it fit to stay so long there to make it appear that he
offerri Christus jubet addita ratione Quoniam talium sit regnum Coelorum Si corum est regnum coelorum cur signum negabitur Calvin Iustit l. 4. c. 16. See M. Baxters Infants Church-membership part 2 c. 1 2 3 4 5 6. Distinguere oporteâ— inter Ecclesiam constituendam constitutam in illa adulti prius docendi ubi crediderint tum ipsi tum ipsorum liberi sunt baptizandi in hac vero infantes prius baptizandi ac postea sunt docendi Vide Gen. 17. 10. 21. 4. Vossius in Thes. Disputat 13. de baptismo Per fidem in infantibus intelligimus principium sive semen fidei non habitum fidei aut actualem fidem Potentia respondet semini habitus arbori actus fructui Semen fidei etiam in infantibus esse potest Habitus non est nisi corum qui operantur ex habitu Vost in Thesibus Sunt increduli infantes negativè salutari fidei habitu destituuntur non positivè contrario habitu non sunt polluti Id. ibid. Disputat de Baptismo Poenitentia exigitur ab iis qui poenitenda egerunt Rom. 9. 2. Voss. Disputat 15. de Baptismo Children that were to be circumcised the eighth day could neither beleeve nor make a profession of their faith See M. Brlusleys Doctrine and Practice of Poedo-bapt p. 86 87 88 89. Quae igitur haec qua nos impetunt argumentationis erit formula Qùi adulta sunt aetate antè instituendi sunt ut credant quam bazandiâ— Baptismum ergo infantibus communem facere nefas est Calv. Instit. l. 4 c. â—6 See Brinsleys Doctrine and Practice of Poedobaptism pag. 70. 71 72 73 74. This divine Evangelicall Institution was consigned by three Evangelists Matth. 28. 19. Mark 16. 16. John 3. 5. agreeable to the decretory words of God by Abraham in the Circumcision to which Baptism doth succeed in the consignation of the same Covenant and the same spiritual promises Gen. 17. 14. The words are so plain that they need no exposition and yet if they had been obscure the universal practice of the Apostles and the Church for ever is a sufficient declaration of the Commandment No Tradition is more universal no not of Scripture it self no words are plainer no not the ten Commandments Doctor Taylors Discourse of Baptism Anabaptists say Where have we taught that Infants should be baptized in all the Scripture Not in expresse terms but by just consequence we have it From the General Matth. 28. 19. From Parity Gen. 17. 14. From Principles Acts 2. 39. Where finde we saith Bellarmine de Iustic lib. 2. lib. 1. cap. 16. that Christs Righteousnesse is imputed to us for Justification In expresse termes we have it not but virtually and by just consequence we have it 2 Cor. 5. 21. In the equivalent we have it Rom. 5. 17 18 19. We finde no where those words James 4. 5. in all the Scripture in expresse termes By deduction we have them Numb 11. 29. Doctor Sclater on Rom. 4. 6. It can be no good argument to say the Apostles are not read to have baptized Infants Therefore Infants are not to be baptized but thus We do not finde that Infants are excluded from the Sacraments and Ceremonies of Christs institution Therefore we may not presume to exclude them For although the negative of a fact is no good Argument yet the negative of a Law is a very good one We may not say the Apostles did not Therefore we may not But thus they were not forbidden to do it there is no Law against it Therefore it may be done Doctor Taylors Discourse of Baptism part 2. Mr. Whateley at the end of new-birth Vide Vossii Disputat de baptismo Disput. 1. 6. Et Zepperum de Sacramentis Et Balduinum de Cas. Consc. lib. 4. c. 5. 6. Cas. 8. Alii in multos annos suum liberorum suorum Baptismum differre soliâ—i fuerunt Constantinus siquidem magnus quòd profectionem in Persos suscipere in Iordane baptizari non fine superstitiosa quadam opinione quòd nimirum in illo Christus quoque baptizatus fuerit constituisset in senectutem usque Baptismum distulit quemadmodum lib. 4. c. 62. De vita Constantini Author est Eusebius Vide Evag. Hist. Eccles. l. 3. c. 41. See M. Blake of the Coven c. 46 47 48. that children of all that are Christians in profession are to be baptized Vide Thomae part 3. Quaest. 67. Artic. 7. Quo tempore primum incepit usus susceptorum in incerto est Alii Hygino Papae hanc institutionem attribuunt alii aliter Probabilissimum nobis videtur eo tempore illud observari coepisse quo certatim ex Gentilibus plurimi ad Christianam fidem adducerentur atque baptizarentur Quare magis patet nulla necessitate satis temere hodiè illos susceptores vel sponsores in baptismo communiter adhiberi cum non sit jam illa ratio accedentium ex Paganismo quae olim huic instituto causam dedit Baptizatus tradebatur suis susceptoribus inde nomen susceptorum venit quod suscipiant alios ex baptismo Disput. Theol. de baptismo veterum part 5. Thes. 1. Usus fidei jussorum qui infantes è sacro lavacro suscipiunt quos vulgò compatres commâ—tres appellant rem esse per se indifferentum contendimus Hanc consuetudinem retinemus quia nemini nocet sed potius utilis est infantibus inter Christianos mutuas firmat amicitias officia charitatis Rivet in Cath. Orthod Vide Balduin de cas consc l. 2. p. 11. cas 8. Quinam interrogationes de articulis fidei ante baptismum usurpatas referunt inter Ceremonias antichristianas Ad pueros dirigi minus convenit Non enim intelligunt Ad susceptores commodius diriguntur Olim adulti interrogabantur ante baptismum hoc sequioribus seculis ad ipsos tralatum est infantes Crocius in August Confess Quaest. 2. c 29. Illud durum fuerit quod hujusmodi sponsiones sic essent quasi in scoena ludus sieret non in Ecclesia Sacramentum celebraretur Nam profecto mimicum suit sic interrogari insantem quasi virum sic respondere virum quasi infantem quidem hanc de aliena conscientia tam considenter Chamier de Sac. l. 5. c. 15. * Hookers Survey of the Sum of Church-Discipline part 3. chap. 2. Mr Cottons way of the Churches of Christ in New-Engl S. 6 cap. 4. Zanchius on Ephes. 5. and M. Blake in his Birth-privil are for remote Parents See M. Cawdr Diatribe conc Inf. Bap. ch 3. Per baptismum non tam inserimur huic vel illi vel isti Ecclesiae quam Ecclesiae Catholicae quam in symbolo profitemur Vos Disp. 15. de bap Spect and a hic non est proximorum Parentum impietas sed pietas Ecclesiae in qua nati sunt ceâ—â— eorum mater Item majores ipsorum qui piè sanct è vixerunt Zanch.
I maintain against the Antiscripturists and such as go about to take away all the Old Testament It was necessary that God should give us some outward signification of his will All creatures have a rule without themselves to guide them in their operations The Scripture is the Rule of Faith and Life Isa. 8. 20. All extraordinary wayes of revelation are now ceased we are to pray for a further Discovery of Gods minde in his Word Ephes. 1. 17. not to expect new Revelations ex parte objecti but ex parte Subjecti a farther clearing of the Scriptures to us Some say the Old Testament is a dead letter so is the New without the Spirit how can we convince the Iews but by the Old Testament the same Spirit spake in both Testaments Some turn the whole word into Allegories Others deny consequences out of Scripture to be Scripture nothing is Scripture say they but what is found there expresly What is necessarily inferred is Scripture as well as what is literally exprest Levit. 10. 1. The Apostle proves the Resurrection by consequence Paul and Apollo Act. 17. 3. 18. 28. proved to the Iews by the Scriptures that Jesus was the Christ although in those Scriptures these very words are not found but are deduced by a necessary consequence In the second Book I treat of God That place Exod. 34. 6 7. is as full a description of Gods Attributes as any in all the Scripture The Hebrew Doctors note that there are thirteen Attributes and but one that speaks of Iudgement that he will punish the sins of Fathers upon their Children all the other twelve are meerly wholly mercy and his Iustice is mentioned to invite men to lay hold on mercy All Principles Rules and Motions to Duty are to be found in God Gen. 17. 1. Joel 2. 13. The Heathens extolled the knowledge of a mans self E Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christians must chiefly study to know God 1 Chr. 28. 9. Jer. 9. 24. Joh. 17. 3. The understanding of the Angels is perfected by the Contemplation of the Excellencies that are in God We shall not be properly Comprehensores in Heaven although the Schoolmen sometimes say so yet we shall know God in a far more perfect manner then in this life 1 Cor. 9. 12. 2 Cor. 5. 7. If God were more known he would be more loved seared honoured trusted God is primum verum which satisfies the understanding and Summum bonum which satisfies the will Deo solo nos debemus frui rebus aliis â—â—i We ought to enjoy God alone and use the world We are said to enjoy a thing with which we are delighted for iâ— self to use that which we referre to another thing I will conclude this with that excellent Speech of Austine concerning Gods knowledge Non enim more nostro ille vel quod futurum est prospicit vel quod praesens est aspicit vel quod praeteritum est respicit sed alio mo do quodam à nostrarum cogitationum consuetudine longe alteque diverso In the third Book I handle the Works of God The serious considering of Gods Works is a great part of sanctifying his Name Besides the natural there is a spiritual use to be made of all the creatures Revel 12. 1. The Sunne points to Christ the Moon to the World the Starres to the Ministers of the Gospel How frequently did our Saviour take occasion from earthly things to teach men heavenly truths In the fourth Book I speak of the Fall of Man and so of Original and Actual Sins Some Divines hold that there are three parts of Original Sin 1. The guilt of Adams sin 2. The privation of original righteousness 3. The corruption of nature Of the imputation of Adams sinne to us Garissolius a learned and pious French Minister hath written a large Book He shews there the consent also of Reformed Churches therein but how great an agreement there hath been of Churches and Ecclesiastical Writers ancient and modern in this matter Andrew Rivet hath taught in a peculiar Book published upon that Argument Every man by nature hath likewise lost the Image of God and is born empty of Grace and Righteousness and wholly corrupt Rom. 3. 23 24. 5. 12. Rom. 1. 29. to the end Ephes. 2. 1. 4. 25. to the end 5. 3 4 9. 2 Tim. 3. 2. to the 6. Some say we are dead as we come out of the old Adams hand but through the undertaking of Iesus Christ all men are restored unto a State of Grace and Favour and that through common grace they may believe if they will But all unregenerate men are still under the state of death and there is no such intrinsecal power in them this man is regenerated say the Arminians and not that because he hath better improved his abilities but the work of Regeneration is an effect of special discriminating grace Some of our Divines say God hath left some few relicks of his Image in us since the Fall to leave us without excuse and as a Monument of his Bounty and in pity to humans Societies some Knowledge and some restraint upon the Conscience Others dislike this opinion and say That Righteousnesse in Adam was connatural but consisted not in any natural Abilities and that these remainders of Gods Image must be of the same kinde with what is lost and so good in Gods account and then man shall not be wholly flesh and so there will be something for Grace to graff upon which the Arminians lay hold on In the fifth Book I speak of Mans Recovery by Christ Phil. 2. 6. to the 1â— Heb. 9. 11. to the 15. Heb. 1. 3. Mark 10. 33 34. as he had the grace of Union and Unction so we through him when we are united to him we partake of his fulnesse Iohn 1. 14. By the first Adam we lost Gods Image Favour and Communion with him By the second Adam Gods Image is restored in us we are reconciled to God and have accesse to him yet he died not for all 1. The reason why none can lay any thing to the charge of Gods elect is Because Christ died for them Rom. 8. 33 34. if therefore Christ died for all none can lay any thing to the charge of a reprobate more then to the charge of Gods elect 2. Christ prayed only for those who either did or should believe in him and for whom he prayed for them only he sanctified himself John 17. 9 19. that is offered up himself in Sacrifice upon the Cross for them 3. If he died for all from the beginning of the world then he died for all those that already were damned 4. Then he hath merited salvation for all and shall they then fail of salvation In the sixth Book I speak of the Church and Antichrist There is much spoken in these dayes of the admitting of Members and of the
God 2. Epicurism scoffing at Divinity 3. Heresie depraving and corrupting Divinity VI. The Excellency of Divine Knowledge or the study of Divinity appeareth in these particulars 1. In the subject Matter of it which is Divine either in its own Nature as God and Christ Psal. 70. 7. Ioh. 5. 46. or in relation to him as the Scripture Sacraments It is called The wisdom of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and That wisdom which is from above Jam. 3. 17. If to know the nature of an Herb or the Sun and Stars be excellent how much more to know the Nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. that is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si cetera discis In this Mystery of Christ God is revealed in the highest and most glorious way 2 Cor. 4. 6. there is more wisdom holinesse power justice discovered in the Mystery of the Gospel then was known before to men and Angels Christ is the summe of all divine revealed truths Luk. 24. 27. Acts 10. 43. Here is the onely knowledge which is necessary to make the man of God perfect Col. 2. 3. The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the End The principal and main end of Divinity is the glory of God that is the Celebration or setting forth of Gods infinite Excellency the secondary end is mans blessednesse Iohn 17. 3. 3. In the Certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falshood in it The Academicks thought every thing so uncertain that they doubted of all things 4. In the Cause of it These truths are such as cannot be known but by Gods revealing them to us All Scripture was given by Divine Inspiration Flesh and bloud hath nor revealed this unto thee a humane light is enough to know other things 5. In the Holinesse of it Psal. 19. 5. By them thy servant is fore-warned 1 Tim. 3. 15. The word of God is able to make us wise to Salvation and to furnish to every good work Christ makes this a cause of the errour and wickednesse in mans life that they do not read and understand the Scriptures 6. In the Delight and Sweetnesse of it Iob 23. 12. preferred the Word of God before his food David before thousands of Gold and Silver before the honey and the honey-comb Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire Wanderfull are thy Testimonies Archimedes took great delight in the Mathematicks Augustine refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Iesu non erat ibi He saiâ—â— in his Confessions Sacrae Scripturae tuae sunt sanctae deliciae meae 7. In the Excellency of the Students of it 1. The Saints of God in the Old Testament the Patriarks and Prophets 1 Pet. 1. 10 11. 2. The Saints of God in the New Testament Matth. 11. 25. Col. 1. 27. 3. It is the study of the Angels and Saints of God sn heaven 1 Pet. 1. 12. Ephes. 3. 10. 1. The natural knowledge and enquiry of the Angels could never have discovered to them the Mystery of Christ in the Gospel 2. They know it by the Church that is saith Oecumenius by the several dispensations of God to his people under the Gospel 8. In that the Devil and Hereticks oppose it The Papists would not have the Bible translated nor Divine Service performed in the vulgar tongue CHAP. II. Of the Divine Authority of the Scriptures TWo things are to be considered in Divinity First The Rule of it the Scripture or Word of God Secondly The Matter of Parts of it concerning God and man Principium essendi in Divinity is God the first Essence Principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematical Writers do IT is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appears by the light of nature the Heathen had known rules for their Rites Ceremonies and Services the Turks have their Alcoran the Iews their Talmud the Papists their Decretals every Art hath its Rule neither can any thing be a Duty which hath not a Rule There are three general Characters whereby we may know any Word to be the Word of God and a Religion to be the true Religion 1. That which doth most set forth the glory of God 2. That which doth direct us to a rule which is a perfect rule of holinesse toward God and righteousnesse toward man 3. That which shews a way sutable to Gods glory and mens necessity to reconcile us to God The word of God sets forth Gods glory in all the perfections and is a compleat rule of holinesse to God and righteousnesse to men All the wisdom of the world cannot shew what is more sutable to the glory of God and the nature of man to reconcile God and men then for him that is God and man to do it God revealed himself divers wayes to the Fathers Heb. 1. 1. The manner of revealing Gods will is three-fold according to our three instruments of conceiving viz. Understanding Phantasie and Senses to the understanding God revealed his Will by engraving it in the heart with his own finger Ier. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron. 15. 1. Heb. 8. 11. Iohn 14. 26. and by intellectual Visions Numb 11. 5. to the phantasie God revealed his Will by imaginary Visions to Prophets awake and by dreams to Prophets asleep Gen. 40. 8. 41. 8 9. Acts 16. 10. 10. 3. Numb 14. 4. to the Senses God revealed his Will and that either by Vision to the Eye or lively Voice to the Ear Gen. 3. 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3. 33. 17. And lastly by writing This Revelation was sometimes immediate by God himself after an unspeakable manner or by means viz. Angels Urim and Thummim Prophets Christ himself and his Apostles The written Word for the Matter contained in it is called The word of God Rom. 9 6 for the manner of Record The Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matth. 22. 29. John 5. 39. Rom. 15. 4. 2 Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light sometimes with an
Epithete The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets Rom. 16. 26. Some think that Enoch the seventh from Adam wrote but Iude 14. speaketh only of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himself to be the Messiah that he ought to suffeâ— began at Moses Luke 24. 27. No doubt if there had been any more ancient then Moses our Saviour would have alledged it because all the Scripture that was before him was to give testimony of him The Author of the Scriptures was God himself they came from him in a special and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains and those phrases and words by which the notions were uttered 2 Tim. 3. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophecy came not of old time by the will of man but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and work them to it and in it 2 Sam. 23. 2. The spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Isaiah spake Acts 1. 16. 4. 25. 28. 25. The Inscriptions of many Prophetical Books and Epistles Apostolical run thus The word of the Lord which come to Hosea Amos Ioel Paul Peter Iames a servant of God and an Apostle of Christ. The Proeme that is set before divers Prophecies is this Thus saith the Lord and the Prophets inculcate that speech The mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chief Author It is all one to say The Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom. 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture The Scripture saith to Pharaâ—h Rom. 9. 7. and The Scripture hath shut up all men under sin Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the Holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the Holy men of God The efficient principall cause then of the Scripture was God the ten Commandments of which most of the rest is an exposition were written after a secret and unutterable manner by God himself therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appointment and assistance Exod. 17. 14. â—sai 8. 1. Ier. 30 2. The Scripture is often attributed to the Holy Ghost as the Author and no mention is made of the Pen-men Heb. 10. 15. The Prophets and Apostles were the Pen-men of the Scripture whose Calling Sending and Inspiration was certainly Divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schools 1 Cor. 2. 13. The Divine Authority of the Word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sense it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. Iohn 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandments hard and foolish to the carnal minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some books if not all as Divine The Turks at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dream Plato is termed Moses Atticus Moses speaking Greek The holy Scripture in it self is Divine and Authentical though no man in the world should so acknowledge it as the Sun in it self were light though all the men in the world were blinde and could not or would not see it but in respect of us it is Divine and Authentical when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine Truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God The holy Scriptures are that Divine Instrument and means by which we are taught to believe what we ought touching God and our selves and all creatures and how to please God in all things unto eternal life Robins Essayes 8th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God That the Scriptures were from God may appear by several Reasons 1. Intrinsecal taken out of the Scriptures themselves 2. Extrinsecal acts of God and works of providence about them 1. Intrinsecal 1. From the excellency of their matter which is heavenly the divine and supernatural matter contained in it It telleth us of such things as do far exceed the reach of mans reason and which it was impossible for any man to counterfeit and feign and which being told are so correspondent to reason that no man can see just cause to call them into question as the Doctrine of Creation of all things in six dayes the Doctrine of the fall of our first Parents the Story of the Delivering Israel out of Aegypt of the Delivering of the Law and ten Commandments the Doctrine of the incarnation of Christ Jesus of the Resurrection of the dead of the last Judgement of the life to come and of the Immortality of the soul for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angel
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
Argument then the testimony of the Church which say they doth infallibly propound unto us what is to be believed what is not to be believed and Hermanus saith That the Scripture is no more worth then Aesops Fables without the testimony of the Church As in other Sciences there are alwaies some principles per se nota indemonstrabilia whence other things are proved so in Divinity all conclusions in point of belief and practice are proved by the Scripture The Scriptures prove themselves by their own natural light manifesting their divine original whence they are and their right meaning how they must be understood They are like light primum visibile which maketh all other things manifest and it self too by its own proper qualities 1. The Church rather depends on the Scripture which is an object not principle of Divinity the Church ought to be subject to Christ Ephes. 5. 24. the Scripture is the word of Christ Col. 3. 16. 2. All the words of the Scripture are words of truth Dan. 10. 21. some words of the Church are words of error Isa. 1. 21 24. 3. 8 9. 5. 13. But the authority of him that speaks alwaies truth is greater then of him who sometimes lies Ergo The Authority of the Scripture is greater then that of the Church Goodnesse it self cannot deceive wisdom it self cannot be deceived God is both Tit. 1. 2. The voice of the Scripture is the voice of God 2 Tim. 3. 16. but the voice of the Church is the voice of men Act. 14. 14. 15. 17. 17. 30. 3. Faith and a firm consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertain 4. In vain shall we dispute against the wicked concerning Religion and Divine truth if we shall say it comes from God because we affirm so 5. This is proved by Scriptures Iohn 5. 34 35. Christ in his Humiliation did not receive the testimony of Iohn much lesse will he receive the testimony of others now he is glorified Ioh. 5. 34 35 36. 1 Cor. 2. 4 5. 1 Ioh. 5. 9. 6. The Authority proving is greater more certain and more known then the conclusion proved by the same Authoritas probans is greater then probata The Papists to prove the Authority of the Church flie to the Scriptures For I demand Whence do we understand that the Church erres not in delivering the Canon of the Scripture they answer It is governed by the Holy Ghost and therefore cannot erre in it's decrees But how appears it that it is so governed alwaies They answer God hath promised it and then they alledge those places to prove it Obj. 1. The Church is ancienter then the Scripture because it was before Moses Ergo It hath greater Authority Ans. 1. The Prophets and Iohn Baptist were ancienter then Christ yet not of greater Authority 2. Consider the Word 1. Quoad formale externum as written and cloathed with words so the Church was before the Scripture 2. Quoad formale internum the matter and sense or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1 23. Ioh. 17. 20. Iam. 1 18. Semen semper sobole illa cujus est sâ—men antiquius esse necâ—sse est In the thing it self the being and substance of the Word was before the Church although in this circumstance and manner of being it was after Obj. 2. Non crederem Evangelio nisi me commoveret Ecclesiae Catholicae Authoritas saith Augustine Ans. These words saith Whitaker are so well known to the Papists that one can hardly exchange three words with them but they will produce them It is true indeed that we may at the first be much moved to receive and hearken to the Scriptures because the Church gives testimony of them as the woman of Samaria by her speeches of Christ was a means of moving the Samaritans to believe but when the men of Samaria had heard Christ himself speak They believed in him more for his own words then the womans Iohn 4. 39 41. In which sense those words of Augustine so frequently quoted by the Papists are to be interpreted Augustine spake this of himself being a Manichee when he was a Manichee he was first moved by the Authority of the Church to believe the Gospel His meaning is that he had uever believed the Gospel if the Authority of the Church had not been an introduction unto him not that his faith rested upon it as a final stay but that it caused him so farre to respect the Word of the Gospel to listen unto it and with a kinde of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the Ministery of the Church as an external means to move us to imbrace the Word of God but we deny the Authority of the Church to be the principal means When we call the Scriptures Canonical we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and Rule to us The Office of the Church in respect of the Scripture stands in four things 1. To distinguish Canonical Scripture from that which is not Canonical although the determination of the Church be not the only or chiefest cause why the Apocrypha are rejected 2. To be a faithful keeper of those Books which are inspired by God like a notary which keepeth publick writings 3. To publish declare and teach the truth as a Crier with a loud voice ought to pronounce the Kings Edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a general Councel nor the Church virtual which they imagine to be the Pope but the Church Essential the Congregation of all faithfull believers The house of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essential piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Laws in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to Posts in Market Towns The Apostle describing the Church likeneth it to one of these Pillars whose use was to shew what hung thereon It is a Pillar not because it holds up but holds forth the truth as
