soul. 2. It separates the heart from lusts and the world 3. Alters and changeth the customs of men 4. It keeps the heart up against all the power of the devil It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 19. 7. convinceth the obstinate 1 Cor. 12. 3. 14. 24. reproveth errors rebuketh vices 2 Tim. 3. 16. is a discerner of the thoughts 1 Cor. 14. 24 25. and aweth the conscience Iam. 4. 12. 10. The Candour and Sincerity of the Pen-men or Amanuenses respecting Gods glory only and not their own and in setting down not only the sins of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shews his disobedience Numb 11. 11. Ionah his murmuring Ionah 1. 4. Ieremiah his fretting Ier. 20. 14. David shames himself in his Preface to the 51 Psalm St Mark wrote the Gospel out of Peters mouth and yet the denial of Peter is more expresly laid down by the Evangelist Saint Mark then any other and Paul sets down with his own Pen his own faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of the holy Scripture were holy men called sent inspired by the Spirit which had denied the world with the lusts and affections thereof and were wholly consumed with zeal for the glory of God and salvation of men 2 Pet. 3. 15. 2 Tim. 3. 16. Matth. 16. 17. Gal. 2. 11 12. Ephes. 2. 3 5. They learned not of men what they wrote Moses David Amos were Herdsmen Ieremiah was almost a childe Peter Iames and Iohn were in their ships other Apostles were unlearned before their Calling Acts 4. 13. Moses learned of the Aegyptians and Daniel of the Caldeans humane Arts and Sciences but they could not learn of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himself did speak 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13. 3. In their own judgement the most holy did erre as 1 Sam. 16. 1. and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Augustine to Ierom to give this honour only to the Canonical Books firmly to believe that no author of thâ—m erred in writing from all others he expected proof from Scripture or Reason 11. The wonderful Consent singular Harmony and Agreement of the Scriptures shews that they came not from men but from God Luk. 1. 70. Acts 3. 18. Iohn 5. 46. each part sweetly agreeth with it self and with another and with the whole Acts 26. 22. 11. 17. Luke 24. 27 44. Iohn 5. 46. Matth. 4. 4. what was foretold in the Old is fulfilled in the New Testament If there seem any contrariety either in numbring of years circumstance of time and place or point of Doctrine The fault is in our apprehension and ignorance not in the thing it self and by a right interpretation may easily be cleared See D. Willet on Gen. 24. 38. Doctor Vane in his lost Sheep returned home Chap. 2. saith Seeing no man is infallibly sure that all the answers used to reconcile the seeming contradictions of Scripture are true no man can be assured by the evidence of the thing that there is that perfect Harmony in the Scriptures nor consequently that they are thereby known to be the word of God Moreover if we were infallibly assured that there were this perfect Harmony in the Scriptures yet this to me seemed not a sufficient proof that they are the Word because there is no reason forbids me to believe that it may not be also found in the writings of some men yea I make no question but it is to be found and that with lesse seeming contradiction then is in the Scripture yet no man accounts that this proves their writings to be the Word of God After he saith We believe it to be harmonious because it is the Word of God not to be the Word of God because it is harmonious which we do not infallibly see How well this agrees with what I have in the margent quoted out of Bellarmine who urgeth that as an argument to prove the Scripture to be from God let the intelligent Reader judge Vid. Aberic Gent. Ad. 1. Mac. Disput. c. 10. These considerations strengthen this Argument 1. The length of time in which this Writing continued from Moses untill Iohn to whom was shewed the last authentical Revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of Books that were written and of Writers that were imployed in the service 3. The Difference of place in which they were written which hinders the Writers conferring together Two other Arguments may evince this Truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 King 17. 