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
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
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
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
Arch-bishops four thousand Bishops and five thousand Saints approved by the Church yet if they be compared to the Jesuites or to the weak and unperfect types of them the Franciscans it is no great matter that they have done Dr. Donnes Ignatius his Conclave A rich Merchant in Paris in meriment told the Friers of Saint Francis that they wore a Rope about their bodies but Saint Francis should once have been hanged but was redeemed by the Pope on this condition that all his life after he should wear a Rope but they in earnest got judgement against him that he should be hanged for it Doctor Taylors Romish Fornace The Monks and Friers are no where mentioned in Scripture unlesse Apoc. 9. 3. Locusts issued out of the bottomlesse pit they by their smoaky Tradiditions obscure the light of the Gospel To prove their Cardinals a Divine Ordinance they urge that place 1 Kings 2. Domini erunt Cardines terrae See Polyd. Virg. de Invent. rerum lib. 4. cap. 9. pag. 270. They consist for most part of personages nobly descended they are admitted to kisse the Popes mouth they onely elect the Pope and from them onely the Pope elected must be selected Saint Peter had no Cardinals about him A certain Friar wittily preached to the people at Lions in France when he said That the Hogonots so the Protestants are called in France did agree with the Church of Rome in all the Articles of Faith but that there was one wicked word Solùm Onely at the noise of which the warre was kindled for they Onely beleeved what the Rule of Faith hath from the holy Scriptures but the Romane Church required something more to be beleeved then what is contained in the Rule of Faith or holy Scriptures because the Authority of of the Church will have it so Junius de Eccles. cap. 17. de Eccles. Roman Corollaries from the Church and Antichrist First From the Church Christs great interest here below is the Church it is his Hephzibah his delight is in her it is as Shew-bread continually before him the people of God are his Segullah his peculiar treasure his jewels Mal. 3. 17. all the rest of the world being but as lumber in comparison for them the world stands The Church is the fulnesse of Christ Ephes. 1. 22. The great blessings are out of Sion The interest of Christ extends to all Churches where a people love the Lord Jesus in sincerity The Donatists would include the Church in their parts of Africk the Papists say they only are the Church Christs interest is not limited to any forms 2 Cor. 11. 28. None are true members of the invisible Church of Christ but only those which have the Spirit of Jesus Christ in them really holy and united to Christ the Head There is a great controversie about qualification of Church-members therefore Apollonius and Spanhemius have begun their Dispute with this Question Some say The members of every particular Church are obliged at their first admission to shew to the whole Congregation convincing signs of their Regeneration and true Grace Some urge that the Scripture in the description of a godly man rests not in the negative Rom. 8. 1. and that a bare profession is not enough or to say I know no evil by him or that he is not scandalous they urge 1 Thes. 1. 1. and 2 Thes. 1. 1. they say the Church is not only termed holy from the better part but the particular members are commended for holinesse 2 Thes. 1. 3. Phil. 1. 7. We are strict say they in taking a wife or servant enquire after them and are not satisfied that we hear no ill so a judgement of severity is to be used in admitting Church-members and because we may be deceived therein the more care is to be used Others say If they be willing to give up their names to Christ it is enough because the Church is a School there they are admitted Non quia docti but ut sint docti not because they are learned but because they are willing to learn Would you have Church-members real Saints crosse to the Texts the Floor and Drag-net or such as by the exactest scrutiny that can be made we may judge to be Saints really I desire your Texts for this D. Ames saith Falsum est internas virtutes à nobis requiri ut aliquis sit in Ecclesia quoad visibilem ejus statum Bellarm. Enerv. Tom. 2. l. 2. c. 1. Sect. 5. The Apostles at the first gathering of the Church of the New Testament never required any more then the profession of the faith of Christ in fundamentals and that they were willing for the time to come to walk in Gospel-rules Iohn Baptist received Publicans and sinners souldiers Scribes Pharisees when they confessed their sins and desired to be admitted into the faith of him whom Iohn preached See Act. 2. 41 47. Vide Calvin ad Mat. 3. Many a one that may have real grace yet out of bashfulnesse and because he hath but weak parts may not be able to evidence it to others and others who have greater gifts may carry it away when they are not inwardly wrought upon I suppose therefore those are to be received into Church communion which prosesse the faith of Christ and subject to the rules of the Gospel if they be freed from damnable errors and scandalous conversation Some conceive the gathering of Churches out of Churches to be unwarrantable and think it is confusion 1 Cor. 14. 33. Where is there say they any warrant from Moses and the Prophets or from Christ and his Apostles for any such thing though yet in their times many Church-members were as ignorant and prophane as now To be a member of the Church of Christ is a great priviledge the Communion of Saints is the only good fellowship The Communion of the Saints consists in three things First In the Communion of their Graces what Graces they have they have not only for their Salvation but in trust for the good of the body the members of the body should be helpful to one another Secondly In the use of Gods Ordinances this was the beauty of the primitive times Act. 2. 42. there was no such separation then Thirdly In the performance of all mutual Offices of love Serve one another in love Our Union with Christ is the ground of this Communion As all men are one in the first Adam so all the Saints are one in the second Adam This Union is wrought on Gods part outwardly by the Word and inwardly by the Spirit on mans part Outwardly by our profession Inwardly by faith Rom. 11. 20. By Communion of Saints is meant their common partaking in Christ their Head and all his Benefits and their mutuall interest one into another There is no such good fellowship in the world as in the Church of Christ. Secondly From Antichrist That the Popish Doctrine tends to the extream dishonour of Gods Word
vers 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building Men should do all upon trial and solid conviction 1 Thess. 5. 21. 1 Ioh. 4. 1. The Papists would have the people take things upon trust they say those places concerne the Doctours of the Church not the people but compare the 20 and 21. vers in the Thessalonians and 1. vers with 6. in Iohn and we shall see the contrary This trial is profitable First Because truth then will have a greater force on the conscience Secondly This is the ground of constancie 2 Pet. 3. 17. Thirdly Hereby we shall be able to maintain the truth Matthew 11. 19. The Scriptures are fundamentum quo the fundamental writings which declare the salvation of Christians Iohn 5. 37. Christ fundamentum quod the fundamental means and cause which hath purchased and doth give it Iohn 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Isa. 28. The doctrinal foundation is the written Word of God which is not only the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is general there are some particulars First Some things are simply necessary It were a notable work for one to determine this how much knowledge were required of all Secondly Not absolutely necessary Some make the foundation too narrow some again too wide some say that if a man nean well and go on according to the light he hath though he know not Christ he shall be saved Others say that all are bound to know distinstly the Articles of the Creed Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved All the principles of Religion are plain and easie delivered clearly in 1. Scripture they are to be a rule to judge of other Doctrines 2. They are very few say some reduced to two heads by Iohn Baptist Mark 1. 