also 2. This tradition concerning the age of men did drive away as well the Ecclesiastick as the Lay persons Notwithstanding all this that hath been objected by the Papists we hold that the Scriptures ought to be translated into the Vulgar and mother Tongues of each Nation and that all men ought to read them and meditate diligently in them and that for these reasons 1. From the Commandment and will of God revealed in Scripture He hath commanded all that live in the Church to study the Scriptures and read them Deut. 11. 18 19. Ioh. 5. 39. He speaks not to the Scribes and Pharisees but to the people in general They must try all things 2. From Gods intention which commanded it to be written for that end that it might be obvious to all Ioh. 20. 31. Rom. 15. 4. 3. Those are commended which did reade the Scripture as the Eunuch Acts 8. 22. the Bereans Acts 17. and dispraised which neglected it as the Israelites Hosea 8. 12. they are pronounced Blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter â—2 Pet. 1. 19. are those whith pretend to be his Successours 4. From the fact of the Apostles who as they publickly preached the mysteries of salvation to the people so also in their Epistles they commended the whole doctrine of salvation to be read by them The Epistles of the Romans Corinthians Galatians Ephesians were written to the people therefore to be read by them One Epistle of Iohn was written to Gaius a Lay-man another to the elect Lady 5. From the Profit and Necessity of this study men are illightned and converted by reading of the Scriptures Psal. 19. 8 9. they are directed by them as most faithfull counsellors in all their waies Psal. 119. 24. they are armed by them against the fiery darts of Satan Eph. 6. 16. One seeing a youth read the Scriptures said It was never well since such were permitted to turn over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous Conseâ—t of all the Fathers Chrysostom and Ierom especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publickly read in their Ecclesiastical Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councel of Nice That no Christian should be without a Bible in his house And the Jews at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeal to the Law and the Prophets without the name of the Author Book or Chapter because they knew the Bible Text to be familiar to the Israelites In an unknown tongue they cannot profit the people Ergo They ought to be translated into a Tongue known to the people 1 Cor. 14. The Apostle in divers verses treateth of this subject vers 6 7 19. He saith All things ought to be done in the Church for the edifying of the people that no man should speak in an unknown tongue without an interpreter and saith That he had rather speak five words and be understood then ten thousand words in an unknown tongue Those Arguments before urged for the peoples reading of the Scripture prove this also for they cannot reade them in every Nation unlesse they be translated into a Tongue they understand Christ and his Apostles taught the people the Scripture in their mother Tongue In the next age after the Apostles saith Grotius lib. 3. de veritate Religionis Christ. the New Testament was translated into divers Vulgar Tongues the Syriack Arabick Aethiopick and Latine which Versions are yet extant and differ not mainly from the Greek In the elder and purer times the Scriptures were translated into innumerable yea into all Tongues usual amongst men See Gregories Preface to the Notes on passages of Scripture The plain and usual words the phrase and manner of speech most frequented the comparisons and similitudes in Scripture most familiar taken out of the shops and fields from Husbandry and Houswifery from the Flock and the Herd shew that the Scriptures were written for the capacity and understanding of the unlearned Iohn 5. 39. a speciall place if it be indicative it shewes the custome of the Jewes if imperative it shewes what they ought to doe Many amongst us are to be blamed for not having the Scripture in their houses and for not reading it constantly in the same as they ought to do or else they read it as other Books not with such respect to it as the greatnesse of its Authour deserveth I mean with a desire and purpose to believe and obey all that they finde there which must needs be the Duty of those that confesse these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practise it with obedience Reading the Scripture is a rehearsing out of the Book such things as are there written â—arely without any interpretation It is to be done publickly as it was in the Synagogues of the Jews who had the reading of the Law and Prophets amongst them The Prophets were read in their ears every day saith Paul and after the lecture of the Law and the Prophets in another place From hence hath been continued the custom of Lessons of the Old and New Testament to the same purpose saith Mr Thorndike We honour God more by a publick then a private reading of it 2. Pâ—ivately The godly Jews of Bâ—rea did search the Scriptures and both King and people are commanded to read the Law Deut. 17. 19. and 6. 7. 8. 9. What is written in the Law How readest thou Luke 10. 26. Matth. 12. 5. and 21. 16 42. Christ Peter and Paul in their preaching quote not the Chapter and verse only say Isaiah saith Isaiah is bold It is written in the Psalms because people should be so acquainted with the Scripture as to know where it is See Grotius on Heb. 4. 4. Some good Divines hold that the Scriptures barely read though preaching be not joined with it may be the instrument of Regeneration since the Doctrine of the Gospel is called The ministration of the Spirit Psal. 19. The Law of the Lord converteth the soul it is so when not preached The word is a means of conversion whether written preacht or lived 2 Cor. 3. 2 3. 1 Pet. 3. 1 2. Psal. 51. 13. But the Word of God is made effectual by the Spirit more often more ordinarily to beget a new life in the preaching that is the interpreting and applying of it then in the bâ—re reading 1 Tim. 4. 13. Matth. 28. 29. Christs custome was as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice when he had read to interpret
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
and fourth of Maccabees as Thomas Aquinas Sixtus Senenfis Bellarmine and so the Councel of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is Whether those seven whole Books with the Appendices be Sacred Divine Canonical We do not deny but many of these especially Wisdom and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonical and of infallible truth out of which firm arguments may be drawn that we deny Those Books which the Jews of old and the Reformed Churches now reckon for truly Canonical in the Old Testament are received all even by our Adversaries for Canonical without any exception 2. For the Canonical Books of the New Testament there is no controversie between us and so far we agree but in the Old Testament whole Books are reckoned by them for Canonical which we hold Apocryphal The reason why these Books at first were added to holy Writ was this the Jews in their later times before and at the coming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Ierusalem and the holy Land others were Hellenists that is the Jews of the dispersion mingled with the Grecians These had written sundry Books in Greek which they made use of together with other parts of the Old Testament which they had in Greek of the Translation of the LXX when they now understood not the Hebrew but the Hebrews receive only the two and twenty Books before-mentioned Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church the one Pure unquestioned and Divine which is the Hebrew Canon the other in Greek adulterate corrupted by the addition of certain Books written in those times when God raised up no more Prophets among his people Drus. praeterit l. 5. Annotat. ad Act. Apost c. 6. Jun. Animad in Bell. cont 1. lib. 1. c. 4. l. 2. c. 15. Sect. 21. Tertul in Apol c. 19. They are called Apocryphal i. secret and hidden not because the names of the writers are unknown by that reason Iudges and Ruth should be Apocryphal but because they were not wont to be read openly in the Church of God as the Canonical Books but secretly and in private by private persons or because their Authority was obscure and doubtful with the Ancient These Books our Church rejecteth as not written by Divine Inspiration for these reasons All the Canonical Books of the Old Testament were written by the Prophets but none of these Books were written by any of the Prophets for 1. The last of the Prophets of the Jews was Malachi Mal. 4. 4 5. between whom and Iohn Baptist came no Prophet Mark begins with the same words almost with which Malachi ended a good argument to prove that the New Testament is next to the Old But these Books were written by such who lived most of them after Malachi 2. All the Prophets wrote in Hebrew the language which the Jews understood but the Fathers affirm and Papists acknowledge that most of these Books were written in Greek Ergo being not written by the Prophets they are not Canonical 2. All the Books of the Old Testament were committed to the Jews and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jews for corrupting the sense of the Scripture did yet never reprove them for rejecting those Books which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them Ioh. 5. 39. Ezra after the Captivity is reported to have gathered all the Books of holy Scripture and safely to lay them up If the Jews should have rejected or not received any Books being Canonical they had grievously erred which the Papists themselves will not affirm Yea there should have been some Canonical Books which no Church received for besides the Church of the Jews at that time there was none in the world The Canonical Books of the Old Testament were divided into Moses the Prophets and Psalms with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3. There are two wayes to know a Book to be Canonical one by the testimony of some Prophet or Apostle the other by the certain Testimony of them which did live when the Book was published who did witnesse that the Book was written by some Prophet or Apostle But these Books are known to be Canonical neither of these wayes they were rejected by the Jews who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Books unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their Doctrine All the Canonical Books in general Iohn 5. 39. and 10. 35. Rom. 16. 26 Luke 16. 29 31. and Chap. 24. 25 27 44. The most of all in special Genesis Matth. 19 4 5 6. Exodus Mat. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Ioshua Heb. 11. 30 31. Iudges Heb. 11. 32. Ruth Mat. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Mat. 12. 42. Second of Kings Luk. 4. 27. First of Chronicles Mat. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Iob 1 Cor. 3. 19. Psalms Act. 4. 25. Proverbs Heb. 12. 5 6 7. Isaiah Matth. 1. 23. Ieremiah Heb. 10. 16 17. Ezekiel Mat. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. and 15. 15 16. Hosea Mat. 12. 7. Ioel Act. 2. 12. Amos Act. 15. 16. Ionah Mat. 12. 40 41. Micah Mat. 10. 35. Nahum Rom. 10. 15. Habakkuk Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21. 5. Malachi Luke 1. 16 17. These Books were not cited by Christ and his Apostles for confirmation of their Doctrine Object If they be not Canonical therefore because they are not cited then Nahum and Zephany are not Canonical Aratus Menander and Epimenides prophane Poets are Canonical because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Answ. They are not therefore not Canonical only because they are not cited but especially because they have not the characters of Divine Scripture 2. Nahum and Zephany are implicitely quoted when the Books of the Prophets are mentioned Acts 7. 41. and 15. 15 16. The Poets are not cited as Canonical but the Apostle applied himself to his hearers who did much esteem their authority Some have well concluded from Act. 10. 43. that the Apocrypha are not to be received as Canonical Scripture because they testifie not of Christ. 4. Those Books which contain manifest untruths contrary to the Word of God and the Books of holy
it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principal Deeds so amongst this great variety of Editions one or more ought to be as principal and authentical There is a Question betwixt the Church of Rome and the Reformed Churches about the Authentick Edition of Scripture they say That the Edition of the Bible in Hebrew and Greek is not authentical but rather the Vulgar Latine We hold that the Vulgar Latine is very corrupt and false that the Hebrew for the Old Testament and the Greek for the New iâ— the sincere and authentical writing of God therefore that all things are to be determined by them and that the other versions are so farre to be approved of as they agree with these 〈◊〉 The â—rideâ—tinâ— Councel thus decreeth That in all Sermons Readings Disputations Controversies the Vulgar Latine Translation should be taken for authenâ—â—â—â— before the Hebrew or Greek and that no man should presume upon any ocâ—â—â—on to reject â—â— or to appeal from it When the Councel of Trent saith the Vulâ—â—â— Latine iâ— authentical it compares it with other Latine Translations not with â—he Hebrew Muâ—s de Heb. Edit Author ac ver Vide illum ibid Andradius the chiefest of the Divines at the Councel of Trent thinketh that â—he Councel of Trent did not mean either to condemn the Hebrew truth as he calâ—â—th it or to acquit the Latine Translation from all error when they called it Authenâ—â—cal but only that the Latine hath no such error by which any pestilent opinion in â—aith and manners may be gathered This saith Rainolds against Hart c. 6. p. 202. and Chamier Tom. 1. l. 12. c. 2. The Rhemists in their Preface to the New Testament translated by them prolixly extoll this Latine Edition and contend that it is not onely farre better than all the Latine versions but then the Greek it self which is the Proâ—otype Before we come to defend our own or disprove that opinion of the Papists it is necessary first rightly and fully to state the Question and to premise some things concerning the several Versions and Translations of the Scripture We deny not that part of Daniel and Ezra which was written in the Chaldee Dialect to be Authentical because we know the Lord was pleased that in that language as well as the Hebrew some of his Divine Truth should be originally written 1. For the more credit of the Stories the Lord bringeth forth forraign Nations and their Chronicles for witnesses least any of them should doubt of the truth thereof 2. The Lord would have some part of those Stories come to the knowledge of the Heathen and it was requisite that the Chaldeans should know the sins and impieties of that Nations and the judgements that should befall them to testifie unto all the truth of God therefore in general the alteration of the terrene States and Kingdoms is shadowed forth and published in the Chaldee Tongue that the Gentiles might take knowledge thereof but the particular Histories of the coming of the Messiâ—s of his Office and Kingdom and of the calamities and afflictions which should befall the people of God are set forth in the Hebrew Tongue as more especially concerning them Likewise it pleased God for the better credit of the Story that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken and therefore the Epistles and Rescripts of the Kings are delivered in the Chaldee speech as taken onâ— of their publick Acts and Records and that the History in Daniel set forth in the Chaâ—dee speech gaining him respect with the Chaldeans might stirre up the Jews to receive Daniel as a Prophet of God whom the Heathens admired If there be any footsteps of the Chaldee and Arabick in Iob as some learned say we do not exclude them from authentick Authority for we say the whole Old Testament for the most part in Hebrew and few parcels in Chaldee are the authentick Edition of the Old Testament The Greek Copies of the New Testament are also from God immediately the very dialect wherein those Prototypes were which the Pens of the Evangelists and Apostles did write For the Gospel of Matthew and the Epistle to the Hebrews being written in Hebrew and Mark in Latine we have refuted that opinion already the Greek Edition of those three Books as well as of all the other of the New Testament is authentical The Versions of the Scripture are either the Chaldee and Greek of the Old Testament the Syriack and Arabick of the new the Latine Italian French and English of both Testaments All the Versions of the sacred Scripture have so farre Divine Authority as they agree with the original Tongue and to say that any Translation is pure and uncorrupt and that the very fountains are muddy is both a foolish and impious blasphemy The tongue and dialect is but an accident and as it were an argument of the Divine truth which remains one and the same in all Idioms therefore the faith of the unlearned depends on God not on men although the Translations by benefit of which they are brought to believe be perfected by the labour of men Gods providence and care of the Church is such that he would never let it be long destitute of a fit Translation which being publisht by learned men and approved of by the Church however it failed in some things yet following the truth constantly in the more principal and necessary things might be sufficient to all for wholsome instruction The Versions differ often much among themselves Arias Montanus differs much from Pagnin a learned Translator and Vatablus from both from all these Luther and from him again the Vulgar Ofiander the LXX varie The Chaldee Edition of the Old Testament is not a Translation done word for word but a Paraphrase and so called the Chaldee Paraphrase by the Jews Targum though some conceive that there is some kinde of distinction to speak accurately between the Chaldee Paraphrase and Targum Targum being a general word signifying an Interpretation or Paraphrase though it usually now by an excellency denoteth the Chaldee Paraphrase There were three Authours of it as it is reported according to the three-fold difference of the Hebrew Books Râ—bbi Achilam or Aquila who is vulgarly called Oâ—â—glos upon the five Books of Moses Rabbi Ionathan the sonne of Uziel upon the former and later Prophets Rabbi Ioseph coecus or as some will a certain Anonymus upon some of the Hagiographa Those Paraphrases of Onkelos and Ionathan are the ancienter and certioris fidei that upon the Hagiographa is farre later and lesse certain it being doubtfull both who was the author and in what age it was made The common opinion concerning Onkelos and Ionathan is that Ionathan wrote a little before Christ the other a
or if in the Articles of Religion any doubt or difficulty arise which cannot be decided out of Translations we must necessarily then have recourse to the Hebrew of the old and the Greek of the new Testament as Augustine witnesseth and Ierome in lib. Contra Helvidium Bellarmine grants that sometimes we must have recourse to the Hebrew and Greek fountains 1. When in the Latine Edition there be any errors of the Scribe 2. When there are divers readings 3. When there is any thing doubtful in the words or sentence 4. To understand the force and Energy of the word because all things are more emphatical in the Original 4. If the authority of the authentical Copies in Hebrew Chaldee and Greek fall then there is no pure Scripture in the Church of God there is no High Court of Appeal where controversies rising upon the diversity of translations or otherwise may be ended The exhortation of having recourse unto the Law and to the Prophets and of our Saviour Christ asking how it is written and how readest thou is now either of none effect or not sufficient The Papists differ among themselves in this controversie about the corruption of the originals Some of them say That the Hebrew of the Old and the Greek of the New Testament is not generally corrupted and yet is not so very pure a fountain that whatsoever differs from it is necessarily to be corrected by it Others say That the Jews in hatred of the Christian faith depraved and much corrupted the Hebrew Text of the Old Testament Which opinion as absurd is rejected by Bellarmine and is easily refuted I shall first lay down some reasons against the grosser opinion and also that of of Bellarmines before I come to Answer the particular Objections of the Papists 1. Ierome and Origen thus argue if the Jews corrupted the Hebrew Text of the Old Testament then they did this before the coming of Christ or after it Not before his coming for there was no cause why the Jews should do it and our Saviour Christ would never have suffered so gross a crime to have passed without due reproof when he was not silent for lesser faults On the contrary our Saviour sendeth us to the Scripture to learn the Doctrine of salvation Luke 16. 29. and proveth his Doctrine out of Moses and the Prophets Not after Christs coming then the Testimonies cited by Christ and his Apostles would have been expunged by them and the special prophesies concerning Christ but they are all extant The Jews have and yet still do keep the holy Text of Scripture most religiously and carefully which may appear since as Iohannes Isaac contra Lindan l. 2. a learned Jew writeth that there are above 200 arguments against the Jews opinion more evident and express in the Hebrew Text of the Old Testment then there be in the Latine translation From the days of our Saviour Christ until this time the Jews keep the Scripture with so great reverence saith the same Isaac ut jejunium indicunt si illa in terram ceciderit they publish a fast if it fall upon the ground This Testimony of Isaac Levita is the more to be esteemed because he was Lindans own Master and professor of the Hebrew Tongue in the University of Coolen and hath written three Books in the defence of the Hebrew truth against the cavils of his Scholar Arias Montanus for his rare skill of Tongues and Arts was put in trust by King Philip to set forth the Bible in Hebrew Greek and Latine wherein he hath reproved that Treatise of Lindan and disclosed his folly Muis who hath written a Commentary on the Psalms a great Hebrician and learned Papist hath written against Morinus about this subject The most learned Papists Senensis Bannes Lorinus Pagnine Marinus Brixianus Valla Andradius Bellarmine and Genebrard hold That the Jews did not maliciously corrupt the Hebrew Text. Iosephus l. 1. contra Appian who lived after our Saviour saith That the Jews did keep the holy Scripture with so great fidelity that they would rather dye then change or alter any thing in it Euseb. Eccles. Hist l. 3. cap. 10. teacheth the same thing The Stupendious diligence of the Massorites in numbering of the words and letters with the variations of pointing and writing least any place or suspition should be given of falsifying it seems to be a good plea also against the Jews wilful depraving of Scripture Paulo post Hieronymmm confecta est Masora quam utilissimum thesaurum Arias appellat Chamierus Masora opus immensum Herculeo labore elaboratum quo omnia Scripturae vocabula syllabae litterae apices numerantur illud Rabbini usitata appellatione Legis vocant sepimentum Dilher Elect. l. 1. c. 22. Vide Muis de Heb. edit Author ac verit If Origen or Ierome the two chiefest Hebricians among the Fathers had had the least suspicion of this they would never have bestowed so much time in the learning of this tongue nor have taken such indefatigable pains in translating the Bibles out of Hebrew Yet Morinus would seem to give answer to this viz. That we might convince the Jews out of their own Books Ierome doth in a thousand places call it the Hebrew truth fontem limpidissimum and prefers it before the Translation of the Septuagint and all other versions whatsoever He calls the Hebrew in the Old and Greek in the New Testament Fontes veritatis Farther if the Jews would have corrupted the Scripture they could not for the Books were dispersed throughout the whole world how could the Jews then being so far dispersed themselves confer together and corrupt them all with one consent The Books were not onely in the hands of the Jews but of Christians also and in their custody and they would never have suffered the Books of the Old Testament which are the foundation of faith and life to be corrupted Adde if the Jews would have corrupted the Scripture they would have corrupted those places which make most against them concerning Christs person and office as that prophesie of Dan. 9. of the Messiahs coming before the destruction of Ierusalem that Hag. 2. 9. which setteth out the glory of the second Temple to be greater then the glory of the first in regard of the presence of the Lord in it that Gen. 49. 10. Who is such a stranger in the Jewish controversies as to be ignorant how stoutly and pertinaciously many of the Jews deny that by Shiloh there is understood the Messias but the three fold paraphrase there hath expresly added the word Messias and stops the mouthes of the Jews who must not deny their authority so that they fear nothing more then to contest with those Christians who read and understand the Chaldee Paraphrases and interpretations of the Rabbines See Mr. Mede on that Text. Psalm 2. 12. where the vulgar Latine hath apprehendite disciplinam quae lectio nihil magnificum de
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat in Biblia a great learned man of their own affirmeth That it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
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