24. Christ himself and the Apostles for the confirmation of their Doctrine such as the devil was not able to resemble in shew The raising of the dead the standing still and going back of the Sunne the dividing of the red Sea and the Rivers the raining of manna in so great a quantity daily as to suffice all the multitude in the wildernesse the making of the barren fruitfull My works testifie of me saith Christ and Believe the works which I do if you will not believe me See Ioh. 15. 24. 2. Preservation of the Books of the Scripture from the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by Divine Providence he hath preserved the same whole and entire Here we have three Arguments in one 1. The hatred of the Devil and his wicked Instruments against the Scripture more then any other Book Antiochus burnt it and made a Law That whosoever had this Book should die the death 1 Macchab. 1. 56. Yet secondly It was preserved maugre his fury and the rage of Dioclesian Iulian and other evil Tyrants Thirdly The miserable end of Iulian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other Persecutors of this Doctrine The Books of Salomon which he wrote of natural Philosophy and other knowledge the profitablest books that ever were the Canon excepted are perished but those alone which pertain to godlinesse have been safely kept to Posterity which is the rather to be observed since many more in the world affect the knowledge of natural things
Argument then the testimony of the Church which say they doth infallibly propound unto us what is to be believed what is not to be believed and Hermanus saith That the Scripture is no more worth then Aesops Fables without the testimony of the Church As in other Sciences there are alwaies some principles per se nota indemonstrabilia whence other things are proved so in Divinity all conclusions in point of belief and practice are proved by the Scripture The Scriptures prove themselves by their own natural light manifesting their divine original whence they are and their right meaning how they must be understood They are like light primum visibile which maketh all other things manifest and it self too by its own proper qualities 1. The Church rather depends on the Scripture which is an object not principle of Divinity the Church ought to be subject to Christ Ephes. 5. 24. the Scripture is the word of Christ Col. 3. 16. 2. All the words of the Scripture are words of truth Dan. 10. 21. some words of the Church are words of error Isa. 1. 21 24. 3. 8 9. 5. 13. But the authority of him that speaks alwaies truth is greater then of him who sometimes lies Ergo The Authority of the Scripture is greater then that of the Church Goodnesse it self cannot deceive wisdom it self cannot be deceived God is both Tit. 1. 2. The voice of the Scripture is the voice of God 2 Tim. 3. 16. but the voice of the Church is the voice of men Act. 14. 14. 15. 17. 17. 30. 3. Faith and a firm consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertain 4. In vain shall we dispute against the wicked concerning Religion and Divine truth if we shall say it comes from God because we affirm so 5. This is proved by Scriptures Iohn 5. 34 35. Christ in his Humiliation did not receive the testimony of Iohn much lesse will he receive the testimony of others now he is glorified Ioh. 5. 34 35 36. 1 Cor. 2. 4 5. 1 Ioh. 5. 9. 6. The Authority proving is greater more certain and more known then the conclusion proved by the same Authoritas probans is greater then probata The Papists to prove the Authority of the Church flie to the Scriptures For I demand Whence do we understand that the Church erres not in delivering the Canon of the Scripture they answer It is governed by the Holy Ghost and therefore cannot erre in it's decrees But how appears it that it is so governed alwaies They answer God hath promised it and then they alledge those places to prove it Obj. 1. The Church is ancienter then the Scripture because it was before Moses Ergo It hath greater Authority Ans. 1. The Prophets and Iohn Baptist were ancienter then Christ yet not of greater Authority 2. Consider the Word 1. Quoad formale externum as written and cloathed with words so the Church was before the Scripture 2. Quoad formale internum the matter and sense or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1 23. Ioh. 17. 