15. and by Paul 2 Tim. 1. 13. 3. In all principles necessary to salvation there hath been agreement among all the Churches of Christ Ephes. 4. 5. though they may differ in superstructures Quod ubique quod semper quod ab omnibus creditur Catholicam est Vincent Lyrin These Fundamentals said a Reverend Divine now with God are twelve three concerning God three concerning Man three concerning the Redeemer three concerning the means of attaining good by this Redeemer Concerning God 1. There is one God which is an Infinite Perfect and Spirituall Essence 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Son begotten and the holy Ghost proceeding 3. This one God the Father Sonne and holy Ghost is the Maker Preserver and Governour of all things by his Wisdom Power Justice Providence Concerning man 1. That he was made by God of a visible body and an immortal and spiritual soul both so perfect and good in their kindes that he was perfectly able to have attained eternal life for himself which was provided as a reward of his obedience 2. That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden and so became a childe of wrath and heir of cursing an enemy to God and slave to the Devil utterly unable to escape eternal death which was provided as a recompence of his disobedience 3. That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1. That he is perfect God and perfect Man the second Person in the Trinity who took the Nature of man from the Virgin Mary and united it to himself in one personal Subsistence by an incomprehensible Union 2. That in mans Nature he did die and suffer in his Life and Death sufficient to satisfie Gods Justice which man had offended and to deserve for mankinde Remission of sins and Life everlasting and that in the same Nature he Rose again from the Dead and shall also Raise up all men to receive Judgement from him at the last Day according to their Deeds 3. That he is the only sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly Concerning the Means of applying the Redeemer they are three 1. That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery that with sorrow of heart they do bewail their sins and renouncing all merits of their own or any creature cast themselves upon the mercies of God and the only merits of Jesus Christ which to do is to repent and believe and in this hope live holily all the remainder of their life 2. That no man is able thus to see his sinnes by his own power renounce himself and rest upon Christ but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3. That for the working of this Faith and Repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Act. 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save sinners Ioh. 17. 3. Secondly There are practical places 1 Cor. 6. 9. Titus 3. 8. Let us 1. See our selves dead without Christ and wholly trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are only comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six Principles of the Apostle not only in your heads but hearts 1. That a man is dead in himself 2. That his remedy lies out of himself 3. Know the Doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life 6. Hold the Doctrine of Faith so that Christ may live in you and you be delivered up into that forme of Doctrine lay hold on
could ever have found out such an admirable temper and mixture of Mercy and Justice together as the Gospel revealeth in the reconciliation of God with man God hath declared himself to be most just yet most merciful Rom. 3. 24 25 26 Justice requires that there should be no freeing of a guilty person without satisfaction sinne deserved an infinite punishment that satisfaction could not be made by man himself mercy therefore provides a Saviour which God bestows on him vers 25. God in giving and establishing his Law useth no other Preface but I am the Lord Exod. 20. nor Conclusion but I the Lord have spoken it upon his absolute authority without other reasons to perswade commanding what is to be done though it be contrary to our natures forbidding what is to be left undone though pleasing to us he promiseth things incomprehensible requiring Faith he relateth and teacheth things strange above likelihood above mans capacity and yet will have them to be believed to be understood There is nothing in the Law against reason or common equity A Jesuite reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandments did much commend the equity of them See Sr Walter Rawleighs History 2. It teacheth the Nature and Excellency of God and the Works of God more clearly and distinctly than any other writings nay then any without God could have contrived viz. That there are three Persons and one God that God is Infinite Omniscient Omnipotent most Holy that he created all things that he doth by a particular Providence rule all things that he observes all mens actions and will call them to account and give every man according to his works that he alone is to be worshipped and that he must be obeyed in his Word above all creatures 3. It requireth the most exact and perfect goodnesse that can be such as no man could ever have conceited in his brain and yet such as being taught and revealed the conformity of it to right reason will enforce any well-considering man to acknowledge it to be most true and needful for example that a man must love God above all and his neighbour as himself that he must keep his thoughts free from all the least taint of sinne that he must lay up his treasures in Heaven not care for this life and the things thereof but all his study and labour must be to provide well for himself against the future life that he must not at all trust in himself nor in any man but only in God and that he must do all he doth in Gods strength that he can deserve nothing at Gods hand but must look for all of free favour through the merits and intercession of another 4. The end of the Scripture is Divine viz. The glory of God shining in every syllable thereof and the salvation of man not temporal but eternal These writings leade a man wholly out of himself and out of the whole world and from and above all the creatures to the Creator alone to give him the glory of all victories therefore they are from him and not from any creature for he that is the Author of any writing will surely have most respect of himself in that writing The Scriptures manifest Gods glory alone Ier. 9. 23 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him Nehem. 9. 6. The Doctrines Precepts Prohibitions and Narrations tend to the setting forth of his glory and bring solid and eternal comfort and salvation to their souls which follow their direction They make us wise unto salvation 2 Tim. 3. 15 23. Shew the path of life Psal. 16. 11. Guide our feet into the way of peace Luk. 1. 79. Christ Iohn 7. 18. proves that he came from God because he sought not his own glory but the glory of him that sent him 5. Another reason is taken from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing There is a certain authoritative or God-like speaking unto the creature from place to place See the first Chapter of Isaiah and 53. and the eighth Chapter to the Romans The Prophets and Apostles propound divine truths nakedly and without affectation 1 Cor. 2. 1. Habent sacrae Scripturae sed non ostendunt eloquentiam August They expresse the things they handle with a comely gravity the form of speech is fitted both to the dignity of the speaker the nature of the thing revealed and mans capacity for whose sake it was written All other Writings use perswasive and flourishing speeches these command and condemn all other Gods all other Religions all other Writings and command these only to be had in request and esteem and acknowledged as the will of God without adding or diminishing requiring every conscience to be subject to them and to prepare himself to obedience without any further objecting or gain-saying and to seek no further then to them for direction Both the Simplicity and Majesty of stile shew it to be from God the wonderfull plainnesse and yet glorious Majesty the Simplicity because it is plain in no wise deceitful and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuouslâ— the chiefest mysteries of Faith and divine Revelation which are above humane capacity Whether we read David Isaiah or others whose stile is more sweet pleasant and â—hetorical or Amos Zachary and Ieremiah whose stile is more rude every where the Majesty of the Spirit is apparent There is an Authority and Majesty in them above all other Writings of other Authors the Scriptures command all both King and People Ier. 13. 