his Rationale Theologicum l 1. c. 3. 4 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled Laâ—foy fondee sur les Sainctes Escritures 1 Partie He shews there That Christ and his Apostles and the Ancient Fathers in disputing against their Adversaries used consequences drawn from the scripture Mat. 12. 32. Acts 17. 2. 3. and 18 23. Acts 17. 3. opening and alledging St Luke there useth two words very proper for this subject the first signifies to open the other to put one thing neer another to shew that the Apostle proved his conclusions by the scriptures in clearing first the prophecies and in shewing the true sense and after in comparing them with the events the figures with the things and the shadows with the body where the light of the truths of the Gospel of it self shined forth Mat. 22. 29 31 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture therefore they ought to have learned it Now the sentence which he alledgeth saith nothing formally and expresly of the Resurrection of the dead but infers it from what he had laid down Hic Dominum uti principiis rationis naturae adeo manifestum est ut ne Veronius quidem Magister Artis negandi negare illud possit Vedel Rat. Theol. l. â— c. 6. vide plura ibid. c. 5. The Ancient Fathers prove by consequences drawn from scripture that God the Father is without beginning against the Sabellians and that the Son is consubstantial with the Father against the Arrians that Christ hath two Natures against the Eutychians The Papists will not be able to prove their Purgatory and many other of their corrupt opinions by the express words of Scripture We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture First In every Age of the Church the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation his wayes he made known to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace Secondly The substance of all things necessary to salvation ever since the fall of Adam hath been and is one and the same as the true Religion hath been one and unchangeable 1. The knowledge of God and Christ is the summe of all things necessary to salvation Ioh. 17. 3. Col. 2. 2. but this knowledge was ever necessary Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and aenigmatically we more clearly distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as we Ioh. 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himself to be one and unchangeable as in nature so in will Heb. 13. 8. Rom. 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jews so he would justifie both the Circumcision and Uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Sonne Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the Old Testament did before instruct Matth. 5. 17. Iohn 5. 39. Acts 10. 43. Luke 24. 25 26 27 44 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are stiled the children of faithfull Abraham being justified by Faith as Abraham was Whence we may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happiness Thirdly The Word of God being uttered in old time sundry wayes was at length made known by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his will and pleasure Fourthly So long as there was any truth in any Age necessary to be more fully and clearly known then was already revealed in the Books of Moses it pleased God to stirre up holy men whom he divinely inspired and sufficiently furnished to make the Truth known unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the Old Testament more clearly then it was before manifested in the Books of Moses the Time and Age of the Church requiring the same The Church of the Jews in the several Ages thereof was sufficiently taught and instructed in all things necessary to Salvation by the writings of Moses and the Prophets which appears 1. In that our Saviour being asked of one What he should do that he might inherit eternal life answered What is written in the Law and Prophets How readest thou Luke 10. 25 26. and out of the Scripture he declared himself to be the Saviour of the world fore-told and promised Matth. 21. 44. and 26. 31. Luk 4. 21. and 24 25 26 27 44. Ioh. 3. 14. 2. The answer of Abraham to the rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithful Jews in all things necessary to Salvation Luk. 16. 29 30. by them they might learn how to obtain Life and escape Death when he saith Let them hear them he meaneth them only as that place is meant Mat. 17. 5. The Jews themselves acknowledged the sufficiency of those writings to lead them unto life and happiness Ioh. 5. 39. Fifthly The Prophets did expound the Law of God and speak more plainly precisely and distinctly touching the coming of the Messias then Moses did but the last full and clear Will of God touching the Salvation of man was not manifeâ—â—ed by them that was together and at once to be published and taught by the Messias who also at his coming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to be the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrine which he delivered 2. This was well known not only among the Jews but also among the Samaritans insomuch that the woman of Samaria could say I know when the Messias is come he will tell us all things Joh. 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that
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
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
Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being faithful stewards and revealing the whole counsel of God unto the people 4. It hath been the practice of Hereticks as Augustine affirmeth at all times to cover their dreams and phantasies with this sentence of our Saviour Christ. Lastly If it be asked What were those grave and great mysteries which the Apostles could not for their rudeness bear they are forsooth oyl and spittle in Baptism Candles light at noon dayes which was not in the darker time of the Law baptizing of Bels and such like gue-gaws as the grossest and carnallest men are fittest to receive Object 2 Thess 2. 15. Therefore Brethron stand fast and hold the Traditions which ye have been taught whether by word or our Epistle From these words say our Adversaries it appears that all things were not written Et nullum Papistae in Scripturis locum probabiliorem inveniunt saith Whitaker The Hereticks say the Rhemists on this place purposely guilefully and of ill conscience refrain in their Translations from the Ecclesiastical and most usual word Tradition evermore when it is taken in good part though it expresse most exactly the signification of the Greek word but when it soundeth in their fond phantasie against the Traditions of the Church as indeed in true sense it never doth there they use it most gladly Here therefore and in the like places that the Reader may not so easily like of Traditions unwritten commended by the Apostle they translate Instructions Constitutions Ordinances and what they can invent else to hide the Truth from the simple or unwary Reader whose Translations have none other end but to beguile such by Art and Conveyance Thus farre the Rhemists Paul taught the Thessalonians some things by word of mouth which he taught them not in his two Epistles which he wrote unto them therefore he taught some Doctrins which he wrote not as if that Paul wrote no more Epistles then these two whereby that which he taught not them in writing unto them he taught them by writing unto others Secondly How followeth this Argument Paul wrote not all the Doctrines of God unto the Thessalonians therefore they are not all written in the Prophetical and Evangelical writings whereas it is plainly testified that the Old Testament containeth a perfect Rule of the Doctrine of salvation the New being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly It appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise again from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seem strange that this was the summe of all which the Apostle taught at Thessalonica where he he tarried so small a while when amongst the Corinthians where he remained longest of any place and consequently taught most he sheweth that he taught nothing but Christ and him crucified Fourthly The Apostle himself in this very place calling vers 14. whatsoever he taught by word or wrote by the name of the Gospel doth declare evidently that he taught nothing but that which is contained in Scripture seeing the Apostle defineth the Gospel which he preached to be that which is contained in the Scriptures Fifthly That the Thessalonians had some part of Christian Doctrine delivered by word of mouth that is by the Apostles preaching at such time as he did write unto them and some part by his Epistles the Text enforceth us to grant But that the Church at this day or ever since the Testament was written had any Tradition by word of mouth necessary to salvation which was not contained in the Old and New Testament we will never grant The Papists do commonly abuse the name of Tradition which signifieth properly a delivery or a thing delivered for such a matter as is delivered onely by word of mouth and so received from hand to hand that is never put in writing but hath his credit without the holy Scripture of God as the Jews had their Cabala and the Scribes and the Pharisees their Traditions besides the Law of God For the justifying of our Translation it is true that we alter according to the circumstances of the place especially considering that the word Tradition which of it self is indifferent as well to that which is written as to that which is not written hath been of us and them appropriated to note forth onely unwritten Constitutions therefore we must needs avoid in such places as this the word Traditions though our last Translation useth it where the simple might be deceived to think that the Holy Ghoâ—t did ever commend any such to the Church which he would not have committed to writing in the holy Scriptures and in stead of the word so commonly taken although it do not necessarily signifie any such matter we doe use such words as doe truely expresse the Apostles meaning and the Greek word doth also signifie therefore we use these words Ordinances or Instructions Institutions or the Doctrine delivered all which being of one or near sense the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and the same doth Tradition signifie if it be rightly understood Object 1 Timothy 6. 20. O Timothy Keep that which is committed to thy trust By the name of pledge saith Bellarmine not the Scripture but the treasure of unwritten Doctrine is understood Depositum say the Rhemists is the whole Doctrine of Christianity being taught by the Apostles and delivered their Successors Answ. Though other learned men interpret this pledge or gage to be the gift of the Holy Ghost yet we willingly acknowledge that it is to be understood of the Doctrine of Christianity as that which hath best ground both by circumstance of this and conference of other places Whence we inferre That the Doctrine of truth is not the Churches Decrees but the Lords given to the Church to keep only wherewith the Title of a pledge cannot stand unlesse one may lay to pledge a thing in his own hands since in Popery the Church her self maketh the Doctrine which her self taketh to pledge Herein they handle it like a pledge that they lock it up fast where the people of God for whose use it is given to be kept cannot come unto it What had become of the Law of God if others had not been more faithful keepers of it then the Priests to whom the principal Copy thereof written with the finger of God himself was committed There are some points of faith not contained in the Scripture neither in the Old nor New
Testament therefore it is not perfect In the Old Testament no doubt but the females had some remedy whereby they might be purged from original sin as well as the males circumcision was instituted only for the males the Scripture mentions not what was instituted for the females In the New Testament the perpetual virginity of Mary the mother of Christ. Two things are considered in circumcision 1. Signum 2. Res signata or the end and use of the sign Answ. The thing signified or efficacy of the outward sign of circumcision was common both to Males and Females the very institution of circumcision teacheth that for it was a sign of the Covenant the Covenant belonged to all which were of the seed of Abraham if they renounced it not Although there were no decision of the other point out of the Scripture yet would it not thence follow which the Jesuites pretend that some necessary point of Christianity wanted the ground of holy Scripture it being sufficient for us to know that she was a Virgin when our Savioâ—r Christ was born of her as the Prophets did foretel Yet as Chamier said well we believe that she continued a Virgin all her life time for in those things said he which are not properly de side we hold the authority of the Church is great if it contradict not Scripture or produce no other absurdity Vide Riveti Apologâ—am pro Virgine Maria l. 1. c. 15. Helvidius would gather from those words Matth. 1. 25. until and first-born that Mary after had Children by her Husband The word till doth not import so much See Gen. 8. 7. and 28. 15 1 Sam. 15. 35 Sam. 6. 23. Matth. 28. 20. He is called the first-born in Scripture which first opens the womb whether others follow or no. 7. The Scripture is plain and Perspicuous The Perspicuity of the Scripture is a clear and evident manifestation of the truth delivered in it It is Perspicuous both in respect of it self and us 1. In respect of it self as appears 1. In the things delivered which although they seem obscure for their majesty and dignity yet they carry the light of truth before them therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deni 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3 4 6. the Scripture is a most bright light The nature of a light is first to discover it self then all things else There are two things in Gods revealed will verbum rei the word and res verbi the mystery The Scriptures are hard if we look to the mystery but not if we look to the word as for example the Scripture teacheth that there is one God in three persons the words are plain and easie every man understands them but the mystery contained in those words pasâ—eth the reach of man we may well discern these things to be so though we cannot fully conceive how these should be so 2. In the manner of delivering or kinde of stile which is fitted to the things and persons shewing the greatest simplicity both in words either proper or figurative and in the clear sense and most perspicuous propriety of signification viz. That one which is called Literal and Grammatical 2. In respect of us because the Scripture is to us the principal means and instrument of faith every Principle ought to be by it self and in its own nature known and most intelligible and there being three degrees of faith knowledge assent and full assurance these cannot consist without the perspicuity of the Scripture the divine promises also of writing the Law in our heart and concerning the spreading abroad and clear light of the Gospel should be to no purpose if the Scriptures should not be plain in things necessary to Salvation All difficulty in understanding the Scripture ariseth not from the obscurity of it but from the weakness of our understanding corrupted by natural ignorance or blinded by divine punishment and curse therefore it no more follows from thence that the Scripture cannot be an infallible and onely rule of faith and life because some obscure things are found in it not understood of all then that the Books of Euclide are not perfect elements of Geometry because there are some abstruse Theoremes in them which every vulgar Geometrician cannot demonstrate or that Aristotles Organon is not a perfect Systeme of Logick because a fresh Sophister understands not all its subtilties More distinctly we say that the Scriptures are plain and obscure in a threefold respect 1. They are plain and easie to be understood by all men in Fundamentals and the special points necessary to salvation as the Decalogue the Apostles Creed the Lords Prayer and the like unless by those whose mindes the God of this world hath blinded if they be obscure in some less principal and circumstantial matters there is need of interpretation that the meaning may be more clearly unfolded 2. A difference of persons is to be considered either more generally or more specially 1. More generally as they are elect and regenerate or reprobate and unregenerate to those the Scripture is plain and perspicuous to whom alone it is destinated and whose mindes the Holy Ghost will inlighten by the Scripture Iohn 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19 7. Matth. 11. 5. and 25. 25. Psal. 9. 10 12 13 14. Yet the flesh and unregenerate part in them puts in impediments but that ignorance is removed at last Luke 8. 10. The reprobates continue involved in perpetual darkness and blinded with ignorance hypocrisie covetousness pride and contempt of divine learning even seeing they see not Psal. 36. 3. Isa. 29. 9. Ier. 5. 21. Isa. 6. 9. 2 Cor. 3. 14. there is a vail over their hearts 2 Cor. 4. 3 4. which is the cause why in so many ages under the Papacy the Scriptures were not understood because they preferred a lye before the love of the truth 2 Thess. 10 whose ignorance is a deserved punishment of that contempt which they shewed to the Scriptures and their authority 2. More specially the persons are distinguished according to the diversity 1. Of Conditions of life and vocations for so many places of Scripture are hard to this sort of men which are more easie to another neither is it required that all things be understood of all men the knowledge of more places is necessary in a Minister then a Trades-man and Husbandman yet it is an infallible rule to every one in his vocation 2. Of capacities and wits for every one hath his measure of Gifts so among Ministers some understand the Word more obscurely some more plainly yet it is to all a perfect Rule according to the measure of Gifts 3. Of Times all things are not equally obscure or perspicuous to all Ages many things are better understood now then in times past as the Prophecies and Predictions of Christ and the times of the Gospel so in
the Mysteries of the Revelation the exposition rather of modern Interpreters then Fathers is to be received because in our times not theirs there is an accomplishment of those Prophecies and many things were more clearly known by them in those days the Ceremonies and Types of Moses his Law were better perceived by the Jews then us God the Author of the Scripture could speak perspicuously for he is wisdom it self and he would speak so because he caused the Scripture to be written to instruct us to our eternal salvation Rom. 15. 4. and he commands us to seek in the Scripture eternal life We do not account the prophecy of Isaiah touching Christ which the Eunuch read to be a dark and obscure prediction but we know it was clear and plain enough though the Eunuch a raw Proselyte understood not the meaning of it The Fathers proved their opinions out of the Scriptures therefore the Scriptures are more clear then the writings and Commentaries of the Fathers To every one which readeth with humility and invocation of God the Book of the Apocalipse the obscurest and hardest Book to understand of all other blessedness is promised when it cannot befal to any that understandeth nothing it is manifest that the promise of blessedness includeth a warrant of understanding of it so much as is necessary to salvation We affirm that many places in the Scripture are very obscure and that either from the obscurity of the things as in the Prophecies of future things the event must interpret them as Daniels Prophecies of the four Monarchies were in times past very dark but easier since when all things were fulfilled so the coming of Antichrist in the New Testament drew the Fathers into divers opinions so even yet there are many things obscure in the Revelation which are not accomplished So those things which are spoken of the Messiah in the Old Testament are either not understood or not fully without the New Testament Sometimes the ambiguity of words breeds a difficulty as I and the Father are one the Arians understood it of a union of will as when Christ prayed Iohn 17. that the Disciples might be one Hitherto may be referred those places which are to be understood allegorically as the Canticles the first Chapter of Ezekiel 3. Some places are obscure from the ignorance of ancient Rites and Customs as that place 1 Cor. 15. 29. of Baptizing for the dead is diversly explained by Interpreters both old and new There are six Interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Viginti praeter hujus loci expositiones deprehendo saith one in a Theological disputation De baptismo veterum Ambrose saith Paul had a respect to that custom of some who baptized the living for the dead Piscator and Bucane say The custom of the ancient Church is noted here who baptized Christians at the Graves that so it might be a symbole of their belief and confession of the Resurrection of the Dead Tarnovius proves that that rite was not in use in the Apostles time Calvin interprets it of those who were baptized when they were ready to die but Beza thinks by Baptizing is understood the Rite of Washing the bodies before the Burial that ablution used upon the dead as if the Apostle should thence confirm the Resurrection of the dead q. d. that that is a cold vain and foolish Ceremony if the dead should not rise again And truly it is certain that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being considered in themselves may as well be rendred Super mortuos as pro mortuis Andreas Hyâ—â—rius sheweth in a particular Tract what various opinions there are about this place Voetius hath written a Tract Dâ— insolubilibus Scripturae Estius and Dr Hall on the hard places of Scripture Divers reasons may be rendred why God would have many things in the Scripture obscure and difficult 1. To make us diligent both in Prayer to him to open to us the meaning of the Scriptures and likewise in Reading Meditating searching and comparing the Scriptures 2. To remove disdain from us we quickly slight those things that are easie 3. That we might more prize heavenly Truths gotten with much labor 4. To tame our arrogance and reprove our ignorance Ioh. 16. 12. 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine therefore many a simple godly man understands more here then the great Rabbies 6. That order might be kept in the Church some to be Hearers some Teachers and Expounders by whose diligent search and travel the harder places may be opened to the people Here the Lamb may wade and the Elephant may swimme saith Gregory The Scriptures have both Milk for Babes and strong Meat for Men saith Augustine It is a note of a learned Interpreter That the benefit of knowing the Prophecies concerning the Church Christ before he was slain had it not so as he had after his death it was the purchase of the blood of Christ to have those things opened We do not therefore hold that the Scripture is every where so plain and evident that it needs no interpretation as our Adversaries do slander us and here they fight with their own shadow We confesse that the Lord in the Scriptures hath tempered hard and easie things together But this we affirm against the Papists First That all points of Faith necessary to Salvation and weighty matters pertaining to Religion are plainly set forth in the Scriptures Secondly That the Scriptures may with great profit and to good edification be read of the simple and unlearned notwithstanding the hardnesse of some places which in time also using the means they may come to the understanding of Therefore I might save that labour in answering the Arguments of our Adversaries since they are of no force against us nor indeed touch our cause proving onely that some places in the Scripture are difficult which we deny not But I shall first take off their Answers whereby they would evade the strength of our Reasons for the perspicuity of the Scripture and then refute their own Objections First When we urge divers places to prove the Scripture to be a Light the use of which is to dispell darknesse which it would not if it self were obscure Bellarmine answereth That those places are not to be understood of all the Scripture but only of the Commandments and that these also are called a Light not because they are easily understood although that be true but because being understood and known they direct a man in working 2. If it be understood of all the Scriptures they are called Light not because they are easily understood but because they illustrate the minde when they are understood But the Apostle Peter speaks not only of the Precepts of the Decalogue but of all the Scripture of the Old Testament which if it be Light much more shall the
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