20. Iam. 1 18. Semen semper sobole illa cujus est sâ—men antiquius esse necâ—sse est In the thing it self the being and substance of the Word was before the Church although in this circumstance and manner of being it was after Obj. 2. Non crederem Evangelio nisi me commoveret Ecclesiae Catholicae Authoritas saith Augustine Ans. These words saith Whitaker are so well known to the Papists that one can hardly exchange three words with them but they will produce them It is true indeed that we may at the first be much moved to receive and hearken to the Scriptures because the Church gives testimony of them as the woman of Samaria by her speeches of Christ was a means of moving the Samaritans to believe but when the men of Samaria had heard Christ himself speak They believed in him more for his own words then the womans Iohn 4. 39 41. In which sense those words of Augustine so frequently quoted by the Papists are to be interpreted Augustine spake this of himself being a Manichee when he was a Manichee he was first moved by the Authority of the Church to believe the Gospel His meaning is that he had uever believed the Gospel if the Authority of the Church had not been an introduction unto him not that his faith rested upon it as a final stay but that it caused him so farre to respect the Word of the Gospel to listen unto it and with a kinde of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the Ministery of the Church as an external means to move us to imbrace the Word of God but we deny the Authority of the Church to be the principal means When we call the Scriptures Canonical we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and Rule to us The Office of the Church in respect of the Scripture stands in four things 1. To distinguish Canonical Scripture from that which is not Canonical although the determination of the Church be not the only or chiefest cause why the Apocrypha are rejected 2. To be a faithful keeper of those Books which are inspired by God like a notary which keepeth publick writings 3. To publish declare and teach the truth as a Crier with a loud voice ought to pronounce the Kings Edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a general Councel nor the Church virtual which they imagine to be the Pope but the Church Essential the Congregation of all faithfull believers The house of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essential piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Laws in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to Posts in Market Towns The Apostle describing the Church likeneth it to one of these Pillars whose use was to shew what hung thereon It is a Pillar not because it holds up but holds forth the truth as
most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat in Biblia a great learned man of their own affirmeth That it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
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
Regeneration ibid. How the Scripture is to be read l. 1. p. 23 24 Reason Reason the uses of it in matters of Religion l. 9. p. 87 Rebaptizing condemned l. 8. p. 676 Rebellion against God and man l. 4. p. 373 374 Recovery What mans Recovery is l. 5. p. 389. to 392 Redeemer Redeemer Christ how l. 5. p. 408 409 Redemption what l. 5. p. 414 Religion Three characters of the true Religion l. 7. p. 5 Remora able to stay the greatest Ship under sail l. 3. p. 262 Repent How God is said to Repent and how not l. 2. p. 151 Repentance what in us l. 8. p. 649 650 Reproach Christ reproached for our sakes l. 5. p. 427 428 Reprobation Reprobation what it signifies and what it is l. 2. p. 222 The word taken three wayes and five evil consequences of it ibid. Resurrection Christ Rose from the dead and why l. 5. p. 438 to 441 Our Resurrection l. 10. p. 857 858 Revelation The manner of Gods Revealing his will threefold l. 1. p. 5 The Book of Revelation why so called l. 1. p. 52 It is canonical l. 1. p. 51 52 Difficult ibid. The best Interpreters of it l. 1. p. 53 Revenge l. 4. p. 374 375 376 Reverence Reverenco l. 7. p. 577 578 In worship l. 9. p 779 780 Righteousnesse Whether original Righteousnesse was natural to Adam l. 3. p. 291 The Properties of original Righteousnes l. 2. p. 292 Christs Righteousnesse is ours l. 7. p. 522 523 Marks to try whether we have it and means to get it ibid. Rivers Rivers Their original use and motion l. 3. p. 251 252 The River Nilus l. 3. p. 246. 