18. 1 Sam. 12. ult and binde the heart to its good abearing Ierom could say As oft as I read Paul it seems to me that they are not words but thunders which I hear Iunius reading the first Chapter of Iohn was stricken with amazement by a kinde of Divine and stupendious Authority and so he was converted from Atheism as himself saith in his life Divinitatem argumenti authoritatem sentio Iohannes Isaac a Jew was converted by reading the 53. of Isaiah Our Saviour spakâ— As one having Authority not as the Scribes So this book speaks not as men it simply affirms all things without proof other Authoâ—s use many Arguments to confirm the truth of what they say Therefore Raimundus de Sabunda hence proves That he who speaketh in the Bible is of that Authority that his bare word ought to be believed without any proof whereas Galen Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason Nihil credendum quod ratione capi nequeat They hold That a man is not bound to believe any Article of Faith nor any Interpretation of
for leaving out that Title in our English Bibles for it is well known that that Title is not given by the holy Ghost but by the Scholiast who took it from Eusebius General is a meer English term and of no doubtfull signification Catholick is both Greek and by their saying of double and therefore doubtfull signification The Syriack Interpreter hath this Inscription of these Epistles as Tremellius sheweth Tres Epistolae trium Apostolorum ante quorum oculos Dominus noster se transformavit id est Iacobi Petri Ioannis For the Syrians doe not esteem the second of Peter nor the second and third of Iohn nor the Epistle of Iude Canonical The Apostles Iames Peter Iohn and Iude have publisht seven Epistles as mystical as succinct both short and long short in words long in sense and meaning Iames For the difference which seems to be between Iam. 2. 21 22. and Rom. 4. 2. and 3. 28. most likely this Book was doubted of in ancient times as Eusebius and Ierom witnesse But yet then also publickly allowed in many Churches and ever since received in all out of which for the same cause Luther and other of his followers since him would again reject it Erasmus assents to Luther and Musculus agrees with them both in his Comment upon the fourth of the Romans both they of the Romish and we of the Reformed Church with one consent admit this Epistle for Canonical Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Whiâ—akâ—r against Raynolds with his Preface wherein he writeth that Iames his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himself I think afterwards seeing these words in a later Edition are left out It is no where found in Luthers Works that he called the Epistle of Iames Inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Books he produced Some in the Preface of the German Edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawy if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other Edition from the year 1526. Luthers disciples now hold that it is Canonical and Apostolical and they answer the Arguments of those that are opposite thereto as we may see in the Exposition of that Article concerning the Scripture by that most learned and diligent man Iohn Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fâ—rt saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinal denieth the Epistle to the Hebrews to be Canonical yea which is farre worse he affirmeth that the Author thereof hath erred not only in words but in the sense and meaning of the Scriptures Nay Cajâ—tan saith Whitaker rejected Iames second of Peter and second and third of Iohn and Iude. It consists of five Chapters Paraeus Laurentius Brochmand and Mr Manton have done best on it First of Peter This Epistle is called in the Title Catholical because it is not written to any one person as that of Paul to Timothy Titus and Philemon noâ— to any one particular Church as those of Paul to the Romans Corinths but to the converted of the Jews dispersed here and there as appears by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolical and was written by Peter 1. Because the Author of it expresly calleth himself Simon Peter the Apostle of Jesus Christ. He wrote it in his old-age to confirm them in the Doctrine which before he had taught them 2. It s inscription is to the same Jews that the former viz. dispersed by the Roman Empire and converted to Christ whose Apostle Peter was 3. It shews an Apostolical spirit 4. It s style and composition is agreeable to the former Epistle 5. The Author of this Epistle witnesseth that he was a spectator of the Transfiguration in the Mount Chap. 1. vers 16. now Peter together with Iames and Iohn were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his dear Brother Chap. 3. v. 15. It consists of three Chapters First of Iohn consists of five Chapters Second and third of Iohn They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonical 1. Their Author cals himself an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiastical Office is often signified but here age rather now it is manifest that Iohn came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolical Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Iohns and reckon them among the Canonical Books Each of these Epistles is but a Chapter Iude This Epistle also in times past was questioned by some but that it is Apostolical first the inscription shews the Author expresly cals him a servant of Christ and brother of Iames. 2. The matter it agreeth both for words and sentences with the second of Peter of which it contains as it were a brief summe and recapitulation That the writer of the Epistle doth not call himself an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter Iames and Iohn quit the same Title yea Paul in his Epistles to the Philippians Thessalonians and Philemon doth not call himself an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well on it Revelation It is called according to the Greek Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast Iohn the Evangelist into a fornace of scalding Oyl but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This Book describeth the state of the Church from the time of Iohn the last of the Apostles untill Christs coming again and especially the proceedings pride and fall of
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
when ye become men ye must put away these childish things Blow at the Root p. 82 83. The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord do prove the perfection of the Scripture Deut. 4. 5 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Ioshua 1. 7 8. Prov. 30. 5. wherefore the Apostle commands That no man presume above that which is written 1 Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this last place to prove the perfection of the Scripture 1. The Apostle teacheth That the Scriptures are able to make a man wise to salvation therefore there needeth no further counsel nor direction thereunto but out of the Scriptures 2. The Scriptures are able to make the man of God that is the Minister of the Word perfect and compleat unto every work of his Ministery whether it be by teaching true Doctrine or confuting false by exhorting and putting forward to that which is good or dehorting from that which is evil Paul would not have us think that all and every writing viz. of Plato Aristotle is divinely inspired for in ver 15. he not only useth the plural number calling them the holy writings thereby to note the word of God and not one sentence or Book but all the sentences and Books of the Scripture and also useth the Article which hath force of an universal note therefore the Greek words the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We do not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound Doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore much more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae complexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now follows the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speak D Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speak of the state of the Church saith he in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his Church 2. We grant that the Apostles living and preaching and the Canon of the New Testament being not yet sealed their Gospel delivered Viva Voce was no lesse a rule of Faith and Worship then the writings of Moses and the Prophets 3. We do not reject all the traditions of the Church for we embrace certain Historical and Ceremonial ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of Faith to speak properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be believed as necessary to be known to Salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of Faith 5. What is not in respect of the Matter an Article of Faith may be a Proposition to be believed with a Theological Faith if you look to the manner of revealing as that the Sun is a great light the Moon a lesse Gen. 1. 