at Geneva in Calvins time he denied that Christ was Gods Son till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat The Ministers of Transylvania in a most pestilent book of theirs often contumeliously call him Deum Tri-personatum whom we holily worship Hoornbeeck Anti-socin l. 2. c. 5. sect 1. p. 415. Those of Polonia in their Catechism say That there is but one Divine Person and urge Iohn 17. 3. 1 Cor. 8. 6. Ephes. 4. 1. Zanchy long since hath vindicated the truth and refuted them Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianism chap. 3. and ch 1. p. 6. Some glory in this as a great argument against the three Persons in the Trinity If there be Persons in the Trinity they are either something or nothing Nothing they cannot be Non entis nullae sunt affectiones if something they are either finite or infinite finite they cannot be nor infinite then there should be three Infinites It is 1. plain in Scripture there is but one God 1 Cor. 8. 4. 2. The Scripture speaks of Father Sonne and holy Ghost or Spirit these are said to be three 1 Iohn 5. 7. 3. The God-head is attributed to all and the essential Properties belong to all 4. Something is attributed to one in the Scripture that cannot be said of all The Sonne was made flesh and the Sonne is begotten this cannot be said of the other the Sonne and the Spirit are sent but this cannot be said of the Father It is not strange among the creatures that a Father should be distinguished from himself as a man the Persons are something and infinite each of them infinite as each of them is God yet not three Infinites nor Gods so Athanasius in his Creed A Person is Essentia divina cum proprietate sua hypostatica the divine Nature distinguished by an incommunicable property though we cannot expresse the manner of this great mystery yet we should believe it The ground of Arminianism and Socinianism is because they would examine all the great truths of God by their Reason That saying of Bernard here hath place Scrutari haec temeritas est credere pietas est nosse vero vita aeterna est That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. See Rom. 1. 7. 1 Cor. 8. 6. Ephes. 1. 3. That Christ is God is proved 1. By clear Texts of Scripture affirming this truth in so many words The Prophet fore-telling of him saith this is his name by which you shall call him Iehovah or The Lord our Righteousnesse Jer. 23. 16. and The mighty God Isa. 9. 6. Paul saith Rom. 9. 5. Who is God over all blessed for ever and St. Iohn saith 1 Iohn 5. 20. This is very God and St. Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession Ioh. 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extream impiety had he not been God Vide Bellarm de Christo l. 1. c. 4 5 6 7 8 9. 2. By evident Reasons drawn from the Scripture He hath the Name Titles Works essential Attributes and worship of God ascribed unto him in Scripture 1. Divine Names and Titles are given to Christ He is the only blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. and 19. 16. He is called The Image of the invisible God Col. 1. 15. The brightnesse of his glory Heb. 1. 3. The word and wisdom of the Father Prov. 8. 12. and 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo Joh. 1. 1. Act. 20. 28. 1 Tim. 3. 16. The great God Titus 2. 13. The true God 1 John 5. 20. God over all or Blessed above all Rom. 9. 5. The most high Luk. 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Iehovah the proper name of God alone Iohn 20. 28. My Lord Jude 4. The only Lord Acts 10. 36. The Lord of all 1 Cor. 15. 48. The Lord from Heaven 1 Cor. 2. 8. The Lord of glory 1 Cor. 2. 8. The Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meer man whatsoever God therefore who will not have his glory given to another would never have given these Titles to another if he were not God 2. The works of God even the principal and most eminent of all which are proper to the Lord only are ascribed to Christ. 1. The work of Creation even of creating all things Iohn 1. 3. and Col. 1. 16. He for whom and by whom all things were created is very God For Christ and by him all things were created therefore he is very God Heb. 1. 10 11 12. The foundation of the earth and the creation of the Heavens and the change which is to happen to both at the last day are attributed to the Sonne of God 2. The work of Preservation and Government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerful word is God So doth Christ therefore he is God 3. The working of Divine miracles raising up the dead by his own power is given to him Ioh. 6. 54. and Ioh. 5. 21. He that can quicken and raise the dead is God So doth Christ therefore he is God 4. Redeeming of mankinde Luke 1. 68. Matth. 20. 28. Ephes. 1. 7. Revel 1. 5. 5. Sending of the holy Ghost Iohn 21. 22. and 14. 16. and of Angels is ascribed to him Mat. 13. 41. Revel 1. 1. He forgives sins Mark 9. 2 5. He gives eternal life 3. The principal and incommunicable Attributes of God are given to him 1. Omniscience Iohn 2. 24 25. He knew all men and he knew what was in them Ioh. 21. 17. Lord thou knowest all things 2. Omnipotency Revel 1. 8. and 4. 8. and 11. 17. Phil. 3. 21. 3. Eternity Ioh. 17. 5. Revel 1. 18. Iohn 1. 1. Isa. 9. 6. He is called The everlasting Father 4. Omnipresence Matth. 18. 20. 5. Unchangeablenesse Heb. 1. 11 12 13. and 13. 8. He that is Omniscient Omnipotent Eternal Omnipresent Unchangeable equal to the Father in Majesty and Glory Phil. 2. 16. is God So is Christ therefore he is God Lastly Worship due to God is ascribed to him Heb. 1. 6. Let all
eminenter these faculties which he hath not actually habitually and subjectively in himself as faculties yet he contains them eminently as being able to produce all but no creature can produce any thing but by some vertue put into it Dr Stoughtons Burning Light If the Stars be not fiery why are waters saith Vossius placed above the Heaven as Moses and in other Scriptures but to temper their burning heat least the Heavens should be destroyed by their burning Vossius de orig progress Idol l. 2. c. 39. Vide c. 38. Secondly The Moon is also called a great Light not for the bignesse of the body of it but because it is the lowest of all the Planets and nearest unto the earth and therefore appears biggest of all next unto the Sunne and gives to the earth a greater light then any of the Stars which are far greater in substance and brighter in light Some say it is the cause of the ebbing and flowing of the Sea for it agreeth exactly with the Revolution of the Moon it causeth it 1. By its motion as it brings its beams 2. By its beam as that brings the influence 3. By infusion as that stirs the waters It is called in Latine Luna à lucend◠saith Tully or because Solâ lucet nocte saith Varro In Hebrew Iareach and Ierech which words signifie a moneth because it is renewed every moneth A Star is the thicker part of Heaven round and full of light In the day the glistering light of the Sun say some obscures all the Stars but in the night how many hundred thousand of them do we see besides those that are hidden from us in the other part of the Sphere which is not seen by us The number of Stars set upon the Globe are 1025. and divers of them have proper names All the Stars of the Heaven are not numbred nor cannot since divers of them are so small but these 1025. are the principallest amongst them and all that have ever been accounted of Philosophers distinguish them into fixed Stars and Planets The Planets are apparently seven Saturn Iupiter Mars then the Sun in the midst as it were the King of all after Venus Mercury and the Moon Neither Moses Iob nor the Psalms the most frequent in Astronomical observations mention any of the Planets but the Sun and Moon Of these Stars some are greater then other and are distinguished into six sorts of quantities Their proportions are thus delivered viz. a Star of the first bignesse or magnitude is a hundred and seven times bigger then the earth A Star of the second magnitude ninety times bigger then the earth A Star of the third bignesse seventy two times bigger then the earth A Starre of the fourth bignesse is four and fifty times bigger then the globe of the earth A Star of the fifth magnitude is six and thirty times bigger then the earth A Starre of the sixth bignesse is eighteen times bigger then the globe of the earth We are to bewail our own great solly and blindnesse that we have not more admired honoured feared loved that great worker to whom these Creatures do point us We do not often enough tell our selves this Moon this Sunne these Stars could not nor did not make themselves They could not possibly be without any beginning at all for they are but parts of the whole world and no part of any whole can be eternal because there must be something before that did unite those parts together wherefore they were made by some superiour essence and more excellent then themselves and that is God How great how wise how good how infinitely excellent is he whose hand framed and ordered these things The Sunne ariseth to us constantly the Moon also keeps her course with like constancy Doth not that mighty Army of Stars which in a clear night shew themselves even speak to us as it were to consider of his incomprehensible excellency which made and rules them See Iob 38. 31 32 33. Let us accustome our selves hereafter to these Meditations if God had not beautified Heaven with these excellent bodies light and heat could not have been equally and in due quantity conveyed into all the quarters of the world We must observe this work so as to praise God for it to inform our selves of his nature and strive to work more love fear obedience and confidence in our selves towards him The Apostle saith That in the times before the Gospel the Gentiles might have found God as it were by groping Act. 17. 27. Now we that have the Scripture to direct us as in the day-light shall not we find God out by these illustrious works of his CHAP. VI. Of the Fishes Fowls Beasts THe fifth Dayes work was the Creation of all living Creatures which live and move in the two moist Elements the Water and the Air viz. Fishes and moving Creatures which live and move in the waters and all kind of Fowls which flie in the open Region of the Air divers in nature shape qualities and manner of living The Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated The moving Creature is derived is used as here so in other Scriptures frequently first to signifie creeping or moving forward without feet as Gen. 7. 21. Levit. 11. 19. And secondly also to bring forth abundantly as here and also Exod. 1. 7. Fishes breed and bring forth young in great abundance more then any other creatures do by the multitude of spawn they would encrease beyond all measure and number if by one means or other the spawn were not devoured and consumed Who can render a reason of their ability to swimme so in the waters to support themselves in the midst of the waters and convey themselves up and down in it Fishes are in Scripture termed Reptilia Psalm 104. 25. In the great and wide Sea there are things creeping innumerable both small and great so called because things when they swim seem to creep along in the water As Birds have their wings and trains by means whereof they cut their way and make smooth passage through the Air so Fishes are furnished with fins wherewith they guide themselves in their swimming and cut the current of the streams and waves for their more easie passage wherein their course is directed by their tail as Ships are conducted by their Helm The Sea gives more and greater dainties then the Earth those that did most affect to please their Palate of old set great store by Fishes and paid dearer for them then flesh God hath furnished them with a strong power of encreasing Birds bring forth some four or five in a nest some three and some but two the most but twenty as the little Wren for being so little the kinde would be consumed by the things which devour such weak creatures if those that be did not bring forth very many But every Fish brings
overcome it and he interprets it sinneth not as one who is of the devil his father all within him is not corrupted so that he makes sin his trade his custom and delight He cannot fall into the service of sin totally and finally Whether this seed of God be faith or the Word of God or the grace of Gods calling according to his purpose or the Spirit or any of these or all these it proveth our purpose that all is not fallen away then the man in whom it abideth cannot fall totally B. Carlton against Mountague Iohn 5. 24. Hath everlasting life it shall be as truly given him as if he had it already in possession St Austen hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every petition we pray for perseverance So then that prayer will uphold the doctrine of Perseverance as the articles of the Creed do generally that of Assurance Objections answered First If one degree of grace may fail why not another and so grace wholly decay Answ. Some say all the degrees of grace which a godly man obtains by trading with grace as a talent may be lost but the first stock which God gave him to trade withall called incorruptible seed the seed remaining cannot be lost He may be brought to the first stock that God gave him to trade withall Secondly We reade many examples in Scripture of forward disciples that seemed to be sanctified and fell Iudas an Apostle Dâ—mas and Alexander companions of Paul and Nicholas the Deacon Answ. These were only temporary beleevers not true converts Common graces may fail but not sanctifying Thirdly The Scripture speaks of those that denied the Lord that bought them 2 Pet. 2. 1. Answ. That text is the strongest for Apostacy he means bought in respect of externall profession and esteem Some say their services were bought not their persons Fourthly Others urge that place much Ezek 8. 21 24 25 26 27. This text saith Plaifere in his Apello Evangelium c. 16. by no evasion can be avoided if the comparison there between a righteous man and wicked be well observed for deny you any wise that a righteous man can turn away from his righteousnesse and dye and I will deny likewise that a wicked man can turn from his wickednesse and live and so we shall solvere Scripturas make void the holy Word of God if a supposition putteth nothing in the one it putteth nothing in the other if the wicked there whom the text speaks be truly and legally a wicked man then the righteous there is truly and evangelically a righteous man For legally righteous the Scripture knows but one If it be ever seen that a wicked man turns from his wickednesse and lives then it may as well be seen that a righteous man may turn from his righteousnesse and dye There are several Answers given to this Objection The Scripture here considers a man as of himself and what he is by his own power not what he is by a Covenant of grace which is only per accidens and ex hypothesi a meer extrinsecall and accidentall thing to a man Some say this place in Ezekiel is to be answered as Heb. 10. 38. If any man draw back my soul shall have no pleasure in him Such threatnings do not suppose that the regenerate and true beleevers shall ever fall away but are means to preserve them from it by filling their hearts with holy fear Luke 12. 4 5. Rom. 8. 13. Heb. 12. ult Gods promises do not make way to his threatnings but his threatnings make way to his promises God doth therefore threaten that he may not fulfill but doth therefore promise that he may fulfill Mr. Bridge on Rom. 4. 19. The scope of the place say some is to answer a most unjust calumny that the Jews in their Captivity cast upon God that he visited the iniquity of their fathers upon them thence they said the waies of God were not equal The Prophet clears the justice of God and tels them God punisheth no man for anothers sins of which he is not guilty God may inflict a temporall death on a righteous man and that in displeasure for falling from the degrees of his righteousnesse as on Moses and Iosiah Dr. Feately in his Pelagius redivivus gives three Answers to this place the last is That the Prophet speaketh here of actual righteousnesse which may be lost and is lost by the committing of any wilfull grievous sin against conscience not of habitual which cannot be lost Others say this place and that Ezek. 33. 11. only speak of the temporal destruction of Gods own people I delight not in your ruine as a tyrant that delights in cruelty or as an inexorable Judge Secondly These places only shew the possibility and acceptation of repentance not Gods inward purpose as a holy God he delights not in sin as a mercifull God he delights not in judgement Object 5. There are exhortations and threatnings that if you forsake God he will forsake you so David to Solomon and Take heed you lose not the things you have wrought watch stand fast Answ. The perseverance of Gods people is certain yet morall not physicall therefore exhortations admonitions and threatnings may well be used to stirre up Gods fear in them which is a means to make them hold out to the end Object 6. Those examples of David when he committed adultery and put Uriah to death and Peter when he so shamefully denied his Master are urged also to prove Apostacy Ans. But I may say of David and Peters faith and others that fell into enormous sins with Tertullian Caepit arescere sed non exaruit Mota fuit sed non amota concussa sed non excussa aut extincta The 51. Psalm and Christs prayer for Peter prove the same more fully See Dr. Prideaax his Ephesus Backsliding Mr. Robbinsons Essayes Observ. 6. The fals of eminent professors should make the people of God afraid Luke 17. 32. Rom. 11. 20. 1 Cor. 10. 11. Heb. 4. 1. 1 Cor. 7. 11. 2 Tim. 2. 18 19. God hath recorded the fals of his people 1. Ut ostendat infirmitatem nostram 2. Ut ostendat judicium suum Where there is a principle of grace a man will fear sin as the greatest evil Eccl. 9. 2. Pauls great fear was not to suffer but sin 2. The Saints finde by experience that there is the same corruption in themselves that in others Prov. 27. 19. Rom 3. 12 13 14. 3. Because they know themselves liable to the same temptations Neminem prorsus Dei gratia intentabilem facit Prosper 4. They are liable to the same desertions from God the Saints of God may fall into cursed opinions and very sinfull practises 2 Sam. 24. 1. 5. The greater the person is that fals and the more dreadfull the fall the greater ground of fear Neh. 13. 6. Matth. 7. 27. Rev. 9. 1 2. There are
15 16. or to set up the dark wisdom and proud will of man as Free-will Universal Redemption the denying of Gods Decrees and Perseverance Sub laudibus naturae latent inimici gratiae Aug. 5. Beware of communion with false teachers Rom. 16. 17. Titus 3. 10. 2 epist. Iohn 10. 6. Make use of the Ministry Flattery Flattery is a speech fitted to the will and humors of others for our own advantage One may please others much and yet not flatter them when he seeks not his own advantage in it 1 Cor. 3. ult We flatter First When we ascribe to them good things which they have not Or Secondly Applaud their evils as goodnesse Or Thirdly Amplisie their good parts above their merit Or Fourthly Extenuate their evil more then is meet Isa. 5. 10. Flatterers are men that dwell at Placenza as the Italian saith Isa. 30. 10. They may well be called Caementarii Diaboli the Devils daubers Ezek. 13. 10. Dionysius the tyrant had flatterers about him who like dogs would lick up his spittle and commend it to him to be as sweet as nectar Diogenes compared flattering language to a silken halter which is soft because silken but strangling because a halter and saith As tyrants are the worst of all wild beasts so are flatterers of all tame None can be flattered by another till he first flatter himself Canutus King of England and Denmark well repressed a flatterer at Southampton who bare the King in hand that all things in the Realm were at his will and command He commanded that his chair should be set on the shore when the Sea began to flow and then in the presence of many said to the Sea as it flowed Thou art part of my dominion and the ground on which I sit is mine wherefore I charge thee that thou come not upon my Land neither that thou wet the cloathes or body of thy Lord but the Sea according to his usual course flowing did wet his feet then he said None was worthy the name of a King but he to whose command the earth and sea were subject and never after would be King Chalac in Hebrew signifies either blandus smooth or Mollis soft because the flatterer useth smooth and soft speeches or dividere to divide because in flatterers the tongue is divided from the heart See Prov. 27. 6. 29. 5. Open hostility is better then secret flattery An ungodly mans sins are acts of hostility his duties acts of flattery Psal. 78. 36. We should shut our ears to flattererâ— and rather seek to do what is commendable then to hear our own commendation Plus aliâ—â— de â—â— quam tu tibi credere noli Gluttony Gluttony is a sinne Isa. 56. 12. Amos 6. it is an immoderate delight in meats and drinks This was Dives his sinne one of the sins of Sâ—dom Fulnesse of bread and of the old world This sinne is committed five wayes Praeproperè Lautè Nimis Ardenter Studiosè Reasons 1. From the causes of it it ariseth from sensuality a brutish vice where by one metamorphoseth himself into a swine in disregarding the divine spiritual excellent supernatural good offered to his reason and by that alone to be conceived and placeth his happinesse in corporal delights and pleasures that tickle his senses Such a one that so feeds eats not to live but lives to eat and in that sense is said to serve his own belly and not the Lord. Secondly The effects of this vice are very bad 1. It hinders Mercy and Liberality to the poor Lazarus could not have the crums of the Rich mans Table either they have no heart to give or nothing to spare 2. It often overthrowes Estate He that loves Wine and Oyl shall not be rich 3. Oppresseth the heart and burieth all good Meditations and Affections for fat is alwayes senslesse 4. Draws men to the practice of Unjustice as 1 Sam. 21. 30. A Christian must take heed of all excesse in food 1 Cor. 9. 29. Reasons First A moderate Diet keeps the body healthful that we may glorifie God and have ability of strength to serve him Secondly Excesse of Diet will breed lusts and further the power of concupiscence in men Thirdly The Body is to be an Instrument of the Soule in all service to God glorifie God in Soul and Body much eating unfits and is sinfull Fourthly We must eat to the glory of God when we are hungry that hereby God may be glorified in our calling Fifthly It is Idolatry to minde the belly Phil. 3. 19. Rom. 16. 16. such belly-gods were the Monks and many of the Romans Sixthly It is a sin against the body the Apostle aggravates fornication from this consideration Seventhly It indisposeth to any spiritual duty Luke 21. 34. a full belly cannot study Impletus venter non vult studere libenter In Scripture a fat heart is as much as stupid and senslesse First Many like Iosephs master Potiphar take account of nothing but what they must eat and drink that they may be sure to fare well our feasts usually are turned meerly to an exercise of this vice Secondly All should exercise Temperance in Diet let a little content thee let the end of thy eating be strength and health not a pleasing of thy tooth the rich must inure themselves sometimes to a hard short meal that they may do more good to others Motives First Gluttony is a beastly sin yea it makes men worse then beasts for they can take delight in such things yet will not exceed Secondly It is an abuse of the creatures which are given to us for our good Thirdly Injurious to the poor CHAP. XIX Of Heresie Hypocrisie Idlenesse Impenitence Injustice Intemperance HERESIE I Dolatry was the prevailing sinne of the Old Testament and Heresie of the New It is a pertinacious defending of any thing which overthrows the Fundamentall Doctrine of faith contained in the Word of God An obstinate errour against the foundation Dr Halls Case of Consc. 5th Case It was a wilde fancy of the Weigelians That there is a time to come which they call Seculum Spiritus Sancti in which God shall by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in Scripture Mr Gillesp. Miscel. c. 10. The Gnosticks had their name propter excellentiam scientiae from profound knowledge and greater light They which pretended to know above all others yet were but a prophane sect as the Ancient Writers tell us The Socinians doctrine is as it were a filthy sink into which all the Heresies of former and later ages have emptied themselves They will receive no interpretation of Scripture nor article of faith unlesse it agree with reason Scriptura est norma recta ratio est judex all is ultimately resolved into reason Infaustus Socinus omnium Hareticorum audacissimus Rivet What doth Socinus think more highly of Christ then the Turks of Mahomet yea what doth he think
bound to beleeve that Christ died for him Adams disobedience is generall and universall not in power alone but in act too it maketh all sinners The obedience of Christ hath a potentiall universality and is sufficient to make all righteous but actually it justifies the faithfull only Dr Hampton on Rom. 5. 19. Every man is bound upon pain of damnation to beleeve in Christ according to the first degree of faith Iohn 3. 18. that is by a true and lively assent to beleeve That Jesus is the Saviour of all that truly beleeve in him and having this faith thou art bound to beleeve that he is thy Saviour that he died for thy sins and rose again for thy justification but every individual person is not bound to beleeve that Christ died for him for then the greater part of men should be bound to beleeve untruths so some answer it Others say that all generally have the offer of Christ to whom the Gospel is preached Act. 13. 38 39. yet Christ died not alike for all as the Arminians hold but for the Elect more especially so as not only to save them if they beleeve but also that they may beleeve and so be saved Iohn 17. 2 6 9. Acts 13. 48. Phil. 1. 29. Vide Davenant Dissertat de morte Christi Mori pro aliquo propriè est morte sua aliquem à morte liberare seu mori alicujus loco ut ipse vivat 2 Sam. 18. 33. Rom. 5. 6 8. 2 Cor. 5. 15. 1 Joh. 3. 16. 4. 9. Act. Synod nation Dordrecht Artic. 2. exam Vide plura ibid. Testatur Scriptura Christum pro omnibus mortuum nusquam autem pro singulis nec disertis nec aequivalentibus verbis Quamobrem Omnes in hac propositione aut not at gentes pariter Iudaeos Rom. 3. 9. aut not at varia hominum genera ut 1 Tim. 2. 5. aut denique omnes singulos fideles ut 2 Cor. 5. 14 15. Id. ib. p. 133. Vide plura ibid. Ponit enim aliquando Scriptura pro omnibus multos Gen. 17. 4. 22. 18. Aug. de Civit. Dei l. 20. c. 23. Now after his death follow two things more for his further humbling viz. his burial and his descending into hell For his burial the Scripture is plain in it Matth. 27. 59 60. Luke 23. 53. and there are good reasons for it 1. To fulfill the Scripture Isa. 53. 9. 2. To shew that he was truly dead for none but those that are dead use to be buried and Pilate would not grant that he should be buried untill by diligent search he found that Christ was dead 3. To bury sinne Rom. 6. 4. 4. That his resurrection might be the more evident to which the manner of his buriall belonged for therefore was he laid in a new sepulchre in which none yet ever lay least they should say that he rose again not by his own vertue but by the touch of some other there buried 2 King 13. 21. 5. To sanctifie our burial and sweeten the grave to us 6. That he might conquer death in his strongest hold Iob 17. 13. It was an honour to be buried of so worthy a man and with such store of ointment but to be put prisoner into the dungeon of death the grave and to seem to be swallowed up of death by giving so farre way unto it that it might also bear him as it were captive into its strongest hold this was an abasement Had our Saviour rose again so soon as the souldier had run him through the midriff with a spear or so soon as Ioseph had taken him down from the Crosse and then shewed himself in glory in an instant all his enemies would have been dismaied and he should have put them to confusion but in tarrying so long afore he rose till he might be laid in a Tomb as other dead men are he even yielded himself as it were for a space to the flouts of his enemies this was to abase him yet lower then dying Now for Christs descending into hell there is a deal of quarrelling about it in so much that one saith It is a kinde of descent into hell to reade the Controversies about it This Article is grounded on most evident words of Scripture Psal. 16. 10. Acts 2. 25. St Austin might justly say Quis ergo nisi infidelis negaverit fuisse apud Inferos Christum And all men agree in this as Bellarmine de Christo l. 4. c. 6. hath well observed that Christ some way descended into hell but the question saith he is altogether about the exposition of this Article for the whole difficulty lieth in the word Hell The Word Scheol is taken four waies in Scripture 1. For the grave Psal. 16. 10. 2. For the place of the damned Luke 16. 23. 3. For the torments of hell 1 Sam. 2. 6. 4. For extream humiliation or abasement Isa. 14. 15. In like manner saith Altingius to descend into hell is taken four waies 1. To be buried Gen. 42. 38. 2. To come into the place of the damned Numb 16. 33. 3. To feel the torments of hell 1 Sam. 2. 6. 4. Extreamly to be abased Matth. 11. 23. I shall rehearse four severall expositions of this Article and deliver my judgement at last First Some Interpret it of the inward sorrows of Christs soul which were very great as the Scripture testifieth Mark 14. 33 34. and as appears by Christs prayer thrice repeated to his Father that the cup might passe from him by his agony and bloudy sweat Luke 22. 24. By his words uttered upon the Crosse and lastly by that testimony of the Apostle Heb. 5. 7. The word Hell is often put Metaphorically for great and grievous troubles here suffered Psal. 18. 5. 116. 3. Psal. 86. 13. Ionah 2. 2. But this exposition can in no wise stand with the order and series of the Creed for since there is mention made of Christs descent into hell after his death and burial it cannot be understood of that which happened before his death They which expound this Article thus give this reason thereof The former words Was crucified dead and buried do contain say they the outward sufferings of Christ. Now because he suffered not only outwardly in body but also inwardly in soul therefore these words may be so interpreted But this reason is invalid for neither is it true that by the first words only bodily torments are expressed but those of the soul also are meant for Christ was wounded for our transgressions bore our iniquities and made his soul an offering for sin And by the words of David and Peter whence this Article hath its foundation and originall it is most evident that these words ought to be understood of that which Christ suffered after death For the word Hell is not to be taken otherwise in the Creed then in those places of Scripture whence the Creed is taken but it is manifest to any one