252 Romans Romans an excellent Epistle l. 1. p. 47 Who best expound it ib. Rule The properties of a Rule l. 1 p. 82 83 The Scripture is the Rule of faith and life ibid. 84 Ruth Ruth by whom written l. 1. p. 32 The best Expositors of it ibid. S Sacraments SAcraments their name and nature l. 8. p. 655 656 The Church hath ever had Sacraments l. 8. p. 656 The use of Sacraments and their parts l. 8. p. 656 657 The necessity and efficacy of the Sacraments l. 8. p. 657 658 How the Sacraments of the Jewish Church and ours agree and how they differ l. 8. p. 659 660 The Sacraments of the New Testament only two l. 8. p. 660 Sacraments are to be dispensed only by a Minister l. 8. p. 661 The use of the Sacraments of the New Testament ibid. Sadduceâ— confuted l. 3. p. 279. 289 Samuel The Authors of the two books of Samuel and the best Expositors of them l. 1. p. 33 Sanctification Sanctification what l. 7. p. 530 53â— Its parts and properties l. 7. p. 532 Why all godly men must be pure and holy l. 7. p. 532 The excellency of Sanctification l. 7. p. 533 It is imperfect here and why l. 7. p. 533 534 Evidences of Sanctification and means to get it l. 7. p. 534 The Sanctification of the whole man soul and body l. 7. p. 540 541 Of the minde l. 7. p. 541 Of the will l. 7. p. 542 543 Of the conscience l. 7. p. 544 545 Of the memory l. 7. p. 546 Of the affections l. 7. p. 546 to 579 Of the sensitive appetite l. 7 p. 579 580 Of mans body and all the external actions l. 7. p. 580 to 584 Satisfaction Christ satisfied for us l. 5. p. 416 417 It was convenient Christ should satisfie for us l. 5. p. 417 418 The difference between merit and Satisfaction ibid. Saviour Christ is our Saviour and how l. 5. p. 405 406 Scandal l. 4. p. 376 Schism l. 4. p. 376 377 Schoolmen taxed l. 1. p. 25 Scientia media an errour l. 3 p. 120. m Scripture It is the rule of Divinity l. 1. p. 5 Three general characters to know any word to be the word of God ibid. God revealed himself divers wayes to the Fathers ibid. The divers Epithetes of the Scripture l. 1. p. 5 6 Why called the word of God l. 1. p. 5. m Why the Scripture ib. The Divine Authority of the Scriptures proved by many reasons l. 1. p 6. to 16 A description of the Scripture l. 1. p. 7 The Scripture is not repugnant to humane reason and policy l. 1. p. 17 It is for it self worthy to be believed and known to be of God by it self ib. It hath its Authority from it self not the Church l. 1. p. 17 18 It is to be read by the common people l. 1. p. 20 21 How it is to be read l. 1. p. 22 23 24 Many contemn and unreverently handle the Scripture l. 1. p. 25 26 27 The Canonical Books of Scripture l. 1. p. 28 Of the Old and New Testament l. 1. p. 30. to 54 What parts of Scripture have been questioned l. 1. p. 43 The Authentical Edition of Scripture l. 1. p. 58. to 61 Whether any books of the Scripture be lost l. 1. p. 72 73 Whether the Scriptures of the Old Testament had points from the beginning l. 1. p. 73 74 The end of the Scripture l. 1. p. 80 The Properties of the Scripture its Divine Authority truth it is the rule of faith and life necessity purity perfection perspicuity l. 1. p. 81 to 105 The interpretation of the Scripture 1. It s divers senses 2. To whom belongs the chief authority to expound Scripture 3. The means which must be used in the Interpâ—eâ—ation of it l. 1. p. 105. to 121 Sea Sea a great work of God the making of it l. 3. p. 249 252 253 Why called mâ—re ib. m. Divers Questions about it answered l. 3. p. 249 250 251 Sedition l. 4. p. 377 378 379 Self love l. 4. p. 379 Self-denial l. 7. p. 600 Self seeking l. 4. p. 379 380 Septuagint Septuagint The Greek Translation of the Old Testament l. 1. p. 62 Is not authentical l. 1. p. 75 76 Serpents Serpents a three-fold profit redounds to us from them l. 3. p. 267 268 Why Satan is called the old Serpent l. 4. p. 304 Servants Two kindes of them three things commend a Servant l. 9. p. 843 844 Severity l. 7. p. 588 589 Ship the materials of it wonderful l. 3. p. 254 255 Signs several sorts of them l. 8. p. 655 656 Simple God is most Simple l. 2. p. 138 139 Sincerity l. 7. p. 602 Singing of Psalms a duty and how to be performed l. 8. p. 609 610 Sinne. Sin what it is l. 4. p. 307 Divided into original and actual ibid. l. 4. p. 315 That there is original sin its names and what it is l. 4. p. 308 309 310 The subject of it l. 4. p. 310 It is not the substance of a man l. 4. p. 310 311 Many hereticks extenuate it ib. All equally guilty of original sinne l. 4. p. 312 313 How it is propagated l. 4 p. 313 314 We are all guilty of Adams sin l. 4. p. 306 307 What actual sin is l. 4 p.