16. that Rachel was beautifull Leah blear-eyed The Papists do not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councel of Trent Sess. 4. decret 1. saith That the Truth and Discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirm that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Mark 75. Matth. 5. 21. for their errors and superstitions yea at length they affirmed that God gave to Moses in Mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentin Fathers Sâ—s 4. do command Traditions to be received with the same reverend affection and piety with which we imbrace the Scripture and because one Bishop in the Councel of Trent refused this he was excluded In the mean space they explain not what those Traditions are which must be so regarded none of them would ever give us a List and Catalogue of those Ordinances which are to be defended by the authority of unwritten Traditions not of the Word committed to writing onely they affirm in general whatsoever they teach or do which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it self is manifest That at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script contro Quaest. 6. c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say That it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may do well enough with Traditions though we had no Scripture but could not do well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either Scriptum or Nuncupativum set down in writing or uttered by word of mouth But a Nuncupative Testament or Will made by word of mouth without writing must be proved by solemn witnesses The solemn witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Any indifferent Reader will conceive that the Scriptures make most for them who stand most for their Authority and perfection as all the reformed Divines do not only affirming but also confirming that the Scripture is not only a most perfect but the onely infallible rule of faith Titus 1. 2. Rom. 3. 4. God cannot lie and Let God be true and every man a lier that is subject to errour and falshood Every Article of Divine Faith must have a certain and
infallible ground there is none such of supernatural truth but the Scripture Because our Adversaries do contend for Traditions not written hotly and zealously against the total perfection of the Scripture that they might thrust upon us many points by their own confession not contained in Scripture and usurp to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And first to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greek word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is used onely in these places Matth. 15. 2 3 6. Mark 7. 3 5 8 9 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Mat. 15. 2 3 6. Mark 7. 3 5 8 9 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the Vulgar Latin doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word Pâ—ecepts but set in the margent the word Tradition Arias Montanus in his interlineal Translation doth render it Traditio Beza doth commonly express it by the word traditio In the English Geneva Bible we translate it by the word Instruction Tradition calling mens precepts Traditions the Apostles Doctrine Ordinances or Instructions not that we feared the word Tradition but because we would not have the simple deceived as though the unwritten verities of the Papists were thereby commended or as though we had some honourable conceit of them and what we did herein the signification of the word doth give us free liberty to do in our last English Translation we use the word Tradition as often as the Vulgar Latine or the Rhemists have done not that we were driven by fear or shame to alter what was done before but because we would cut off all occasion of carping at our Translation though never so unjust First We contend not about the name Tradition the word may lawfully be used if the sense affixed thereto be lawful 2. All Traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voice many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse only we say That they were not of the substance of Religion that they were not general concerning all Churches 4. We receive the number and names of the Authors of Books Divine and Canonical as delivered by tradition but the Divine Truth of those Books is in it self clear and evident unto us not depending on the Churches Authority The Books of Scripture have not their Authority quoad nos from the approbation of the Church but win credit of themselves and yield sufficient satisfaction to all men of their Divine Truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the Number Authors and Integrity of the parts of those Books we receive as delivered by Tradition 5. The continued practice of such things as are neither expresly contained in Scripture nor the example of such practice expresly there delivered though the Grounds Reasons and cause of the necessity of such practice be there contained and the benefit and good that followeth of it we receive upon Tradition though the thing it self we receive not for Tradition Of this sort is the Baptism of Infants which may be named a Tradition because it is not expresly delivered in Scripture that the Apostles did baptize â—nfants nor any expresse precept there found that they should so do yet is not this so received by bare and naked Tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonat both do confesse That the Baptism of Infants may be proved by the Scripture and therefore Maldonat concludes Nobis verò traditio non est Bellarmine as Whitaker shews contradicts himself for first he saith That the Baptism of Infants is an unwritten Tradition and after That the Catholicks can prove Baptism of Infants from the Scriptures To this head we may referre the observation of the Lords-day the precept whereof is not found in Scripture though the practice be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolical hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian Doctrine contained in the Creed commonly called The Apostles Creed a Tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion and distinct explication of those principal Articles gathered into an Epitome wherein are implied and whence are inferred all Conclusions Theological is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the Rule of Faith for this is the priviledge of holy Scripture The Creed it self was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voice or by writing 2. In special it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies Rites expresly contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. In good part for any Rite or Doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the external Government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part it noteth the vain idle and unwarrantable inventions of men whether Doctrine or Rites Mat. 15. 3. Mar. 7. 8 9. When the Fathers speak reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastical policy Du Moulin Reasons confirming the sufficiency of Scripture against Popish Traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any Doctrine was necessary to Salvation not revealed by the Prophets and Apostles 2.