Apostles in the New Testament to pray Forgive us our debts as we forgive our debters CHAP. IX Whether one may be certain of his Iustification THe Scripture holds out assurance in reference 1. To Faith Heb. 10. 22. 2. Hope Heb. 6. 11. 3. Love 1 Iohn 4. 17 18. Our knowing our Justification is called the first fruits of the Spirit Rom. 8. 23. The witnesse of the Spirit Rom. 8. 16. The sealing of the Spirit Ephes. 1. 14. The earnest of the Spirit 2 Cor. 5. 5. One may be certain 1. Of his Justification Isa. 45. 24. 2. Of his Adoption Isa. 63. 16. 3. Of his Perseverance in Gods favour unto the end Psal. 23. 6. 4. That after this life he shall inherit eternal glory 2 Cor. 5. 10. 1 Iohn 3. 14. There is a three-fold certainty 1. Moral this consists in opinion and probability and admits of fear 2. Of evidence either external of things particular and obvious which comes by the senses or internal by the understanding and energy of principles 3. Of Faith this certainty is the greatest and exceeds the evidence of the outward senses or the knowledge and understanding of all principles because that full assurance of faith relies on the Divine Promises Faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 3. 12. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plena certioratio Heb. 10. 24. words that signifie a sure and certain establishment Assurance of Gods grace and favour to save a mans self in particular is wrought in the hearts of those that have it in truth in three degrees First They apprehend a possibility of it when the heart is convinced of sinne and wounded with sinne when the Law cometh in such power the sinne reviveth and a man dieth that is findeth himself dead or in a damnable estate even then the promises of the Gospel being believed and acknowledged for first true do cause the dejected Spirit to support it self with this thought The Lord can forgive can accept me be a Saviour to me There are mercies enough in him merits enough in Christ it is not impossible but that I even I also may be taken into grace So the Leper came to our Saviour saying Lord if thou wilt thou canst make me clean and the blinde men being asked by Christ Believe you that I can do this for you said Yea Lord To which he replied Be it unto you according to your faith Secondly They apprehend a probability of it not alone God can save me but it may be also that he will Who can tell but God will have mercy upon us that we perish not as did the Ninevites and Hezekiah did wish that Isaiah should cry mightily if so be that the Lord of Heaven would hearken to the words of Senacherib and deliver them When Bartimeus the blinde man came crying after Christ at first he was perswaded that Christ could cure him but then when he called him and the people told him so much he cast off his cloak and came running with more life he began to be perswaded then that like enough Christ meant him some good and would restore him his sight Thirdly They apprehend a Certainty a mans soul concludeth The Lord will pardon will save is reconciled will deliver God is my Shepherd I shall not want Thus doth Assurance grow in the Saints from weak beginnings first he saith I am sure God can save and therefore I will run to him then hopes God will help and therefore I will continue seeking lastly I am sure God will save therefore I will most confidently rely upon him There is a three-fold Assurance 1. Of Evidence it is the duty of every Christian to attain this 2. Of Affiance which God doth accept of 3. Of Obsignation which God vouchsafes to some in bounty whereby God doth so firmly seal the faith of some as if he had told them that he did die in particular for them this Assurance really excludes doubtings and is given to men after long and fiery trials when they have stood in an eminent way for Christ as did the Apostles and Martyrs Some have been so swallowed up with joy that they have cried out Lord humble me one to whom God revealed his Election could neither eat drink nor sleep for three dayes space but cried out Laudetur Dominus laudetur Dominus Gods people may have an infallible and setled Assurance of their being in the state of grace and their continuance therein This may be proved 1. From Scripture There is an expresse promise to this purpose Isa. 60. 16. See 2 Cor. 13. 5. Heb. 8. 11. 1 Iohn 3. 2. to 15. 2. 3. 5. 13. 2 Ep. 14. 2. Reason 1. From the nature of this estate The state of grace is called life Translated from death to life and light life and light cannot be long hidden Again a man is brought into this condition by a great change and alteration and many times also sudden great changes chiefly being sudden will be easily perceived It is a passing from death to life a translating from the power of darknesse into the Kingdom of his dear Sonne The state of grace doth alwayes bring with it an earnest combate and conflict between two things extreamly contrary one to the other flesh and Spirit this battel cannot be fought in the heart but the man will feel it In the state of grace Christ dwelleth in the heart by faith and by his Spirit and the Word dwelleth there the inhabiting of such guests is evident a King goes not in secret with his train nor the King of glory 2. The Lord hath afforded such helps to his servants as may bring them to the knowledge of their own estate and their certain continuance therein The word of God layes down the general Proposition All that turn shall live all that believe shall be saved the Sacraments bring the general promises home to each particular soul being a particular Word as much as if God should come and sayto the child If thou be not careles to seek Regeneration and to come to me for it I will surely regenerate and wash thee The Lords Supper is an actual word too as if God had said If thou hast confessed thy sins with sorrow and dost labour to be perswaded of my will to pardon them in Christ Be they pardoned be they healed The Spirit of God worketh with the Word and Sacraments to make both effectual and to stablish strengthen and settle the soul that it shall not be moved It sealeth them up to the day of Redemption that is not only marks them for Gods own but as an earnest of their inheritance assures them that by the power of the Spirit they shall continue so Thirdly God requireth of them such duties as it were in vain or impossible to do if they might not be assured of their estate and the perpetuity thereof 2 Cor. 13. 5. 2 Pet. 1. 10. To what purpose were
pulled down the Images of Baal and broke his Altar so did Iehu too but alone for his own sake to establish his Kingdome by pulling down the Religion which Ahab had set up but Iosiah was upright because he did it to please God and for Gods sake This grace is much commended Psal. 51. 6. 45. 18. Iohn 1. 47. Isa. 38. 3. 1 Cor. 5. 8. Ephes. 6. 14. David being an upright man is entituled A man after Gods own heart 1 Sam. 13. 14. such a one as God would have him to be all the promises are made to such Blessed are the upright in heart Lord do good to those which are upright in heart it becometh upright men to rejoyce No good thing will he withhold from them that walk uprightly It is a defence 1. At time of death so to Hezekiah Remember O Lord how I have walkt before thee in truth and with a perfect heart See Iob 33. 6. The devil will tell thee all thy holy duties were done in hypocrisie the devil laboured to perswade Iob all was false 2. In calumnies and reproaches of men so Paul was slandered by false Apostles but saith he We have the testimony of a good conscience that we did it in sincerity Signs of it 1. He is fearful of himself fulfilling his salvation with fear and trembling 2. Such a one will presse Gods Commandments and Threatnings upon himself in secret and laments before God and confesseth and resists the secret evils of his heart and life 3. Extends his desire and endeavour of doing good and shunning evil to all kinds and degrees of evil and good to all times and places Psal. 18. 22. desiring in all things to live honestly 4. Is still humbled for his imperfections and failings 5. Gives the praise of goodnesse he hath attained to God alone 6. It makes him easie to see and confesse a fault in himself 7. Rejoyceth to see others exceeding him in good and pities those that are bad 8. Loves him that plainly admonisheth him and is thankful for the admonition 9. Is at peace with those that differ from him in judgement 10. Suffers wrongs patiently There are three main signs of it 1. Such a one is set against every known sin especially his darling sin Psal. 18. 23. 2. Hath universal respect to all the Commandments Psal. 119. 6. 3. He is much in examination of himself and jealous of his own heart Ps. 26. 2. The right Causes of it The Spirit the Word Faith Love The right ends the pleasing and glorifying of God and obtaining his favour The right Subject both the inward and outward man too the will is chiefly the seat of it We are perswaded saith the Apostle that we have a good conscience which is never separated from this uprightnesse willing in all things to live honestly It is a firm purpose of the will not a slight weak and sudden qualm or motion as was sometimes in Saul to leave persecuting David and in Pharaoh to let Israel go but a well-grounded stable setled lasting durable purpose which holds out constantly and is rooted in the heart such as David noteth in himself saying I have sworn and will perform it to keep thy righteous judgements Motives to it 1. The Lord hath pleasure in uprightnesse 1 Chron. 26. 2. Iob 14. 15. Isa. 26. 3 4 Psal. 147. 10. 2. God will be upright with thee if thou wilt be upright with him Psal. 18. 25. if you be upright in the waies of obedience he will be upright in his rewards Psal. 11. 7. Means to get Truth or Sincerity 1. See ones want of it 2. To see the great danger of wanting it 3. To desire it and to pray to God for it 4. To muse and meditate much of the goodnesse of God in his great worthiness in himself and to accustom our selves to direct our thoughts and intentions actually to him in the particular deeds we do The End of the seventh Book THE EIGHTH BOOK OF Ordinances OR Religious Duties CHAP. I. Something general of the Ordinances HOw a Christian stands affected to the Ordinances of divine worship the exercises of Religion in general 1. He makes great account of them and finds more good benefit and comfort by them then by any other thing as David saith He loves the place where Gods honour dwelleth and when he could not enjoy his Ordinances his life was no life he envied the Swallows One thing have I desired that I may live in the house of God all the dayes of my life and enquire in his Temple he loves them as the Babe the brest 2. He findes God and the power of God in them else he is not satisfied he rests not in a bare outward performance of them but looks for the efficacie of them to unite him to God and to strengthen and confirm his soul and to make him grow by them in godlinesse David saith That he may enquire in his Temple and Peter That he may grow thereby His life is sweet and joyful when he feels the Ordinances of God in power that they work on his heart to humble reform him beat down his flesh edifie him in grace then he is like a healthy man with a good stomack at a good meal 3. This respect to Gods Ordinances is joined with a care of Righteousnesse Mercy and Charity to men also and the more forward he is in Religion the more he abounds in all other parts of good conversation Iam. 1. ult Christ is present in his Ordinances 1. In Majesty Revel 4. 2 3. 2. In Beauty Revel 4. 6. David cals it the beauty of Gods house 3. In Communion Exod. 20. 24. 4. In waies of Bounty and Communication Gods people are transformed into his Image that place in Exodus proves this also Ordinances shall continue in the most flourishing times and most glorious estate of the Church Matth. 20. 18 19. I am with you not your persons but successours with you preaching and baptizing Ephes. 4. 9 10 11. The Ministry is to continue till all the Saints be perfected therefore till Christs second coming 1 Cor. 11. 27. You shew the Lords death till he come viz. to judgement therefore the Ordinance of the Lords Supper must continue till Christs coming to judgement Some in these dayes cry down all Ordinances as things carnal and unbecoming a spiritual and raised estate they call them low administrations and our walking by them to be a walking by Moon light They say these had their time and may be of some use to some low sort of people but it is but an abasement for seraphical and spiritual men to use them The Papists deny the prohibition of the second Commandment they set up Image and Angel-worship these the precept of it it enjoyns instituted worship Christ and the Apostles made use of the Ordinances and pressed them upon the Churches See Mat. 5. 19. Acts 2. and 3. ch They urge Isa. 60. 19. which speaks not of the
Scripture but prosperity See Ier. 15. 9. Amos 8. 9. They also urge that place Rev. 21. 22. Brightman understands it not of the Church militant but of the Jewish Synagogues They shall not worship God after their own manner and worship when the Jews are converted 1. God hath chosen these to be Canales gratiae the Conduit-pipes whereby he derives himself and his graces to his people 1 Cor. 1. 24. 2. He hath commanded us to wait upon them attend to reading search the Scriptures Ioh. 5. 39. be baptized for remission of sins do this in remembrance of me pray continually Despise not prophesying 1 Thess. 5. 19. Paul there intimates an aptnesse in men under the notion of magnifying and advancing of the Spirit to despiâ—e prophesying and sheweth also that the means to quench and extinguish the illuminations of the Spirit is to have low and unworthy thoughts of the word of God and of prophesying according to the Analogy and proportion of that Word We use the Ordinances not only for the enjoyment of God in them but as a testimony of our obedience God gave not the Spirit for this end to be the onely rule for man to live by but to help him to understand the rule and enable him to keep it 3. God hath limited us so to them that we have no warrant to expect the communication of grace but by the Ordinances 4. He hath threatned a curse to those that reject them Heb. 10. 25 39. Observe the punishment both of Jews and Gentiles which slighted the Ordinances 1 Cor. 1. 22 23 compared with v. 24. If these therefore be children which set so light by the Ordinances they will not live long without bread God hath given up the leaders of this errour to borrid blasphemous opinions they think they have no need of Christ Some think that they are Christ Others that they are God and that they are glorified and cry down Sanctification as an Idol This may suffice for the Ordinances in general of the Ministry and preaching of the Word I have spoken already the other particular Ordinances I shall handle and defend afterwards Others run into another extream and make Idols of the Ordinances 1. By resting in a bare formal attendance upon them as the Harlot in the Proverbs I have had my peace-offerings to day We must remember they are but means the end is communion with God and Christ and therefore we should not rest in the work done 2. By leaning too much upon them they are means to which we are limited but we should not limit the Lord when thou hast done all loathe thy self and all that thou hast done and rest on free-grace We should be careful of duty as if there were no grace to justifie us and so rest upon grace as if no work were to be done â—y us The Ordinances are either 1. Ordinary as Hearing the Word Singing of Psalms Prayer Receiving the sacraments 2. Extraordinary Fasting Feasting Vows CHAP. II. Of Ordinary Religious Duties and first of Hearing the Word I. That we must hear the Word HEaring of the Word preached is a duty that lies upon all Saints Ephes. 2. 17. Heb. 12. 25. 1 Pet. 1. 11. 3. 18 19. It is a necessary and beneficial duty 1. Necessary It is seed to beget and meat to nourish 1 Pet. 2. 2. It is â—eedful in respect of our ignorance Ephes. 4. 18. Forgetfulnesse Heb. 2. 2 3. Isa. 62. 6. 2 Pet. 1. 12. This is the word by which we are to examine our estates and by which God will judge us at the last day 2 Cor. 5. 15 16. All the Persons of the Trinity speak to you in every truth discovered The Father Iohn 6. 45. the Son Heb. 12. 25. the Spirit Hear what the Spirit saith to the Churches 2. Beneficial 1. Souls are converted unto God as death comes by hearing so life Rom. 10. 17. Revel 6. 1. 2. It is a great means of salvation Rom. 1. 16. it is called salvation it self the one thing necessary Iam. 1. 21. 3. The Spirit is conveyed by it both in the gifts and graces 2 Cor. 3. 8. Rom. 1. 12. 4. Growth in grace comes by it 5. Satans Kingdome is overthrown by it he fals from heaven like lighâ—â—ning Object I can reade the Word at home which is more truly the Word then what others preach If he were a man of an infallible spirit it were something but they may erre as well as we some therefore will hear none but look for Apostles Answ. If they were men of an infallible spirit thou must try their Doctrines by the Word If God should send you Prophets and Apostles you must take nothing upon trust from them Gal. 1. 8. 1 Iohn 4. 1. II. How we must hear the Word SOme things must be done 1. Afore hearing 2. In hearing 3. After hearing I. Afore hearing Thou must pray for thy teacher that he may so speak as he ought to speak Ephes. 6. 19. Col. 4. 3 4. and for thy self that thou maist hear profitably and be blessed in hearing Prov. 2. 3 5. Psal. 25. 4. 119. 10 18 27. II. In hearing 1. One must set himself as in Gods presence when he is hearing of the Word Deut. 32. 2. so Luk. 10. 16. 1 Thess. 2. 13. so did Cornelius Acts 10. 33. 2. Attend diligently to what he heareth Luke 19. 48. Gods people are oft called upon to attend Mark 4. 9 23. 7. 14. It is seven times repeated Revel 2. He that hath an ear to hear let him hear so did Lydia Acts 16. 14. Attentivenesse implies 1. Earnestnesse and greedinesse of soul Bibulae aures James 1. 19. 1 Pet. 2. 2. so the people that slockt after Christ. 2. The union of the thoughts and all other faculties of the soul it is called attending upon the Lord without distraction 1 Cor. 7. 35. 3. Hear the Word with understanding and judgement Matth. 15. 10. Psal. 45. 10. 2 Tim. 2. 7. 4. He should hear with affection and delight Deut. 32. 46 47. Mark 13. 37. Acts 2. 4. 5. He must take every thing as spoken to himself Matth. 19. 25 27. 26. 22. Iohn 5. 27. III. After hearing 1. We must meditate of what we have heard Acts 17. 11. 2. Apply it to our selves To apply the Word is to take it as that wherein I have an interest Psal. 119. 111. every precept promise and priviledge The life of preaching and hearing both is application If one could repeat the Bible from one end to another it would not make him a knowing Christian. When our Saviour told his Disciples One of them should betray him they all ask Is it I A good hearer Isa. 55. 2. is said to eat which notes an intimate application the stomack distributes to every part what nourishment is sutable to it 3. Conferre of it with others Ier. 33. 25. See Iohn 16. 17 19. Mark 4. 10. 7. 17. 10. 10 11. Conference is that whereby
of the ancient Christians were so called of their end and purpose or effect Albeit they had divine Toleration yet they had not divine Institution and Introduction For it is not shewed out of holy Writ or consent of Antiquity that they were commanded by Christ or his Apostles warrant We may well say they had for without check or controlment of their use without alteration for their being they were in the Apostles times and there is mention of them in Scripture only they are taxed that did abuse them and made themselves unworthy of such holy meetings St Paul is commonly understood of these Feasts 1 Cor. 11. 18. which were concomitant unto the holy Sacrament then but St Iude in expresse words doth name them vers 12. Maculae in Agapis vestris Both prove but a practice abused and reformed again by St Paul not an Ordination from God or the Apostles These Love-feasts were general meetings of the whole Church at least representative of as many as did communicate unlesse some great occasion did with hold them IV. Hungring after Christ and desire of Gods favour We must come poor and hungry to the Lords Table Psal. 132. 15. Luke 14. 13. Revel 3. 17 18. The promises are made to the hungry Isa. 55. 1. 45. 19. Prov. 21. 21. Luke 1. 50. Mat. 5. 3. Ier. 31. 25. Iohn 6. 44. Heb. 7. 25. Luthers paradox is None come worthy but those that come unworthy that is in their own sense and feeling Hunger and thirst imply 1. A want of those things which should support our bodily life 2. An afflicting sense of the want 3. An eager desire of the supply of it So we must apprehend 1. Our own emptinesse our lost condition 2. We must be sensible of the wrath of God due to us for our sins 3. We must earnestly desire Gods favour to be reconciled to him Hunger and thirst are both expressed Iohn 6. 44. to shew the thorownesse of the apprehension and supply Reasons 1. These only can relish Christ he is sweet to hungry souls Matth. 11. 28. Those that are affected with the sense of their sins can best taste of Gods mercy 2. These only suit with Christ Follow me for I am lowly and meek 3. This will awake desires the hunger-bitten beggar will be importunate with God 4. This will make you welcome to God He fils the hungry with good things Open thy mouth wide and he will fill it Isa. 44. 3. Psal. 145. 15. compared with the 19. We must desire Gods favour heartily and continually because 1. It is necessary for it were better for one not to be then to be out of Gods favour 2. Because it is excellent for Gods favour and the light of his countenance is better then life it self That we may stir up this desire in us we must consider 1. Our need of Christ his fulnesse and perfection 2. The necessity and excellency of the Sacrament 3. The benefits we have therein and the helps thereby to quicken and confirm our faith Having dispatched the consideration of the truth of certain graces we are to examine before we come to the Lords Table I shall in the next place speak of the growth or wants of our graces I. Of the growth of our Graces As we ought to examine our selves of the truth of our graces when we go to the Lords Supper so likewise of their growth and strength true grace will grow The Lords Supper is a sealing and strengthening Ordinance therefore presupposeth life we should then know the degree and strength of our graces Grace is a supernatural and peculiar quality wrought in the people of God by his Spirit whereby they are inabled to please God in all things 1. A quality in us sometimes it signifieth grace in God Being justified freely by his grace 2. Supernatural inableth us to do things above nature 3. Peculiar to distinguish it from common graces in reprobates which are supernatural as the grace of God working miracles 4. Wrought in us by the Spirit it is not in us by nature or education it is the grace of God he is the God of all grace 5. To please God in all things we must have respect to all his Commandments The Scripture speaks much of abounding and growing in grace Psal. 92. 12. 1 Cor. 15. 58. The word abounding is taken from rivers the other from all sorts of vitals or plants The Apostle cals upon the Corinthians to be strong and upon Timothy to be strong in the grace which is in Christ Jesus and upon the Ephesians to be strong in Christ and in the power of his might Paul prayes for the Ephesians that according to the riches of his grace the Lord would strengthen them by his Spirit with all might in the inward man Bodily strength is a natural gift common to man with beast yet many brag of it spiritual strength is far more excellent See Heb. 10. 29. Ephes. 4. 15. There is alwayes a furthermore in Christianity 1 Thess. 4. 1. Ubi incipis nolle fieri melior ibi etiam de sinis esse bonus Bern. Epist. 91. Reasons why Christians should strive to grow in grace First God commands it Phil. 1. 12. Ephes. 3. 19. Colos. 2. 19. 2 Pet. 1. 10. Heb. 6. 1. Secondly God commends it O woman great is thy faith Stephen was full of the holy Ghost Acts 9. 36. Thirdly The Saints of God have practised it 1. Prayed for the increase of grace Phil. 3. 11. 2. Laboured for the increase of it Fourthly From the similitudes to which a childe of God is compared in Scripture to trees Psal. 1. 2. 91. 12. Isa. 61. 3. Hos. 14. 5. Plants grow till they die whence they are called vegetables Fifthly From the nature of grace where there is truth of grace it will grow Matth. 13. 8. because it puts a man into Christ whosoever is in him must needs be fruitful Iohn 15. 5. if the body of Christ did not grow as well as the head it would be a monstrous body Col. 2. 19. Ephes. 2. 10. Sixthly According to the measure of your grace shall be the degree of your glory 2 Pet. 1. 10. He that soweth liberally shall reap liberally Motives to get strength and grow in grace 1. We need more strength Revel 3. 9. Grace is the elevation of the soul. 2. It is more honourable to have a great measure of grace Revel 2. 19. Christ checks his Disciples for their little faith 3. If we grow not in grace we decrease Heb. 6. 1. compared with v. 4. All Christians saith Ierome are like the Angels in Iacobs ladder they all ascended or descended Qui dixit sufficit deficit 1 John 3. 3. 4. Fruitfull Christians are in a happy condition Heb. 6. 7. God is much honoured by them Iohn 15. 5 8. Phil. 1. 11. he will delight to dwell with them at the day of judgement they shall receive publick approbation and remuneration Matth. 25. 23.