also 2. This tradition concerning the age of men did drive away as well the Ecclesiastick as the Lay persons Notwithstanding all this that hath been objected by the Papists we hold that the Scriptures ought to be translated into the Vulgar and mother Tongues of each Nation and that all men ought to read them and meditate diligently in them and that for these reasons 1. From the Commandment and will of God revealed in Scripture He hath commanded all that live in the Church to study the Scriptures and read them Deut. 11. 18 19. Ioh. 5. 39. He speaks not to the Scribes and Pharisees but to the people in general They must try all things 2. From Gods intention which commanded it to be written for that end that it might be obvious to all Ioh. 20. 31. Rom. 15. 4. 3. Those are commended which did reade the Scripture as the Eunuch Acts 8. 22. the Bereans Acts 17. and dispraised which neglected it as the Israelites Hosea 8. 12. they are pronounced Blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter â—2 Pet. 1. 19. are those whith pretend to be his Successours 4. From the fact of the Apostles who as they publickly preached the mysteries of salvation to the people so also in their Epistles they commended the whole doctrine of salvation to be read by them The Epistles of the Romans Corinthians Galatians Ephesians were written to the people therefore to be read by them One Epistle of Iohn was written to Gaius a Lay-man another to the elect Lady 5. From the Profit and Necessity of this study men are illightned and converted by reading of the Scriptures Psal. 19. 8 9. they are directed by them as most faithfull counsellors in all their waies Psal. 119. 24. they are armed by them against the fiery darts of Satan Eph. 6. 16. One seeing a youth read the Scriptures said It was never well since such were permitted to turn over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous Conseâ—t of all the Fathers Chrysostom and Ierom especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publickly read in their Ecclesiastical Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councel of Nice That no Christian should be without a Bible in his house And the Jews at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeal to the Law and the Prophets without the name of the Author Book or Chapter because they knew the Bible Text to be familiar to the Israelites In an unknown tongue they cannot profit the people Ergo They ought to be translated into a Tongue known to the people 1 Cor. 14. The Apostle in divers verses treateth of this subject vers 6 7 19. He saith All things ought to be done in the Church for the edifying of the people that no man should speak in an unknown tongue without an interpreter and saith That he had rather speak five words and be understood then ten thousand words in an unknown tongue Those Arguments before urged for the peoples reading of the Scripture prove this also for they cannot reade them in every Nation unlesse they be translated into a Tongue they understand Christ and his Apostles taught the people the Scripture in their mother Tongue In the next age after the Apostles saith Grotius lib. 3. de veritate Religionis Christ. the New Testament was translated into divers Vulgar Tongues the Syriack Arabick Aethiopick and Latine which Versions are yet extant and differ not mainly from the Greek In the elder and purer times the Scriptures were translated into innumerable yea into all Tongues usual amongst men See Gregories Preface to the Notes on passages of Scripture The plain and usual words the phrase and manner of speech most frequented the comparisons and similitudes in Scripture most familiar taken out of the shops and fields from Husbandry and Houswifery from the Flock and the Herd shew that the Scriptures were written for the capacity and understanding of the unlearned Iohn 5. 