The Prophets and Christ and his Apostles condemn Traditions Isa. 29. 13. Mat. 15. 3 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandment and Scriptures to Traditions therefore he condemns Traditions not written If the Jews might not adde to the Books of Moses then much lesse may we adde to the Canon of Scripture so much increased since 3. Those things which proceed from the will of God only can be made known to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceed from the will of God only Mat. 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. Iohn 20. ult Whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternal salvation followeth Bellarmine saith Iohn speaks only of the miracles of Christ that he wrote not all because those sufficed to perswade the world that Christ was the Son of God Those words indeed in ver 30. are to be understood of Christs miracles but those in ver 31. rather are to be generally interpreted for the History only of the miracles sufficeth not to obtain Faith or Life The Question betwixt the Papists and us is De ipsa Doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They maintain that there be doctrinal Traditions or Traditions containing Articles of Faith and substantial matters of Divine Worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papal Monarchy Bellarmine and before him Peresius distinguisheth Traditions both from the Authors and the Matter From the Authors into Divine Apostolical and Ecclesiastical From the Matter into those which are concerning Faith and concerning Manners into perpetuall and temporall universall and particular necessary and free Divine Traditions that is Doctrines of Faith and of the Worship and service of God any of which we deny to be but what are comprized in the written Word of God Apostolick Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memorial of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jews Sabbath to the day of Christs Resurrection Ecclesiastical ancient Customs which by degrees through the Peoples consent obtained the force of a Law Traditions concerning Faith as the perpetuall Virginity of Mary the Mother of Christ and that there are onely four Gospels of Manners as the sign of the Crosse made in the Fore-head Fasts and Feastings to be observed on certain dayes Perpetual which are to be kept to the end of the World Temporal for a certain time as the observation of certain legal Ceremonies even to the full publishing of the Gospel Universal Traditions which are delivered to the whole Church to be kept as the observation of Easter Whit sontide and other great Feasts Particular which is delivered to one or more Churches as in the time of Augustine fasting on the Sabbath-day which was kept only at Rome Necessary Traditions which are delivered in the form of a Precept that Easter is to be celebrated on the Lords Day Free which are delivered in the form of a Councel as sprinkling of holy Water Object The Scripture is not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour with a defect as Genes 11. 12. a person is omitted in the Genealogy of Canaan which was the Sonne of Arphaxad but it is reckoned in Luke in Christs Genealogy not in the Old Testament therefore there is a defect Answ. Luke reckons it according to the vulgar opinion of the Jews Iunius in his Parallels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yielding to the time least the Gospel otherwise should have been prejudiced but Beza's opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertook to correct this Text according to the Translation of the Seventy Interpreters For in an Ancient Manuscript which Beza followed this word Canaan was not to be found therefore he omitted it in his Translation and so hath our great English Bible Object There is something found in the Scripture against the Commandment of God Deut. 4. 2. therefore there is excess as well as defect for many Books which we believe to be Canonical are added Answ. He doth not forbid adding by Gods Command but from the will of man for God himself added afterward The Papists Arguments for Traditions answered Object Bellarmine saith Religion was preserved for two thousand years from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Ans. By the like reason I might argue That Religion was long preserved not only without the Pope of Rome but also without Baptism and the Lords Supper with the like Institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary 2. It is false that Religion was preserved all that while by ordinary Tradition only for the living voice of God sounded most perpetually in the Church and the Doctrine of Religion was conveyed successively from the Father to the Son which living voice of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voice had before Object Whatsoever things are commended from Scripture are necessary but so are Traditions Ergò They are necessary Iohn 16. 12. I have yet many things to say unto you but ye cannot bear them now therefore say they the Lord spake many things which are not written Answ. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of For it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had been taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy Spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither
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
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
tempt us by method beginning with questionable actions thence proceeding to sins of infirmity and so to wilfull transgressions and at last to obstinacy and final impenitency 5. To bring us from one extream to another 6. To perswade that his suggestions are the motions of Gods Spirit 7. To make advantage of time by alluring every age to the peculiar vices thereof as children to idlenesse and vanity youth to lust perfect age to violent and audacious attempts old age to covetousnesse and every one to the sins of the time The devil is called the Tempter because of his trade and way He takes advantages tempted Eve when she was alone our Saviour in the wildernesse and being hungry He hath variety of temptations if one will not take another shall if not presumption then dispair and strives to prevail by his importunity He assaults the Saints ardentius the wicked liberius The devil is very powerfull Eph. 6. 12. the devils are called Principalities and powers Alexander of Hales saith they have as great power as the good Angels wicked men may be stronger then the Saints Peccatum non tollit naturam say the Schoolmen Yet the Schoolmen generally say that the lowest order of good Angels is stronger then the highest order of the evil Angels And Aquinas part 1. Qu. 109. Artic. 4. saith Boni Angeli habent praelationem super malos He is said Ephes. 2. 2. to be the god of the world which rules in the children of disobedience He is called the strong one Matth. 12. 29. He hath a strong power over every one by nature Iohn 12. 31. the Lord represented this spiritual bondage by the Egytian and Babylonish bondage But here is our comfort Christ is stronger then he He hath bruised his head Col. 1. He hath led them captive and triumphed over them and their power is wholly limited by God The Devil is chained up as it were he could not enter into the swine without a permission He cannot produce any substance or change one substance into another he cannot call the souls of men out of their place and unite them to the body again he cannot turn the will of man as he pleaseth nor do that which is properly a miracle The works of the Devil are called wonders* 2 Thess. 2. 9. In respect of the work it self they are for the most part feigned though not alwayes but in respect of the end they alwayes tend to deceive and beguile The Devil can 1. Hurry bodies up and down in the Air Matth. 4. 