single life voluntary Poverty and blinde Obedience Now they say God doth not command these things at all but he counsels them as the best Hence those only that do thus are called religious men spiritual men and perfect men and those that do these things they say do better and more things then God doth command This Doctrine is suitable to flesh and bloud which would have God to be a debtor to it A thing may be indifferent as a Counsel in the general nature of it yet in particular to this or that man it is a precept as Marriage is not a command to all yet in particular to him that thinks the not marrying is a greater advancement to Gods glory and he hath the gift to do it then it is a command to him so Paul though he took nothing for the preaching of the Gospel as yet he might have done yet because of that particular case he was in he was bound to do it 2. When God hath appointed one end he hath left divers waies or instrumenss to attain that end it is left then to a mans choice to take which he will onely he is bound to strive to attain the end 3. In good actions there is the inward work of the heart and the outward circumstances which being singular are not commanded we cannot do more then the Word of God requireth for the inward and for the outward the number iâ— not determined as to pray three or four times to give so much or so much These Vows are not lawful because they are not in our power and because they are repugnant to Christian Liberty and the common vocation of all Christians Continence is not in our power but is a singular gift of God To submit ones self to any mortal man by a certain blinde obedience as the Monks do is repugnant to Christian liberty To live by begging and the labours of others doing nothing is repugnant to the common vocation of men to whom this ought to be a certain rule He that doth not labour let him not eat Therefore it is not lawfull to vow such things 2. They are not profitable much less necessary as they are used by the Papists but pernicious to the Christian Church From the Vow of Continence arose abominable filthinesses of all kinds in the Monks Cloysters From the Vow of feigned Poverty arose so many kinds of unprofitable drones which devour the honey of the sedulous Bees From the Vow of blinde and absolute Obedience flow such execrable insolencies against the lives of Princes and such horrible treasons as have frequently been perpetrated by the Jesuites Of the Vow of Continence The Papists much prefer a single life before a wedded estate holding that the very indifferent actions of a Votary viz. to eat or drink are to be preferred before the best actions of the conjugall estate as to pray hear or receive Sacraments and that the entring into this estate is as good as Baptism so that whosoever should die immediately after that Vow should certainly be saved The vowed single life among the Papists is so far from being a state of perfection or supererogation as that it is for the most part a sinful estate in respect of making the Vow For it is a sin to vow that which a man doth not know to be lawful or not in his own power Matth. 19. 11. The Vow of Continence whereby a man promiseth to God to keep chastity alwaies in single life that is out of our state of wedlock Against this Vow makes that 1 Cor. 7. 9. Cardinal Campegius doubted not to say That it is a greater sin for Priests to be married then to keep many Harlots at home Abraham was twice married the rest of the Patriarchs were married men and so the Priests the Prophets and Apostles and almost all the Scripture setteth before us as examples of perfection Religious single life is Angelical Rhem. on Matth. 22. 30. It is a slender praise to be like unto the Angels in that they neither marry nor are married For since the Angels have no aptness nor ability unto the company of women as those which have no bodies it can be small praise unto them to abstain Married persons have not been inferiour unto Virgins in their prompt obedience unto Gods will wherein the Angels are set up for patterns unto us as Abraham Isaac Iacob Moses David Hezekiah Peter Cartwright on Rhem. Test. Vide Spanhem de Dub. Evang. Dub. 28. The Papists hold marriage an unclean thing and yet make it a Sacrament If marriage be unclean Adam sinned in his perfect estaâ—â— he sinned before the fâ—ll he sinned before he sinned The Pope and Priests in detestation of the marriage of Ministers do for this cause brand Protestants with the terms of carnal fleshly and beastly Ministers Iohn Haymond our Epigrammatist told Queen Mary her Clergie was saucy if they had not their wives they would have Lemmans The Popish Votaries according to the French Proverb have a Law not to marry and a Custome not to live chaste Dr. Taylor that couragious Martyr said at his parting Blessed be God for holy Matrimony That Proverb Si non caste saltem caute came first from the Papists The Greek Church saith He cannot be in Holy Orders that is married The Reformed Church saith He may be in holy Orders that is married and convertibly II. Of the Vow of Poverty It is a blessing of God to be in a state to give rather then to receive Psal. 109. 10. Therefore to renounce that state wherein God hath made one able to give is wilfully to renounce the blessing of God That place is unanswerable Eccles. 7. 11. because hereby more good may be done The person vowing poverty is either rich or poor if poor he voweth to leave all when he hath nothing at all to leave if rich and voweth to give away all for merits sake he sins against faith because he sets up his own merits as if Christs were not fully enough 2. Poverty is in it self an evil therefore Agur prayes against it Prov. 31. because of the temptations that are in it It is unlawful for a man to put himself willingly into that condition in which there are many dangers of sinning 3. This hinders a greater Good as the Offices of Charity and Liberality and therefore may not be vowed For the blinde obedience of Superiours I have touched upon that before and the mentioning of it is a sufficient confutation The Jesuites vow to their Generals and their Superiours not onely an obedience of will but also of judgement which they call a blinde obedience They are a kinde of Regulars professing obedience to the Pope and their General at whose sending they must of free cost preach wheresoever they be sent They may rather be called Jebusites Mr. Ball in his larger Catechisme after the handling of the Ordinances before he treats of the Commandments speaks
4. That it hinders their acceptation Revel 9. 20. 2. By the Minister 1. A spirit of uncleannesse works in the Prophets Zech. 13. 2. 2. A great deal of pride Col. 2. 18. 3. A vehement desire of drawing proselytes after them Gal. 6. 13. 4. Horrible hypocrisie Matth. 23. 13 14. 5. Worldly wisdom and fleshly ends 2 King 16. 11. 6. A constant ignorance and idlenesse in them While they slept the envious man sowed tares 7. Cowardise Gal. 6. 12. 3. By the people 2 Thess. 2. 10 11. Hos. 5. 11. Amos 4. 5. Three things about the worship of God are to be considered 1. The kindes of it that is as was before said certain orders of actions to be performed 2. The parts of it that is each action of each kinde so receiving the Lords Supper is a kinde of worship the action of giving taking eating drinking with the things hereby represented are parts 3. There are certain circumstances and solemnities for the manner of celebrating those parts and kindes Now the two former must be expressely commanded The later must not be forbidden nor condemned onely a thing of solemnity is changed into a part when a religious necessity is imposed upon it and a spiritual efficacy conceived to be annexed unto it as appears in the Priests garments in the Law Thus for example Prayer is a kinde of Gods worship the confession of sins Petition and Thanksgiving for benefits be parts of this kinde of worship and so are the person to whom and the person in whose name necessary things for the matter of the worship But now whether I pray in such or such a place whether with eyes lift up or cast down whether kneeling or standing whether with mine head covered or uncovered these are certain points of solemnity as it were adjuncts of the exercise And here it is sufficient that I use no such circumstance as is condemned nor neglect any that is commanded but if I do esteem it a matter of religious necessity to God-ward to pray in such a place rather then such and conceive that my prayers shall be more effectual for my good there rather then elsewhere not having any such warrant from God I do now turn the circumstance into a part of worship and seeing it is not from God of false worship The several kindes and parts of Gods worship are either Ordinary or Extraordinary I. Ordinary 1. Publick 2. Private 3. Indifferent First Publick such as ought to be usually and onely performed in publick Assemblies of whole Congregations in one known appointed place as being open and publick professions of our allegiance to God Such are two alone 1. Preaching of the Word which hath two main parts 1. The Explication and Declaration of any part of holy Writ or any point of Doctrine contained in holy Writ 2. The Application of that part of holy Writ or point of Doctrine so contained in Scripture to teach admonish exhort correct comfort for which things it is most fit and convenient The second publick worship is administration of the Sacraments that is of the seals of the new Covenant of Grace which are two alone 1. The seal of ingraâ—fing into Christs body called Baptism where the parts are outward washing with water inward bestowing the bloud of Christ to wash and purge the soul. 2. The seal of our nourishment in Christ whereof the parts are outward on the Ministers part taking blessing breaking distributing bread and wine on the receivers taking eating and drinking bread and wine inward certain works of God in giving his Sonne and of the receiver in receiving him This is publick worship Secondly Private two 1. Meditation by ones self alone of the Word of God or the parts of it in any particular matter the parts of which are consideration of the truth thereof and application of the same to ones self 2. Conference with a few others which is a mutuall propounding of mens judgements of any part of Scripture or point of Religion for their mutuall edifying as Paul went up to conferre with Peter and with the chief Apostles Thirdly Indifferent which may be done both publickly and privately yea which must be done both in private by each person and family and also may be done and most of them must be done by the whole Assemblies of men professing true religion These are ordinary which must be of constant and continual practice day by day as occasion serveth which are four 1. Reading the Scriptures and good Books or hearing them read which is an intentive observing of the things contained in the Word or such godly Books as tend to make the points of doctrine in the Scripture contained more plain and usefull unto us 2. Catechizing which is a particular teaching the principles of Religion by Question and Answer necessarily required of all Housholders and Ministers to the young or ignorant people of the Parish For the Housholders it is apparent in that Commandment that they should whet these things upon their children for Ministers Let him that is catechized in the Word make him that catechizeth him partakers of all good things Where catechizing is made a part of the ministerial function of a Pastor in regard of which maintenance is due unto him 3. Prayer Pray continually saith the Apostle for private prayer Enter into thy closet and pray saith our Saviour Christ and Mine house shall be called a house of prayer saith the Lord himself for publick worship 4. Singing of Psalms whether Scriptures or other conformable unto Scripture made by godly men ones self or others it is not material as some think for so saith David Sing unto the Lord a new song and so saith the Apostle Edifie your selves with Psalmes and Hymnes and spiritual Songs the word translated Hymnes signifieth such a Song as is uttered with voice alone but Spirituall Songs and Psalmes are such as are sung to the tune of any well tuned Instrument of musick but must be so performed as may be for edification And these are ordinary services The extraordinary services are such as are to be performed upon particular and special occasions either publick or private such are 1. Fasting which is the setting of an artificial day at least apart to the work of humiliation and reconciliation 2. Feasting which is the setting of so much time apart to the work of rejoycing 3. Vowing which is a tying of ones soul by Gods name unto Gods self to do or not to do a thing lawful for his furtherance in godlinesse These be all the kindes of worship which God in his Word requireth and the performance of them each in their place and order is required at the hands of all Gods people by vertue of this Commandment so that each man and woman stands bound in conscience constantly to perform the publick and private as God gives ability and the extraordinary upon such extraordinary occasions as fall out to require the performance of them
that may be And thus God is dishonoured in heart Now he is dishonoured outwardly and that 1. In tongue 2. In action In word by all such kinde of speeches as are contrary to those four kinds wherein our words touch Good any way that were named in the affirmative part As first contrary to good and charitable wishes there are 1. Formal wishes as when men in a form say God bless you God save all much more when it is in falshood the tongue speaking peace when the heart wisheth mischief as David complains of his enemies that came to visit him and then wished him all welfare in tongue but were so contrary minded that after they wished he might never recover and so were bold to utter their malicious conceits when they came forth 2. Contrary to these good wishes are curses imprecations and execrations against ones self or others especially such as wherein the Devil hath his name honoured as the Devil take thee the Devil go with thee or though God be wished to be the authour of the evil as God confound thee or the like It is a token of an evil heart to be apt to curse they which love cursing shall have enough of it these bad wishes will fly back to the nest where they were hatched The Apostle delivers it as a token of an unregenerate man that the gall of aspes is under his lips and that his mouth is full of cursing and bitterness it is a proof of a soul very much void of the fear of God when a man dareth to speak to God to become his hangman or executioner and a most horrible boldness when a man dare invocate the Devil for revenge S. Iames speaks of it as a wofull and grievous crime that a man should with the same mouth bless God and curse man who was made after the image of God yea not alone to curse men but to curse any creature wishing pox or plague upon it or murrain or the like is a fearful abusing of God from whom we dare ask such things unless we curse in Gods Name being armed by his authority and warrant for if God bid his servants curse they must curse I mean by pronouncing a curse yea by praying God according to his truth to fulfill his curses But of wicked and unwarrantable cursing we have an example in the proud Goliah who cursed David by his gods and of Shimei who cursed David with a horrible and bitter curse And these be against good wishes 2. Against respective mentioning of Gods Titles and Attributes there are two faults the one is a light and foolish speaking of them by way of wonderment or otherwise as O Lord God Good God when a man thinks no more of God nor his goodness then he thinks of the Devil or Pope so in other like occasions 2. There is a mentioning of Gods Titles by way of vilifying and abusing him as Who is God that I should let Israel go and What God can deliver out of my hands and a mentioning of him by way of blaspheming speaking evil of him in such fearful accusations as are not to be named as raging against his justice truth and wisdome and charging him with the contrary imperfections as some in their distemper have done a most hideous and fearful sin Contrary unto good conference of Gods Word and Works there are four faults 1. Vain jangling a discoursing of Gods Word or Works onely to shew wit and win applause or to dispute of them onely to try masteries and get victory especially if a man choose out nice points or genealogies and idle needless questions If a man do jangle and wrangle about the most useful points it is a great fault but if he fill the world with controversies about trifles this is a greater abuse and more dangerous because these matters will most easily breed doubt upon doubt 2. When men make jests of Gods Word alleadging any place of Scripture in merriment to procure laughter or make a mock of any of Gods special Works as the people did of the Apostles speaking in strange tongues as if it had been nothing but the vent of new wine overabundantly swallowed 3. When men misapply Gods Word and Works as by mis-alleadging them to countenance sin and maintain wickednesse or contrarily putting off Gods testimonies and mis-interpreting Scripture as that wicked Syricius would have no Ministers marry because those that were in the flesh could not please God and as the Popish Cardinal would have the Pope take upon him to punish because it was said to Peter Slay and eat and such like But especially the making spels of verses of Scripture by the words written spoken or hanged upon ones neck to cure agues or the like and so by misapplying Gods works to any wicked conclusion as if he did not hate sin because he is patient in not punishing of it Any wrongful wresting of the Scriptures or any of Gods works is a shameful abusing it to Gods dishonour Cavilling and despitefull objecting against Gods Word as if it were false and repugnant to it self or a meer invention of men and against his works as if they were not righteous and just picking a quarrel with God in either of these two is an high dishonouring of him and very displeasing to his Majesty And all these are directly contrary to the holy and good conference which we ought to have together of Gods Word and Works Now some other things are contrary to the confessing of the true Religion and these are 1. Denying and disavowing the same principally if it be against the light of a mans own conscience and after some professing and maintaining of it before for Christ saith that if any man deny him before men him will he also deny before his heavenly Father So Peter denied that he knew Christ but we know how dear it cost him afterwards 2. There is opposing the truth of God setting ones self by shifts and devices to impute falshood unto it and to pull down the pillars of it as the wicked Iews opposed themselves to the faithful and sincere preaching of Paul and did dispute against those things which he spake labouring to make it appear that all he spake was but a meer lie and falshood which is therefore a very wicked thing because it tends to make others also hang back from believing the truth and most wicked when it is done contrary to a mans own knowledge or conscience and so that he himself knows it is truth which he opposeth but most of all abominable when it is as it was in the forenamed Iews joyned with actual persecuting of them which do stand for the truth and labour to uphold the same Lastly when men strive to maintain falshood or false Religion and false Faith indeavouring by coloured and cloaked reasons to get unto it the colour of truth which is heresie when it is joyned with obstinacy and then a most damnable thing when a man is condemned of his own
there is Divinity Rom. 1. 18 19. 20. 2. 14 15 * Omne bonum est sui diffusivum ergo maximè bonum est maximè sui diffusivum Ut se habet simile ad fimile ita se habet magis ad magis Locus topicus 2. What Divinity is Theology if thou look after the etymology of the word is a speech of God and he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things Peter du Moulin Theology is so named from its end God as other arts are called humanity because man is the end of them The whole doctrine of Religion is called Theology that is a Speech or doctrine concerning God to signifie that without the true knowledge of God there can be no true Religion or right understanding of any thing Befield on the Creed Lactantius de ira Dei 2. What Divinity is Tit. 1. 1. 1 Tim. 6. 3. Col. 1. 5. 2 Tim. 2. 18. Theologia est doctrina de Deo ac rebus divinis Divinity is the knowledge of God Theologia est scientia vel sapientia rerum divinarum divinitus revelata ad Dei gloriam rationalium Creaturarum salutem Walaeus in loc Commun De genere Theologiae est quaestio quod idem ab omnibus non assiguatur Nam illis arridet Scientia aliis Sapientia aliis Prudentia Litem hanc dirimere nostri non est instituti etsi verè scientem verè sapientem verè prudentem eum judicamus qui verus sincerus est Theologus Wendelinus Christ. Theol. lib. 1. cap. 1. 3. How Divinity is to be taught 1. Discenda est Theologia imprimis textualis 2. Systematica seu dogmatica 3. Elenctica problematica Voetius Bibl. Theol. l. 1. c. 6. 4. How Divinity is to be learned Job 28. 1 2. Mat. 7. 7. John 20. 21. Deut. 29. 29. Rom. 12. 3. 6. 7. 2 Tim. 2. 23. Mat. 11. 25 Prov. 2. 2. 8. 4 5. 8. 17. 33. 5. The opposites of Divinity 6. The excellency of Divinity a Paul cals it The excellency of the knowledge of Christ Phil. 3. 8 Psal. 40. 8. Christ is the principal subject of the whole Bible being the end of the Law and the substance of the Gospel M. Perkins Quicquid est in suo genere singulare eximium id Divinum b Agreeable to which is the French Proverb Ministre ne doit scavior que sa Bible a Minister must know nothing but his Bible * Psal. 12. 6. Mahomet would have had others believe that he learned the doctrine of his Alcoran from the holy Ghost because he caused a Pigeon to come to his Ear. Origen saith of the devils there is no greater torment to them then to see men addicted to the Scriptures Num. hom 27. in hoc eorum omnis flamma est in hoc â—runtur incendio In Theologia principium duplex Estendi Cognoscendi sive quo quid est aut cognoscitur illud con tituit scibile objectum hoc gignit scientiam perficit subjectum illud est Deus hoc Dei ipsius verbum videlicet ut in Sacra Scriptura expressum consignatum est Hoornbeeckii Antisocinianismus l. 1. c 1. controv 1. Sect. 1. Of the Scripture c The Scripture is called The word of God Ephes. 6. 1 Pet. 1. 15. The counsel of God Act. 20. 27 The oracles of God Rom. 3. 2. The Law of God Psal. 1. 2. The minde of God Prov. 1. 23. d It is called Word because by it Gods will is manifested and made known even as a man maketh known his minde and will by his words It is also said to be The word of God in regard 1. of the Author which is God himself 2 Tim. 3. 16. 2. Of the Matter which is Gods Will Ephes. 1. 9. 3. Of the End which is Gods glory Ephes. 3. 10. 4. Of the Efficacy which is Gods Power Rom. 1. 6. e So it is called the Bible or Book by an excellency 't is the only Book as f August de civit Dei lib. 15. c. 23. Ita usus obtinuit ut sacra ista scripta quibus tanquam tabulis perscripta est ac consignata Dei voluntas nomine Scripturae per autonomosiam intelligantur Beza in Joh. 20. 9. The Scriptures exceed all other writings in divers respects 1. Because all these writings were inspired by the holy Ghost so were no other writings 2. They contain a platform of the wisdom that is in God himself 3. Because they were penned by the greatest wisest holiest men the Prophets Apostles Evangelists 4. They are more perfect pure and immutable then any mans writings Mat. 5. 24. 2 Tim. 3. 17. 1 Pet. 1. 23 Mr Bifield on Pet. * The principal Author of all Scriptures is God the Father in his Son by the holy Ghost Hos. 8. 12. 2 Pet. 1. * Acts 7. 50. 1 Câ—â— 11. 23. The Father hath revealed the Sonne confirmed and the holy Ghost sealed them up in the hearts of the faithfull Exod. 4. 12. Deut. 18. 1â— 2 Cor. 13. 3. John 1. 56. Heb. 1. 1. Ezâ— 12. 25 28. Rom. 1. 2. Isa. 58. 14. Evangelium dicitur sermo Christi 3. Col. 16. Utroque respectu Authoris materiae Davenantius * Rainoldus in Apologia Thesium de Sacra Script Eccles * Tria concurrunt ut hoc dogma recipiam Scripturam esse verbum Dei. Esse quosdam libros Canonicos Divinos atque hos ipsissimos esse quos in manibus habemus Primum est Ecclesiae traditio quaeid affirmat ipsos libros mihi in manum tradit secundum est ipsorum librorum divina materia tertium est interna Spiritus efficacia Episc. Daven de Iudic. controvers cap 6. What the Divine Authority of the Scripture is * Formale ob 〈…〉 generaliter absolutè consideratum est divinâ— revelatio in tota sua amplitudine accepta seu divina authoritas cujuslibet doctrinae à Deo revelatae sive ea scripta sit sive non scripta At formale objectum fidei illius qua creduntur ea quae in Scriptura credenda proponuntur est ipsius Scripturae divina canonica authoritas Baronius adversus Turneballum The description of the Scripture Rom. 1. 28. 2 Pet. 3. 15 16. 2 Pet. 1. 20 21. * 2 Tim. 3. 16. Rom. 15. 5. Scriptura est verbum Dei ejusdem voluntate à Prophetis Evangelistis Apostolis in literas redactum doctrinam de essentia voluntate Dei perfectè ac perspicuè exponens ut ex eo homines crudiantur ad vitam aeternam Gerh. de Script Sac. â—oâ— 1. Scriptura est expressio quaedam sapientiae Dei afflata è Sancto Spiritu piis hominibus deinde monumentis literisque consignata Pet. Martyr loc commun l. 6. Scriptura est instrumentum divinum quo Doctrina salutaris à Deo per Prophetas Evangelistas tanquam Dei actuarios in libris Canonicis veteris novi Testamenti est tradita Synop
in quibus aliquid prolocutus est lingua vernacula Salmasius de Hellenistica ad quartam quaestionem Princeps caput regula divinorum oraculorum salutisere ac necessariae veritatis est Christi Evangelium quo caeteri sacri libri omnes censentur precium accipiunt tâ—m veteris instrumenti quam novi Lod. Viv. de ver Fid. Christ l. 2. c. 9. Parvae interdum in Evangeliis diffiâ—entiae argumentum praebent veritatis ne ex composito videantur scripsisse si per omnia consentirent Chrysostomus Ex omnibus iis qui acta Christi doctrinâ—m literis mandarunt antiquissima illa prima Ecclesia illorum temporum pene aequalis solos quatuor tanquam sacro sanctos â—irmissimae fidei ac veritatis approbavit ac retinuit Matthaei Joannis qui rebus omnibus interfuerunt Marci ex relatione Petri Lucae tum ex Pauli revelatione tum relatu aliorum qui erant cum Domino versati Lod. Viv. de verit fid Christ. l. 2. c. 8. g Sunt sanâ— in â—o quo nunc utimur volumine libri aliquot non ab initio pariter recepti ut Petri altera ea quae Iacobi est Iudae duae sub nomine Ioannis Presbyteri Apocalypsis ad Hebraeos epistola sed ita tamen ut à multis Ecclesiis sint agniti Grotius lib. 3. de verit Relig. Christ. p. 143. vide plura ibid. The Book of Esther and Cantiâ—les were doubted of by some Vide Bellar de verb. Dei l. 1. c. 17 18 19. Joh. 8. See in the Annotat in loc h Vide Calvin in loc Chamier Tom. 1. l. 12. c. 7. Saepe falsissimae sunt Epistolarum Paulinarum subscriptiones Capellus i Vide Scultetum Bezam k Timothy is expresly by the Apostle called an Evangelist 2 Tim. 4. 5. therefore Titus having the same charge in Crete as he had in Ephesus they were both Evangelists Cartw. on the Title of the Epistle to the Romans See him also on the Title of the first Epistle to Timothy l We call them Historical in which is contained an Historical narration of things done â— for although in them there be many things pertaining to doctrine yet the chiefest thred and scope of the speech containeth a narration of an History done hence they are called Historical The Grecians call the Letters sent from one to another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epistles Wotton on 1 Joh. 1. The holy Ghost styles it a Prophecy Rev. 1. 8. 22. 7. 10. 18 19. See Rev. 1. 19. Ex Lutheranis satis commendari nequit Harmonia à Chemnitio ad stuporem usque dexterrimè capta à Lysero fideliter continuata à Gerhardo dexteritate fidelitate pari consummata ex Pontificiis Jansenius ex Calvinianis Calvinus Waltheri officina Bibl. m Apostle when it is properly taken extendeth it self not only to all the Ministers of God being sent of God but to the Embassadour of any Prince or Nobleman or that is sent of any publick Authority and it is used in the Scripture by a Synecdoche for the twelve that our Saviour Christ appointed to go thorowout all the world to preach the Gospel unto the which number was added St Paul and as some think Barnabas these were 1. Immediately called by God Gal. 1. 1. 2. They saw Christ 1 Cor. 9. 1. 3. They had the field of the whole world to till they were sent into all the world Cartw. Reply to Dr Whiâ—gist in Defence of the Admonition p. 45. Apostolatus â—rat functio quae post fundatas semol Ecclesias successionem non admisit sed cum ipsis Apostolis desâ—â—t Down Diatrib de Autich Vide Lod. Viv. de verit Fid. Christ. l. 2. c. 19. n In Chronica vide Seldenum de jure naturali * Lib. 7. c. 12. o Lib. 2. c. 24. p Lib. 3. c. 1. q Tertullian cals Matthew Fidelissimum Evangelii Commentatorem De serie annorum quibus scripti sunt libri novi Testamenti satis est curiosum animosè contendere Tamen video apud veteres non esse unam eandemque sententiam Chamierus Vide Sixti Senensis Bibliothecam sanctam Walther in officina Biblica Postremus omnium Evangelistarum scripsit ut colligeret quae aliis erant omissa vel brevius perstricta Chamier de Eucharistia l. 11. c. 4. Iohn in his Epistles was an Apostle in his Apocalyps a Prophet in his Gospel an Evangelist In his Gospel he writes more expresly then the resâ— of the Deity of Christ and in the Revelation of the coming of Antichrist q Acta Apostolorâ—â—m sunt Chronâ—â—ca quaedam priâ—nae Ecclesiae in Novo Testamentâ— Sic dicuntur quia râ—s primis Ecclesiae Christianae temporibus maximè ab Apostotis gestas describunt Martinins in memoriali Bibliâ—â— Paulus ad Roman undecim capitibus fidem fundat quinque cap. deinde mores superaediâ—icat Ad Galatas quinque fidem uno sexto mores docet Sic in aliis quoque Epistolis facit Lutherus Tomo 2. In S â— Pauls Epistles this order is kept those Epistles are set first which were written to whole Churches and then those which were written to particular persons In both these sorts the compâ—ler of them seemeth manifestly to have had respect of setting the Epistles in order according to their length Cartw. Ordo Epistolarum Paulinarum respectu scriptionis alius est quam respectu positionis in Bibliis Waltherus in officina Biblica Ludovicus Capellus historia Apostolica illustrata Epistolae Paulinae non temporis ordine locatae sunt ab iis qui eâ—s primi in unum volumen compegerunt sed pro dignitate corum ad quos scriptae sunt Ideo praecedunt quae ad Ecclesias sequuntur quae sunt ad singulos Grotius Câ—a 16. 15. 18 Capellus ibiâ— Acts 20. 2. Capellus ubi supra Capelli historiâ— Apostolica illustrata Inter Epistolas quae sunt ad Ecclesias prima est quae ad Romanam ob urbis ejus majestatem Grotius * The City of Corinth was a famous Metropolis in Achaia notable for wisdome one of the seven Wise-men is celebrated for a Corinthian Tully calleth it Lumen Graeciae a It was famous also for riches and merchandize and for pride luxury lust whence the Proverb Non cuivis homini contingit adire Corinthum Lais there asking a great sum of money of Demosthenes for a nights lodging with her he answered Non emam tanti poenitere b Acts 19. and 20. 16 17. c Bayne See Ephes. 5. 18. See Phil. 4. 16. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honoro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus q. d. cultor Dei vel honorans Deum Sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magni aestimo in pretio habeo honoro Pasor e Plena roboris lacertorum est tota Epistola singulis ejus verbis mirifica quaedam argumentandi vis latet recondita Scultetus f Duplex dubitatio de
libri constanter legunt Hu Gen. 3. Septuaginta haben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldaica Paraphrasis hanc lectionem confirmat Temque quidam codices vulgatae Editionis retinent ipse quidam ipsum Postremò pondus ipsum sententiae postulat ut hoc de semine mulieris non de mulicre intelligam Whitak h Ex voce Hebraeapotest emendari prava vulgi consuetudo qui duobus Cornubus pingunt Mosen rident igitur nos execrantur Iudaei quoties Mosen in templis cornuta facie depictum aspiciunt quasi nos eum diabolum quendam ut ipsi stultè interpretantur esse putemus Sixtus Seneâ—sis Biblioth Sanct. l. 5. Annot. 116. Vide Grotium in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX i Invictum in hoc loco prout in Hebraeo extat contra Iudaeos pro Dcitate Christi argumentum situm esse agnosâ—unt Pontificii Amama Antibarb Bibl. lib. 3. Proculdubio eâ—â—iro illo erga Christum Dei silium odio profecta est illa Ebraeiâ—textus detorsic potius quam interpretatio ringi enim videas Iuâ—aeos cum audiunt Messiam Dei esse filium Mayerus in Philologia Sacra Illustre est vaticinium de Christo faedissimè obsâ—uratum à Graeco Latina interprete à quibus neutra vox est expressa Chamierâ—s de Canone l. 13. c. 9. Supersubstantialem id est Ad substantiae nostrae Conservationem necessarium Eman. Sa. Omnes veteres latini Scriptores panem quotidianum legcrunt itaque ineautè quidam nostro tempore in vulgata Editione pro quotidiano Supersubstantialem posuerunt quod corporis Cibo quem à nobis peti probavimus minimè convenit Maldonatus Jansenius idem ferè habet Harm cap. 41. Their own Dictionaries and Doctors expouÌ„d the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratified or undeservedly accepted or whoÌ„ Gods singular favor had made acceptable a Non habet ex hoc loco prudens lectora Paulo conjugium esse Sacramentum non enim dicit Sacramentum sed mysterium hoc magnum est The Apostle saith he speaketh not of corporal marriage of a man and his wife but of the spiritural marriage of Christ and his Church b Erasinus dicit an fit sacramentum olim dubitatum erat à scholasticis Certè ex hoc loco non possit effici nam particula adversativa ego autem satis indicat hoc mysterium ad Christum ecclesiam pertinere non ad maritum uxorem Mark 6. 8. Vide Salmeronem Riberam in loc Praefat in nov Test. Dr Fulk against Martin Vide Whitakeri Controversiam primam quaest secundum cap. 10. 11. 12. de Scripturis Sixtinus Amama censuram vulgatae versionis in Pentateucho caepit telam pertexturus nisi morte fuisset praeventus Waltherus in officina Biblica Sixtinus Amama Haeretiâ—us versionis Sixtinae inimicissimus ut proinde meritò dici possit Anti-Sixtinus Tract Joan D â— Es ieres de Text. Heb. Disput. 2. Dub. 2 b God in Christ or God and Christ is the object of Christian religion without knowledge of Christ we cannot know God savingly Iohn 11. 37. In Iudah onely is God known No man cometh to the Father but by me The ultimate object of faiâ—h is God 1 Pet 1. 21. c 2 Tim. 3. 16. Rom. 15. 4. The word of God is profitable five ways 1. For confirmation of true Doctrine or teaching men the truth 2 Tim. 3. 16. the Apostle tells us of four ends of Scripture The first two are commonly referred to Doctrinals the last two to Practicals If any of these be wanting a Christian is not perfect so much as in the perfection of parts he is but half a Christian who is an Orthodox believer if he be not practical also and he is but half a Christian who is practical if he be not an Orthodox believer Mr Gillesp. miscel c. 12. 2 Reproof of error 1 Tit. 9. Rectum est index sui obliqui Quibus principiis veritas astruitur iisdem principiis falsicas destruitur Tertullian calls the Scripture Machaera contra haereses Aufer haebreticis quaecunque Ethniri sapiunt ut de scripturis solis quaestiones suas sistant Et stare non poterunt Teicul de resurrectione carnis In comitiis Vindelicorum cum Episcopus Albertuâ— aliquando legerâ—t Biblia referente Luthero in Sermon Convival interrogasset quidam è Consiliariis quid libri hic esset Nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria Dr Prid. orat octava de vocatione ministrorum 3. Correction of ill behavior 4. Instruction in a good behavior 5. Consolation in troubles Rom. 15. 4. Psal. 119. 29. Vide Zepperi Artem habendi audiendi conciones l. 1. c. 3 p. 34. 35. d Divinae autoritas Scripturâ— est Infallibilis veritas in verbis sensibus ob quam omnes fidem ei obâ—dientiam debent Altingius Exod. 32. 16. 2 Tim. 3. 16. 2 Pet. 1. 21. Heb. 11. Joh. 12. 14. 26. e Divina auctoritas suam trahit originem una ex parte ex immediato Spiritus S. afflatâ— ex alterâ ex sublimitate rerum quas exponit Waltherus in officina Biblica f Mat. 5. 18. Scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fide digna propter se crâ—denda quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Divinitus inspirara Hic illud Pythagoricum valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must take heed of believing Scripture to be the word of God because there is the greatest reason for it but for its divine Authority Matth. 24. 35 g The material parts of Scripture are true Historical narrations all the Histories therâ— related are undoubtedly true that of the Creation fall of Christ. â— Threatnings the eternal torments in hell are sure as if thou wast already in them 3. Promises the Scripture calls them the sure mercies of David 4. Predictions and Prophesies in Daniel Revelation as the downfall of Antichrist they speak therefore of things to come in the present tense to note thereby the certainty of the accomplishment Isa. 9. 6. Apoc. 18. 2. Veritas est conformitas rei cum Archeâ—ypo that is a great excellency of the word of God to be the word of truth Ephes. 1. 1â— Iames 1. 18. Acts 26. 27. it is so called â— In opposition to the shadows and types in the Law 1 Iohn 17. 2. By way of exclusion of all falshood iâ— comes from the God of truth 3. It contains all needful and transcendent truths h Ego in huâ—usmodi quorumlibet â—ominum scriptiâ— liber sum quia solis â—anonicis scripturis debeo fine ulâ—a recusatione consensum August de natura gratia c. 6. The essential form of the word is truth informing the whole and every part all divine truth is there set down i Scripturae Sancta appellatur Canonica toâ—um ejus corpus Canon Rationem nominis aut omnes aut ferè omnes esse testantur quia â—it
of Scriâ—ture commends the knowledge of it was careful to fulfill the Scripture did interpret it and gave ability to understand it * Deut. 4. 2. and 12. ult p Locus est egregius coque nostri omnes utuntur qui contra Papisticas Traditiones aliquid scribunt Whitakerus Longè illustrissimus lacus est Chamierus q Nobis adversus Papistas non de quibusvis traditionibus controversia est sed duntaxat de traditionibus dogmatum quibus continentur fides mores hoc est de ipsa Doctrina Chamierus lib. 9. de Canone cap. 1. r Vir ob ingenium laboremve ob Episcopatus dignitatem inter Papistas non postremi nominis Chamierus Vide Maldonat ad Joan. 16. 12. Estium ad Rom. 16. 17. Received from Christ himself teaching the Apostles Illud erat explicandum quo discrimine istae Traditiones tam multiplices graduque habendae sunt Nullum discrimen faciunt forsan ergò volunt Ecclesiasticas etiam Traditiones parem cum Divinis Scripturis Authoritatem habere Script cap. 3. Quaest. 6. Traditionum janua perniciosa est hac semel aperta nihil est quod non inde erumpat in ecclesiam Chamier 1 Chro. 1. 18. Luk. 3. 36. Eorum mihi videtur sententia samor qui negant vel è Lxx vel à Luca nomen Cainani suisse insertum existimantes potius alâ—unde irrepsisse post Evangelium à Lucâ conscriptum eujus suae conjecturae rationes habent non leves ut videre est apud Cornelium à Lapide in cap. 11. Genes Rivet Isag. ad Scr. pt Sac. cap. 10. Vide plura ibid. Lib. 4. de verbo Dei cap. 4. Vix ullum videas de Traditionibus agentem qui non hic magno fastu immoretur Chamieâ—us Distinguenda sunt tempora personae Non erant necessariae Scripturae ante legem ergo ne quidem post legem non erant necessariae Apostolis ergo ne nobis quidem negatur consequentiâ— Ratio est quia aliter Israelitas doceri voluit post legem Deus aliter ante legem Aliter Christus Evangelium voluit Apostolis revelari aliter nobis praedicari Chamierus John 2. 22. Jansenius affirmat haec multa non suisse diversa ab illis quae hactenus docuerat sed illustriorem illorum explicationem â—uc adducit illud appositè quod habetur 1 Cor. 3. Christus testatur se discipulis suis omnia tradidisse Joan. 15. 15. nihil ergo tacâ— it Hic locus omnium celeberrimus est Papistisque nostris inter primos in deliciis Chamierus Vide Grotium in loc 2 Tim. 3. 15 16 Luk. 16. 29 31 Act. 17. 3. What the tradition was he preached is expressed 2 Thess. 3. 6. 1 Cor. 2. 2. D. Fulk against Martin in his Preface s Papistae maximi qui unquam fuerint Traditionarii Chamier Syrus interpres habet praecepta sive mandata Cartw. Annota on the Rhem. Test. Hic Achilles est Papistarum magno fastu ostentatus ab omnibus singulis qui versantur in hac controversia Chamier de Canone l. 9. c. 8. t Cicumcifio faeminarum continetur sub illa masculorum Signum in solis masculis crat pro utrisque tamen saciâ—bat si finem usum ejus spectes Mariae perpetua virginitas non est fidei articulus ideò libenter amplectimur eam sententiam quae jam ab initio â—mer Christiaâ—os videtur invaluisse ut virgo fuerit hoc est pura à coitu viri non tantùm in toto Christi generationis mysterio quod sanè ut credamus necesse est sed etiam toto deinceps vitae tempore Chamierus de canone l. 9. c. 9. u Quam pertinaciâ—èr ludebat Helvidius in primogenito Mariae fratribus Christi ut negaret perpetuam virginitatem Chamierus Augustinus dicit nihil ad fidem necessarium obscurè in Scripturis doceri quin idem apertioribus locis aliis explicetur Non est traditum Evangelium obscurum difficile ad intelligendum tanquam paucissimis profuturum sed facile dilucidum apertum expâ—situm omnibus ut nemo esset quin petere illinc posset tanquam de fonte haurire quae salnti suae expedirent Lod. Viv. de ver Fid. Christ. l 2. c. 9. vide plura ibid. y Verbum Dei collatam cum liue analogia multiplex Lucis est dispelierâ— tenebras omnia manifestare â—lâ—is lacâ—re noÌ„ sibi lâ—renihil purius illustrius graâ—ius utilius faecundius caelest is ejus crâ—go odio habetur sape à malis est bonum Commune plurium penetrat sordes sine inquinamento Sphanhemius Dub. Evangel parte tertia Dub. 94. Scriptura seclaram prositetur tum formaliter tum effectivè â—umiâ—osam illuminantem Id. ibid Isa. 59. 21. Jer. 32. 40. and 31. 31. z Difficultas dut à rerum ipsarum natura est quâ— percipiuntur aut ab ipfis percipientibus aut ab its quae intercurrant mediis Res quae percipiantur natura sua intellectu difficâ—les sunt aut per obscuâ— it atem ut res futurae aut per majestatem ipsarum ut mysterium S. Trinitatis Sic quid Sole clarius quid difficilius aspectu nam hebescit acâ—es oculorum nostrorum vi radiorum illius A percipientibus difficultatem esse quis sanus neget nam res quae sunt Spiritus homo naturalis non potest capere A mediis quae Deus ipse ecclesiae obtulit id est à Scriptura negamus difficultatem esse Junius The fundamentals in Scripture are plain to the Elect who are all taught of God so much as is necessary for their salvation Iohn 6. 45. the least as well as the greatest I believe that toward the evening of the world there shall be more light and knowledge shal be encreased Dan. 12. 4 and many things in scripture better understood when the Jews shal be brought home and the spirit of grace and illumination more abundantly poured forth Mr. Gillesp. miscel c. 10. See Rev. 22. 10. In the first times of the Church there were no commentaries upon the Scriptures the fathers had them without and yet then the Scriptures were understood Origen who lived 200 years after Christ was the first that wrote any Commentary upon Scripture The pure Text of Scripture was ever read to the people and never any Commentaries and yet was understood by them Apoc. 1. 3. * Solet obscuritas lectores absterrerâ— quo modo ajunt olim quendam dixisse Authorem obscurum à se removentem Tu non vis intelligi neque ego te intelligeâ—e a Especially in Genesis Iob Canticles Ezek. Daniel and the Revelation In regard of the manner of writing there are many abstruse phrases in scriptures as divers Hebraisms which perhaps were familiar to the Jews but are obscure to us All the skill of all the men in the world from the beginning to the end thereof wil not be able to finde out all truths contained in scripture either directly or by