5. Luke 8. 29 33. 2. Raise tempests Iob 1. 16 19. 3. Bring diseases both of body and minde Luke 13. 16. 9. 31. 4. Overthrow houses and buildings Iob 1. 18. 5. Break chains and bars Mark 5. 4. They are used as instruments by God to punish the wicked and exercise the godly as we may reade in that story where God sent one to be a lying spirit in the mouth of the Prophet and so Paul had one 2 Cor. 12. to humble and try him Therefore in all thy temptations in all the sad exercises and buffetings of Satan still remember this He is at Gods command he bids him go and he goeth leave off and he leaveth That is a difficult place 2 Cor. 12. 7. Paul repeateth the first words in that verse twice as a thing worthy to be observed Least I should be exalted above measure there was given to me a thorn in the flesh the messenger of Satan so we reade it it may be rendred with Beza the Angel of Satan to buffet me Some interpret this of a bodily disease others of the concupiscence of the flesh others think he meaneth some inward suggestion of Satan working upon his corruption whatsoever it was I proceed to resolve some Questions concerning the Devils Quest. 1. Whether the Devils have all their punishment already No What are thou come to torment us before our time and they are reserved in chains They have the beginning of eternal wrath although the aggravation and increase of it shall be hereafter as mens souls damned are full of Gods anger yet shall have greater torment at least extensively when soul and body are united at the day of Judgement and while they are in the Air and go up and down tempting they have not all they shall have but hereafter they shall have the accomplishment of all and shall never be received into favour again although Origen held otherwise Quest. 2. How can they be punished with fire Seeing the fire is corporeal how can it work upon immaterial substances Some therefore to answer this do deny that there is material fire in hell only the torments thereof are set forth by what is most terrible and the Worm is metaphorical others say by Gods power it is elevated Mark 9 44 46 48. The same thing is three times repeated The never dying worm is the Spirit of God by the co-active power of the Law holding a mans sins before his eyes and filling him with self-convictions and so with perfect fear and despair for ever The unquenchable fire is the wrath of God immediatly upon the whole soul especially the Conscience The Scripture often sets forth the wrath of God and the effects and impressions of it by fire Deut. 4. 24. 3. 24. Quest. 3. Whether the Devils shall torment the wicked after the day of Judgement This is handled by the Schoolmen I see no reason saith Voetius why the affirmative may not be admitted although it is not to be made an Article of Faith The Scripture saith to be tormented with not by the Devil and his Angels Gerhard in his Common-places de Inferno propounding this Question An Daemones futuri sint damnatorum tortores thus resolves it the Devils before judgement and in this life torment men but after judgement they themselves shall be tormented in the bottomlesse pit therefore they shall be companions in torment not executioners of it The object of this wrath in hell is the soul and the punishment upon it must be its destruction 2 Thess. 1. 9. The Devils cannot fill all the corners of the soul with wrath God only can correct and destroy the Spirit The wrath of God shall be the great and immediate executioner of the ungodly hereafter 1 Cor. 15. 28. He shall dispense himself immediatly in Heaven and hell The Schoolmen dispute Whether the Devils that have been incentores in culpa shall not be tortores in poena The ministry of the evil Angels shall last no longer then that of the good Angels that shall be laid down at the Day of Judgement Vide Calv. in 1 Cor. 15. 24. Quest. 4. What is the meaning of those Stories Possessed with Devils More were possessed with them in the time of the Gospel then ever before or after See Matth. 4. 24. 8. 16 28. 9. 32. 12. 22. 15. 2. Luke 24. 33. Act. 8. 13. The reason is because as our
true Church The profession of the Word and so the preaching of it in some sense or other is simply necessary that wheresoever it is it maketh the Church in which it is a Church To them who demand where our Church and Faith was before Luther we answer it was in the same place then wherein now it is Our Church was in the present Romish Church obscurely indistinctly confusedly in it not as an entire visible Church distinct from it nor as any natural or integral member of it in it as good corn in a field of tares Luther did not erect a new Church but refine a corrupt Church nor preach a new Faith or Doctrine never preacht before but purge the old Faith once delivered to the Saints from all new inventions and errours Rome hath departed from the Churches of God we have not first and willingly separated from the Church of Rome it hath apostatized from the true Faith she did once professe The Question may fitly be retorted on themselves Where was your Church Where was your Trent Doctrine and Articles of the Roman Creed received de fide before Luther First In regard of true Doctrine What heresies doth she hold about the Scripture about the Church about Grace Free-will Justification Secondly In regard of Worship which is the Apostacy or falling away spoken of by Paul to Timothy an admitting of Angel-worship Thirdly In regard of Government or Discipline Her errours are now so fundamental that we are commanded to come out of her and not to partake of her sins and we depart no farther from her then she hath done from God Their Apostacy is incurable in that they hold 1. That their Church cannot erre as Laodicea 2. That there is no visible Judge to correct errours but the Pope Therefore the Reformed Churches in England Scotland France Germany did justly separate from the Church of Rome The Church of Rome casts off all Christians and Churches from all hope of salvation who subject not themselves to their way therefore they are most schismaticall Causa non secessio facit schismaticum The cause say the Canonists not the separation makes a schismatick They who have given just and lawful occasion to others to separate themselves from their corruptions are the schismaticks and not they that took the occasion He is well no schismatick though in schism that is willing to joyn in communion with the true Church when it appears to be so to him as he is no Heretick though he holds heretical opinions who holds them not obstinately that is I suppose with desire to be informed if he be in the wrong My Lord Falklands Discourse of Infallibility For the Papists several Marks of a Church our Writers that oppose Bellarmine do answer him so fully and Dr Hampton so solidly in a Sermon of his on 1 Iohn 2. 19. treateth of this Argument that I shall say nothing of it See Dr Taylor on Rev. 12. p. 99. to 110. Those notes of Succession Continuance Visibility Unity are not proper agreeing only and alwayes to the Church therefore they are not certain and infallible Bellarmin de notis Ecclesiae cap. 3. maketh them in themselves to be but probable It is a Question An Ecclesia visibilis possit errare Whether the visible Church may erre The Papists deny it and urge Matth. 18. 17. Matth. 16. 18. 1 Tiâ— 3. 15. See the Rhemists on that place The Invisible Church which consists only of the elect and true beleevers cannot erre damnably Matth. 16. 16. The Visible Church whether virtual the Pope or Representative a general Councel may erre damnably See Revel 2. and 3. chap. If particular men may erre then also the Church which consists of such but the first is true 1 Cor. 13. 9. Psal. 25. 7. Heb. 5. â— Rom. 3. 