his thoughts are there is no God In peccato duo attenduntur sâ—ilicet conversio ad commutabile bonum quae materialiter se habet in peccatâ— aversio à bono incommutabili quae est formalis completiva ratio peccati Aqu. 2. qu. 162. art 6. Two things manifest the enmity of the heart to God 1. A mans averseness from Christ and the way of the Gospel 2. His unwillingnesse to â—ely upon God alone for succour Omne peccatum est deicidium say the Schools It strikes at the very essence or being of God Every sin saith I would have no God Rom. 8. 7. abstractum deâ—â—tat essentiam Rom. 8. 23. There is a double curse come upon the creatures not only a generall curse on them all in the fall but a particular curse the figtree lay under a generall curse and it would have withered with that but because of the particular curse it withered presently Vide Lombard l. 2. Senten dist 25. Aqu. 1 2. qu. 85. art 1. Sins proper end is the dishonour of God and the ruine and abasement of the nature where it is the Law hath put another end on it the manifestation of Gods justice but Christ puts a new end on it the Lord will exalt his grace and mercy in the pardoning of it Sin hath defiled the soul in point of purity and disquieted it in point of serenity The soul of man in its creation exceeded thâ— Sun in glory in its greatest splendour It is called evil â—ine adjecto Rom. 7 13. the holy Ghost could not call it by a worse name then it self But sin that it might appear sin praedicatio identica and after that sin by the commandment might become exceeding sinfull hyperbolically sinfull The damned in hell hate God because they are sealed up in their obstinacy against him Isa. 51. 20. Rev. 16. 9. Aquinas brings that place to prove it Psa. 74. ult Aquin. part 1. qu. 48. art 6. proves that Culpa habet plus de ratione maâ—i quam poena 1 quia ex malo culpâ— sâ—t aliquis malus non ex malo poenae 2 quia Deus est auctor mali poenae non autem mali culpae Gods greatest punishment is to punish sin with sin He that is filthy let him be filthy still the greatest punishment in helâ— is sin as the Saints obedience in heaven is pars praemij so the blasphemy of the wicked in hell is pars poenae say the Schoolmen there is more evil in the cause then the effect See Field on the Church p. 418. Perk. vol. 1. p. 215. B. Bilson dislikes this in his Full redem of mankinde by the death of Christ from p. 14. to 136. B. Bilson p. 135 saith that hell pains were never added to Christs crosse for 1300 years since the Apostles time a The Stoicks thought all sins were of an equall nature because to sin is transilire lineas to passe the bounds but some may shoot wider then others though both miss the mark The Scripture evidently confutes this opinion Ioh. 16. 11. 1 Tim. 5. 8. Ezek. 16. 47. 2 Pet. 2. 26 27. Some sins are compared to Camels others to Gnats some to beams others to motes some to talents others to farthings As there are degrees of graces and vertues so of sins He that commits adultery by carnall copulation is a greater sinner then he that looks upon a woman to lust after her He that cals his brother Raca is not so great a murtherer as he that takes away his life See Shepheards Sincere Convert c. 3. Peccata spiritualia sunt majoris culpae quam peccata carnalia non quasi quodlibet peccatum spirituale sit majoris culpae quoâ—ibet peccato carnali sed quia considerata hac sola differentia spiritualitatis carnalitatis graviorae sunt quam caetera peccata caeteris paribus Aquinas 1. 2. qu. 73. art 5. v. plura ibid. All evill is worst in the fountain Mat. 21. 31. A Caution Sensuall lusts deprive us of communion with God we can never give them content they are disquieting and debasing lusts Spirituall lusts usually assault the highest persons men of greatest parts Rom. 1. 30 Elymas Achitophel Ieroboam Machiavel and of high condition the very Saints are apt to be proud of spirituall gifts these lusts are more subtle and deceitfull then sensuall lusts they are not easily discerned and have specious pretenceâ— one is not soon convinced of spirituall pride The operation of spirituall lusts is more vehement and impetuous the body moves slowly but the thoughts swifter then the Sun Sensuall lusts make us like a beast spirituall like the devil Iudas is called Satan There is in Christ both active and passive obedience his active answers the precept his passive your transgression of the prohibition Poena damni in hell answers to sins of omission as sensus to those of commission When Satan tempted Eve he first turned the heart from God Malum commissionis omissionis in aliquibus conveniunt in aliquibus differunt conveniunt 1 Qund utrumque contra legem 2 Quod utrumque etiam est privatio rectitudinis debita per legem requisitae Differunt tamen 1 Quia malum omissionis est contra praeceptum affirmativum Commissionis contra praeceptum negativum 2 Differunt ratione fundamenti quia malum commissionis immediatè semper fundatur iu actu aliquo aut habitu malum omissionis non sed in ipsa anima nullo actu aut habitu ita medio Barlow exercit 2. A sin of omission is an aversion of the heart from God and duty in some thing commanded as that of commission is a conversion or turning to the creature an something forbidden Iud. 5. 23. Ier. 10. 25. 2 Thes. 1. 7 8. 1 Cor. 9. 16. There is en aversion from God before there is a conversion to the creature Iam. 1. 14. By the greatnesse of the precept we may judge of the greatnesse of the transgression Mat. 22. 38. 1. Fomes seu depravatio inhaerens 2. Suggestiones cogitationum affectuum id est quando depravatio originalis movet se aliqua inclinatione 3. Delectatio 4. Consensus 5. Ipsum opus Chemnit loc Commun Lex Dei prohibet omnia etiam levissima peccati quae venialia vocabulo autiquo sed ineptè impiè ab adversariis usurpato vocantur Baronius Disput. Theol. de peccato mortali veniali Sectione 1. Vide plura ibid. Sectione 2. 3. a Aquinas 1ª 2ae Quaest. 88. Artiâ— 1 c b Bellarm. de Amiss grat statu peccati l. 1. c. 3 c. See Dr Halls No peace with Rome and Dr Priâ— Serm. 2. on Mat. 5. 25. p. 42. to 47. Mr Pemble of Justification Sect. 3. cap. 4. pag. 144 145 146. and Mr Burgesse of Justification pag. 206 207. and Doctor Featleys Vertumnus Romanus pag. 28 29. Bellarminus distinguit iâ—ter peccata quae sunt contralegem quae sunt praeter legem ut peccata venialia Sed
de habendis concionibus Ecclesiast c. 6. Vide plura ibid. Vide Ames de cons. l. 4. 6. 26. * In the Preface to his Remonst M. Wheatleys New-birth See M. Wards Coal from the Altar Doctrina est axioma Theologicum vel in Scripturae verbis positum expresse vel ex illis per immediatam consequentiam fluens Ames Medul Theol. lib. 1. cap. 35. Christ and his Apostles who were infallible confirmed all by Scripture Usus est axioma Theologicum ex Doctrina deductum utilitatem bonitatem vel sinem ejus ostendens Amesius ubi supra 1 Cor. 14. 3. 2 Tim. 4. 2. Oportet ut eo fine praedicetur Christus quo â—ides in cum promoveatur ut non tantum sit Christus sed tibi mihi sit Christus Luther loc commun Class 1. cap. 4. Quod Philosophi dicere solent Omuis actio sit per contactum id in sacra praedicandi actione vel maxime locum habet Davenant in Colos. 1. 21. See M. Gillespies Aarons Rod blossoming l. 1. c. 1 2 3. his Misc. c. 19 And the London Ministers Ius Drvinum of Church-Government Potestas Ecclesiastica à pelitica realiter distincta est 2 Paral. 1 1. 19. Joh. 18. 36. 2 Cor. 10. 3. 2 Cor. 1. 24. 1 Pet. 5. 3. Luc. 22. 25. 1 Cor. 3. 5. Col. cum Rom. 13. 14. Voetius * Bishop Ushers Speech in the Castle-chamber at Dublin concerning the Oath of Supremacy The Keys are an Ensign of power and authority in some Corporations as in others the Mace and Sword M. Udall told them in the days of Queen Elizabeth that if they would not set up the Discipline of Christ in the Church Christ would set it up himself in a way that would make their hearts to ake Discipline is used sometimes largely so as it extendeth to all Rule and Order appointed or left for the right managing of the things of God or strictly for the Censures of the Church So there may be a true Church without Discipline The Helvetians and those of Switzerland have no suspension at all but what offences other Churches suspend for the Civil Magistrate punisheth other way The Papists turn all Ecclesiastical power into a meer civil and worldly power Vide Spanhem Epist. ad Buchanan q. 2. M. Bals Triall of the ground of Separation See M. Cawdries Review of M. Hookers Survey c. 11. * Adversus Apollon c. 4. Ius excommunicandi ante Papisticam illam tyrannidem nunquam penes unum fuisse comperietur sed penes presbyterium quidem non excluso penitus populo Bern. Epist. Summum futuri judicii praejudicium est si quis ita deliquerit ut à communicatione orationis conventus omni sancti commercii relegetur Tertul. in Apol. It is that sentence of the Church wherby she ejecteth wicked sinners out of her Communion D. Field See M. Gillesp. Aarons Rod bloss lib. 2. cap. 10. The Schoolmen say Excommunication is Purgativa respectu Ecclesiae praeservativa respectu sidelium Sanativa respectu delinquentis Vide Aquin. partem tertiam Quâ—st 17 18 19 20 21 22. D. White in a Sermon at Pauls Crosse. Apostoli hoc Ecclesiae regimen instituerunt ut unus aliquis non solum populo sed etiam presbyteris diaconis praesiciatur penes quem sit manuum impositio sive ordinatio consiliorum Ecclesiasticorum directio Scultet in subscriptionem Titi. Presbyteri ex suo numero in singulis civitatibus unum eligebant eui specialiter dabant titulum Episcopi ne ex aequalitate ut fieri solet dissiâ—ia nascerentur Calvin Instit. lib. 4. cap. 4. M. Thorndike of Primitive Government of Churches cap. 6. â— Tim. 5. 22. Tit. â— 5. Ex usu Scripturarum nihil differt Presbyter ab Episcopo ne in Ecclesia quidem ulla saltem essentiali differentia sed tantùm accidentali Chamier Vide Collationem Rainoldi cum Harto cap. 8. pag. 461. 541. Danaeum in 1 Tim. 3. 1. Non est alius ordo Episcopi ab ordine presbyteri sed unus idem hoc tantum differunt quod ex Presbyterâ—rum consensu electione unus presbyter in altiori gradu collocaretur Qua de re videri possunt qui hanc materiam nuper accuratissimè tractarunt Illustris Salmasius clarissimus David Blondellus Rivet Grot. Discus Dialys Sect. 11. Nos putamus parum differre utrum Episcopis an à presbyteris gubernetur Ecclesia modo graviter fideliter obeant munus suum quiqui tandem ad clavum sedeant Si de antiquitaterâ—s est cum Hieronymo planè sentio Apostolorum aetate inter Episcopos presbyteros nihil fuisse discriminis Et communi presbyterorum consilio Ecclesias fuisle administratas Itaque Presbyteri Episcopis omninò sunt antiquiores Interim Episcopale regimen est antiquissimum paulò post Apostolos per universam Ecclesiam magno cum fructu obtinuisse est mihi compertissimum Bocharti Epistola ad Quastionem de Presbyteraâ—â— Episcopati Initio in remotissima Ecclesiae autiquitate non erat Ecclesiae regimen Monarchicum sed quasi ex Aristocratica Democratica mixtum quamvis propriè sanè loquendo eavoces in Ecclesia usurpari non debeant Vedel Exercit. in Epist. Ignat. ad Mariam Vide plura ibid. In co nobis imponunt quod vocant eum in Ecclesia Iudaica Pontificem maximum Nam Scriptura eum vocat summum Pontificem cujus in consacerdotes ut ita loquar nullum suit imperium tantum iis omnibus praeibat itaque regimen illud non erat Monarchiâ—um sed Aristocraticum quale regimen est Venetae Reipublicae in qua tamen Dux est Princeps Cameron de Eccles. Idem est Graecis Synodus quod Latinis conciliuÌ„ per C à conciendo Synodus est legitimus Christianorum hominum coetus sacer ex diversis Ecclesiis ac regionibus coiens quidem de rebus sacris babetur non autem de rebus profanis aut merè politicis à personis propter vocationem sacris Danaeus Isag. Christ. part 4. de potestate Ecclesiae c. 35. Vide plura ibid. * Concilium dictum à communi intentione eo quod in unum omnes dirigant mentis obtutum cilia enim â—culorum sunt Isidore Concilium dicitur non à consulendo aut consentiendo ut vulâ— Festus sed à concalando hoe est convocando sive congregando quod reivim naturamque declarat Concilium enim est hominum coetus aut concio aut convocatio aut conventus aut multitudo collecta ac convocata ab aliquo ad consultandum an t dijudicandum de rebus communibus Whitakerus de conciliis Quaest. 1. c. 2. Sic priscas illas Synodes ut Nicenam Constantinopolitanam Ephesinam primam Chalcedonensem ac â—imiles quae confutandis erroribus habitae sunt libenter amplectimur reveremurque ut sacro sanctas quantum attinet ad fidei dogmata nihil enim continent quà m puram
thy God and the God of thy Seed The Anabaptists 1. Frame a Covenant that God never made with Parents without their seed the Covenant of Grace alwayes was with parents and their seed in the first discovery of it Gen. 3. 15. therefore Eve is called the mother of us all So before the Floud Gen. 6. 18. and after 9. 9. 2. By this means there is great injury done to Infants for of such is the Kingdom of Heaven it is a great evil to seclude any from the Ordinances that have a right Gal. 3. 15. the Covenant of grace is also a Testament there is no childe so young but he may have his name put in his fathers will 1 Cor. 10. 23. 3. Hereby the practice and prayers of the Church are slighted Consuetud matris Ecclesiae in baptizandis parvulis nequaquam spernenda est neque ullo modo supersâ—ua deputanda August de Genes ad literam c. 22. The Pelagians of old and Anabaptists of late are to be condemned therefore who deny Baptism to be administred to children The main Arguments to disprove baptizing of Infants answered Object Every one that is baptized is first to be made a Disciple by teaching because Christ saith plainly Matth. 28. 19. Go teach all Nations and baptize them thereby intimating that they should not baptize those who were not made Disciples by teaching Infants cannot be made Disciples by teaching Ergò Infants may not be baptized Answ. The major is false and the proof brought for it doth not confirm it For Christ doth not here prescribe a course to his Apostles to be observed toward all but alone toward those Nations which were to be newly converted unto Christ and there is a great difference betwixt these and the Infants of beleeving Parents To the minor I answer by distinguishing there are Disciples made actually and virtually Infants cannot be made Disciples by teaching actually but they are made such virtually by their Parents accepting of the Doctrine of the Gospel Object All that are to be baptized have actual faith and repentance See Mar. 1. 4. Acts 2. 37. onely such were baptized by the Apostles as appears in divers places Whosoever believeth and is baptized c. Now Infants have not actual faith but only an external profession of faith Therefore they must not be baptized Answ. All that are to be baptized have not an actual faith but onely an external profession of faith as appeareth because even hypocrites are baptized that only make a shew to believe and repent Infants have an outward profession of faith in their Parents which bring them to Baptism and desire Baptism for them for the profession of faith made by the Parents is to be taken also for the childe The places which shew how the Apostles baptized believers do not prove that all must in their own persons make actual profession of faith but only that such ought as are there spoken of viz. men of years to be converted from another Religion to Christianity For in all places where mention is made of the Apostles baptizing believers they have to do with persons converted from some other Religion to the Religion of Christ. Therefore those places prove only that all such ought to make profession of actual faith in their own persons but they prove not that this is absolutely required of all to be baptized Object Christ was not baptized till he came to years Therefore we should defer it till then Answ. He was circumcised in his Infancy and so did partake of all Ordinances Luke 2. 21. in the Jewish Church as a member of the same therefore he could not be then baptized because the time of bringing in Gospel-administrations was not yet come 2. There is not the same reason for us this Ordinance was commanded by Christs institution and commended by his example Object What hath neither example nor precept nor just consequence out of the Word to warrant it that is evil Gods Word is generally a lanthorn to our feet and a light to our paths Answ. Baptizing of Infants hath a general and implicit precept for it though not expresse and direct in so many words Matth. 28. 19. Baptizing them By Them our Saviour doth not mean only the persons themselves that are made Disciples but them and theirs considered as a whole body and a Nation to be made a Church to him The believing Gentiles are graffed into the good Olive in stead of the unbelieving Jews cut off therefore in what sort those Jews stood in that Olive before their cutting off in the same state stand these Gentiles since their graffing seeing they are equally made partakers of the root and fatnesse of the Olive Rom. 11. 17. Now the beleeving Jews stood so in the Olive that every one did bring his seed into the same participation of the Olive with himself so the whole body was counted to be in that alone as well Infants as others For the Apostle saith The Promises are made to you and to your children And Moses saith That the little ones did enter into a Covenant with God that he should stablish them for a people to himself and that he might be unto them a God Deut. 29. 11. 26. 16 17. wherein Infants as parts of the whole body must be conceived Therefore it will follow that when a Nation or people by believing and being baptized do avouch God for their God and are avouched by God for his people then the whole body of the people so doing their Infants and all comprehended are to be accounted so to avouch him and are avouched of him which being proved we have here a precept to baptize such because they also are part of the Nations made Disciples not actually but virtually as the Israelitish Infants could not actually make a Covenant with God but virtually in their Parents Secondly We have most probable examples for we reade of housholds baptized and therefore also children which were a part of the houshold yea Act. 16. 33. it is said the Gaoler and all his were baptized not all that beleeved but all his whereby it is most probable that he had Infants which were baptized for else why is it said all his not all those that believed or received his Word or if he had no such Infants it is all one For had there been Infants this shews they should have been baptized seeing they were some of his Indeed it is said He did preach the Word to all in the house but they were not all his and perhaps not all baptized for it is not said they did believe but whether they did or no he did and whether they were baptized all of them or no yet all his were For it is no news for a Goaler to have more in his house then be his even strangers from his Family Acts 16. 15. 1 Cor. 1. 16. the Apostles baptized whole houses without any exception and distinction of person and age that
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