4. Secondly This is the difference between the Militant and Triumphant Church that this is freed from sinne and errour but that is not for it prayeth continually Forgive us our trespasses The Church of Rome is incurable 1. Because she holds she cannot erre 2. If she should onely her self and the Pope must reform her CHAP. II. Of Pastours 1. THeir Names In the Old and New Testament he is called a man of God he is called in the Old Testament also A Servant of the Lord a Seer a Prophet a Priest a Watchman and a Shepherd In the New Testament they are called Prophets Ministers of God Pastors Teachers Elders Gods Stewards Titus 1. 7. Gods Embassadours Rev. 1. 13. Angels Revel 1. 2 3. Apostles Evangelists that men might regard them and they be put in minde of their duty He was to be of some years before he entred into that Function Our Saviour was thirty years before he entred into the Ministery Luk. 3. 23. See Numb 4. 3. Basil and Gregory saith Russinus Hist. l. 2. c. 9. spent thirteen years in searching forth the hidden sense of Scripture barely before they would make shew of their Profession There is an Office of the Ministery instituted by Christ in the Churches of the New Testament First The Lord hath expresly instituted such an Office 1 Cor. 12. 28. Ephes. 4. 11. This was one of his royal gifts in the day of his inauguration The Socinians say Cum adhuc nova inaudita esset Evangelii Doctrina c. The Apostles had a Call when the Gospel was newly published there needs not a Ministery now that the Gospel is generally taught and it is promised we shall be all taught of God if we should look for a Ministery where shall we finde it our Ministers were ordained by Bishops they by the Pope therefore their Calling is Antichristian That there is such an Institution of Christ and this to continue till the worlds end may be thus proved First There are some to whom the word of Reconciliation is committed and not to others 1 Cor. 5. 18. Ram. 10. 15. there is a peculiar Mission men cannot preach as the Embassadours of Christ unlesse sent Ioh. 20. 21. Gal. 1. 1. Secondly Because a special Authority is committed to such by vertue of their Office they have the keys of the Kingdom of Heaven Isa. 22. 22. Matth. 16. 19. There is a double power 1. Supream which belongs to Christ only Revel 3. 7. 2. Subordinate and delegated Ministers are the Embassadours of Christ and so are to be received as Christ himself We besâ—ech you in Christs stead and He that despiseth you despiseth me Thirdly There is a special trial that in order to such an imploiment they are to undergo 1 Tim. 3. 10. there is a trial required to the exercise of the meanest Office the Deacon Fourthly The Lord hath appointed them a reward for the performance of such in Office He hath ordained that those which preach the Gospel should live of the Gospel See Act. 6. 24. 1 Tim. 4. 15. Fifthly They are to give a special account for the souls of all
either for necessity or Christian delight Prov. 30. 8. It signifies that portion of temporal things which thou hast assigned as most fit and convenient for us so Beza interprets it Panem cibarium vel panem nobis sustentandis idoneum Bread fit for meals or convenient to sustain us This Exposition is the safest because it is made by the Greek writers and also because it agreeth with the Syriack interpretation Da nobis panem necessitatis nostrae B. Downam See Dr Gouges Guide to go to God Under this title Bread are comprised meat and drink yea food raiment sleep physick and other things needful for our bodies even for preserving or recovering the health and strength of them and such a competent estate also as is meet for the place wherein God hath set us for the charge of children and others which he hath committed to us and for that function and work which he hath appointed for us together with peace and all manner of prosperity Doctor Gouges Guide to go to God Oratio verè quotidianaâ— quam docuit ipse Dominus unde Dominica nuncupatur delet quidem quotidiana peccata cum quotidie dicitur Dimitte nobis debita nostra quando id quod sequitur non solum dicitur sed etiam fit â—icut nos dimittimus debitoribus nostris Sed quia fiunt peccata ideo dicitur non ut ideo fiant quia dicitur Per hanc enim nobis voluit salvator ostendere quantumlibet juste in hujus viâ—â— caligine atque infirmitate vivamus non nobis deesse peccata pro quibus dimittendis debeamus orare cis qui in nos pecâ—â—â—â— ut nobis ignoscatur ignoscere Aug. de civ Dei l. 21. c. 27. Forgivenesse of sinne is a free and full discharge of a sinner from guilt and punishment whereby he is received into favour with God Justification is actus individuus in reference to ones state wrought simul semel it is one continued act from vocation to glorification * Mr Lyford on Tit. 3. 5. Though the fins of justified persons be not actually remitted yet they are virtually and in respect of their state Mr Bedfords Examination of the chief points of Antinomianisme chap. 4. See Mr Burgess of Justification from Lecture 14. to 25. Vide Baldunum de Cas. Consc. lib. 2. cap. 2. Cas. 6. Matth. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 14. 15. v. Salvator peccata appellat debita idiotismo linguae Syriacae Forsterus Miscel. Sac. l. 4. c. 1. Duplex est debitum 1. Officii quod quis expraecepto juris tenetur facere â—ic mutua charitatis offitia sunt debita quia lex Dei illa prâ—cipit Rom. 13. 8. 2. Supplicii quod quis ex sanctione juris tenetur pati si officium suum neglexerit â—ic peccata sunt debita ut in oratione Dominica Matth. 6. 12. Et morâ—â—terna est debita Rom. 6. 23. debitum posterius contrahitur ex insoluto priori ita ut si quis debitum officii plenariè dissolveret faciendo id quod lex imperat non teneretur aliquo debito supplicii ad patiendum id quod lex minatur Sanders de Iâ—ramenti promissorii obligatione Praelect 1. Sect. 12. Luke 1. Knewstub Lect. on l. 6. 12. There is a reason given in this Petition more then in any other because when the soul is once awakened with the apprehension of sinne we have more need to have our faith confirmed in this then any other Petition Matth. 18. 35. Not that we or any creature can forgive sins because no man can satisfie for sinne which is directly against God and a breach of his righteous Law therefore we can never satisfie Gods infinite justice The meaning therefore is that we put away malice and all desire of revenge against them that have wronged us M. Dod. Induci in tentationem est superari à tentatione non itaque petimus ut ab omni tentatione simus liberi sed ne ab ea vincamur Egardi Medulla S. S. Theol. Tentatio sumitur pro periculum experimentum capere vel fidei vel patientiae c. ut in Abrahamo Deinde Deus hominem tentat cum hominem in suas cupiditates tradit aut occasionem peccandi offert non adigit quempiam ut hoc faciat sed cum summa oblectatione quisque peccatum patrat Non facit illud tanquam approbator mali quod fit sed tanquam justus judex qui gravissime peccantes gravissimis suppliciis iniquitatem coercet Cartw. in Harmon Evangel Though Satan doth tempt us yet he cannot prevail over us but by our selves John 14. 31. so he found nothing in Adam but he yeelded to him Iob stood under greater temptations then Adam fell It s no sin to be tempted of the world and Satan 1. Every sinne is actus proprius the soul that sinneth it shall die 2. Actus deordinatus a declining from that integrity God bestowed on us We have no power over the world and Satan B. Downam See Elioâ— Dr Gouges Guide to go to God The Article doth not necessarily imply that the devil onely should be here meant yet he may be included among other evils The word is of all genders and may comprise all evils under it It is best where there is no circumstance of restraint as here is none to expound the Scripture in the largest extent especially in such a summary as this where so much matter is comprised under these words D. Gouge See Joh. 17. 13 â— Cor. 1. 10. B. Down * Vide Scult Exercit. Evang. l. 2. c. 33. These words are not found in the Evangelist Luke but in Mat. 6. 3. they are expressed and it is sufficient that one Evangelist hath recorded them Elton Cartw. on the Rhem. Test. Some say from Dan. 7. 14. Haec verba adjecta sunt ut siduciam nostram firment stabiliant Quemadmodum ergo pleni fiducia in Dei bonitatem potentiam â—xorâ—i dicentes Pater noster qui es in Coelis ita tandem finimus dicentes Quia tuum est Regnum Potentia Gloria in aeternum Discrimen inter Regnum Potentiam Gloriam hominum Dei Homines habent Regnum Potentiam Gloriam sed 1. Non habent à seipsis sed à Deo 2. Non habent sibi sed Deo cujus sunt loco 3. Habent ad breve tempus Egardi Medulla S. S. Theol. This prepositive Article importeth two things 1. A generality God is King over all the earth 2. Superiority He is King of Kings and Lord of Lords Bishop Andrews The end of our Petitions why we should have them granted is that Gods Kingdome Power and Glory may be advanced By this also our faith is strengthened in the hope to obtain our requests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. lib. 1. de Coelo Saculum Latinis spatium est centum annorum Itaque multitudine saeculorum
Scripture except it agree with his reason what is above reason cannot be comprehended by it Bernard in 192 of his Epistles speaks of one Petrus Abailardus which vented the Socinian Doctrine in his time Christianae fidei meritum vacuare nititur dum totum quod totum Deus est humana ratione arbitratur posse comprehendere Cum de Trinitate saith he loquitur sapit Arium cùm de â—ratia Pelagium cùm de persona Christi Nestorium He was a man of a fair carriage professing holinesse conversatioâ—es doctrina venenum But Abailar dus denies this in his Works lately published Tertullian called the Philosophers who followed reason Patriarcâ—as haerâ—tiâ—orum pessimum est illud principium recta ratio non potest statuere de â—ulâ—u divino There are these uses of reason 1. To prepare us that we should hearken to the Word 2. After we have believed it will help us to judge of things 3. To prevent fanatick opinions Mysteries of Religion are not repugnant to reason 4. That we may draw necessary consequences from truths revealed The Philosophers called the Christians by way of scorn Credentes Iulian derided the Christian belief because it had no other proof then Thus saith the Lord. There is an obedience of faith Rom. 1. 5. 6. Another Argument is taken from the experience of the truth of the Predictions and Prophecies thereof For seeing it is generally confessed that only the Divine Essence can certainly foresee things contingent which are to come many ages after and which depend upon no necessary cause in nature therefore in what writings we meet with such things fore-told and do finde them fully and plainly accomplisht these writings we must confesse to have their birth from Heaven and from God Now in the Scripture we have divers such predictions The two principal and clearest which are most obvious and evident are 1. The Conversion of the Gentiles to the God of Israel by means of Christ. For that was fore-told exceeding often and plainly In him shall the Gentiles trust and he shall be a light to the Gentiles Iacob lying on his death-bed said The obedience of the Gentiles shall be to him And David All the ends of the earth shall see the salvation of God and Isaiah In him shall the Gentiles trust and Malachy My name shall be great to the ends of the earth See Isa. 49. 6. 60. 3 5. Scarce one of the Prophets but have spoken of the conversion of the Gentiles Now we see the Gentiles turned from their Idols a great number of them and imbracing the God of the Jews and the Scriptures of the Jews by means of Christ whom they see and acknowledge to be the Messias fore-told to the Jews Again it was fore-told that Christ should be a stone of offence to the Jews that they should reject him and so be rejected by God from being a people Do we not see that to be performed The accomplishment of these two main Prophecies so long before delivered to the world by the Pen-men of holy Writ shews manifestly that they were moved by the holy Ghost That Promise Gen. 3. 15. was made 3948 years before it was fulfilled as Scaliger computes it It was fore-told of Christ that they should cast lots about his Garments and that his bones should not be broken Look upon this in the inferiour causes the souldiers that brake the other mens bones and it seems to be a very hap and chance yet there was a special ordering of this in Gods providence The predictions of Satan were doubtfull and ambiguous but these are distinct and plain Satans predictions are of things which might be gathered by conjecture for the most part false though Satan cover his lying by likelihoods but these are above the reach of Angels most true and certain Satans end was confirmation in sin and Idolatry 7. The Commandments are 1. Most righteous and equal 2. Impartial they binde all men and all in men the affections thoughts and consciences and that perpetually The severest Law-givers never made Laws for the thoughts because they had no means to discover and controll them Cogitationis poenam nemo patitur We say commonly Thoughts are free therefore it is the Word of God which searcheth the heart Exod. 20. 17. True love to our selves is required and we are to love our neighbour as our selves The Laws of men do not binde the conscience at least primarily and immediately Conscientia immediatè Deo tantùm subjicitur He onely can command the conscience that knows it and can judge it Secondly The Threatnings are general 1. In respect of Persons 2. In respect of things Deut 28. 59 60. 3. The Promises are comprehensive blessings of all kinds Lov. 26. and strange Exod. 34. 24. of eternal life Mark 10. 29 30. 1 Pet. 1. 4. 8. Another reason may be taken from the Antiquity of the Scripture many wonder at the Pyramids of Aegypt being the most ancient structure in the world The Bible contains a continued History from age to age for the space of four thousand years before Christ even from the beginning No Writer of any humane Story can be proved to be more ancient then Ezra and Nehemiah who wrote about the year of the world 3500. Amongst the Grecians some say Homer is the most ancient Author that is extant who lived long after Troy was taken for that was the subject of his Poem Now those times were not near so ancient as those in which the Scripture was written Homer was after Moses six hundred and odde years saith Peter du Moulin That which the Aegyptians brag of their Antiquity is fabulous by their account they were six thousand years before the Creation unlesse they account a moneth for a year and then it maketh nothing against this Argument History is an usefull and delightfull kinde of Instruction Among Histories none are comparable to the Histories of sacred Scripture and that in their Antiquity Rarity Variety Brevity Perspicuity Harmony and Verity Dr Gouge on Exodus 13. 13. That Song of Moses Exod. 15. was the first Song that ever was in the world Orpheus Musaeus and Linus the most ancient of the Poets were five hundred years after this time 9. The Power and Efficacy of the Scripture upon the souls of men sheweth it to be of God and the wonderfull alteration that it makes in a man for God when he doth entertain and believe it in his heart it makes him more then a man in power to oppose resist and fight against his own corruptions it brings him into a wonderfull familiarity and acquaintance with God It puts such a life and strength into him that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining yea with wonderfull rejoycing Psal. 119. 92. The holy Ghost by means of this word works powerfully in changing and reforming a man 1. It overmasters the