39. a speciall place if it be indicative it shewes the custome of the Jewes if imperative it shewes what they ought to doe Many amongst us are to be blamed for not having the Scripture in their houses and for not reading it constantly in the same as they ought to do or else they read it as other Books not with such respect to it as the greatnesse of its Authour deserveth I mean with a desire and purpose to believe and obey all that they finde there which must needs be the Duty of those that confesse these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practise it with obedience Reading the Scripture is a rehearsing out of the Book such things as are there written â—arely without any interpretation It is to be done publickly as it was in the Synagogues of the Jews who had the reading of the Law and Prophets amongst them The Prophets were read in their ears every day saith Paul and after the lecture of the Law and the Prophets in another place From hence hath been continued the custom of Lessons of the Old and New Testament to the same purpose saith Mr Thorndike We honour God more by a publick then a private reading of it 2. Pâ—ivately The godly Jews of Bâ—rea did search the Scriptures and both King and people are commanded to read the Law Deut. 17. 19. and 6. 7. 8. 9. What is written in the Law How readest thou Luke 10. 26. Matth. 12. 5. and 21. 16 42. Christ Peter and Paul in their preaching quote not the Chapter and verse only say Isaiah saith Isaiah is bold It is written in the Psalms because people should be so acquainted with the Scripture as to know where it is See Grotius on Heb. 4. 4. Some good Divines hold that the Scriptures barely read though preaching be not joined with it may be the instrument of Regeneration since the Doctrine of the Gospel is called The ministration of the Spirit Psal. 19. The Law of the Lord converteth the soul it is so when not preached The word is a means of conversion whether written preacht or lived 2 Cor. 3. 2 3. 1 Pet. 3. 1 2. Psal. 51. 13. But the Word of God is made effectual by the Spirit more often more ordinarily to beget a new life in the preaching that is the interpreting and applying of it then in the bâ—re reading 1 Tim. 4. 13. Matth. 28. 29. Christs custome was as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice when he had read to interpret
viz. David Salomon Moses Asaph Etham Heman Ieduthun and the three sons of Corah Odae istae Davidis dicuntur quod is multas veteres collegerit multas ipse Psallendi sciens addiderit aut per homines idoneos addi fecerit Grotius The Book of Psalms though it be called from the greater part by the name of Davids Psalms yet were not all the Psalms in it composed by David but some of them by Moses Psal. 90. Some by Heman Psal. 88. Some of them by Etham Psal. 89. Some by others Psal. 137. Mr Gataker on Psal. 82. 6 7 8. Seventy four Psalms are expresly entituled Davids Psalms that some others which want titles expressing their Pen-men were his also See Act. 4. 25. Id. ibid. The Hebrews divide the Psalms into five Books or parts The first Book hath the first 41 Psalms the second 31 from 42 to 73 the third 17 from 73 to 90 the fourth 17 from 90 even to 107 the fifth 43 from the 107 to 150. Vide Genebr in Psal. 1. 1. Tituli sunt Psalmorum claves the Titles are Keys as it were of the Psalms saith Ierom. The best Expositors on the Psalms are Musculus Mollerus Muis Calvin The Scripture is the choisest Book the Psalms the choisest piece of Scripture and the 119 Psalm the choisest part of the Psalms Among 176 verses in that Psalm there are scarce four or five at most wherein there is not some commendation of the word The Psalms are frequently read both in the Jewish Synagogues and in our Christian Churches the very Turks themselves swear as solemnly by Davids Psalms as by their Mahomets Alcoran they have them in such estimation Of all parts of the Scripture the Psalms have this excellency that they do in a lively experimental way set forth the gracious works of God upon the soul. They have a respective direction or comfort to every ones affliction or temptation Hence they have been called by some the little Bible or the Bible of the Bible Mr Burgess of Justification p. 225. Basil saith If all the other Books of Scripture should perish there remained enough in the Book of Psalms for the supply of all and therefore he cals it Amuletum ad prosligandum daemonâ—m Our Saviour Christ himself cites the Psalms not only as Canonical Scripture but as a particular entire and noble summe of that body Luk. 24. 44. no Book of the Old Testament except the Prophecie of Isaiah is so like a Gospel so particular in all things concerning Christ as the Psalms Dr Donne on Psal. 62. 7 9. Proverbs In Hebrew Mishle the Book of Proverbs is compared to a great heap of Gold-rings rich and orient severally and every one shining with a distinct sense by it self but other contexts of holy Writ to Gold-chains so enterwoven and linked together that they must be illightned and receive mutual illustration one from another The manner of it is usually to deliver two contradistinct Propositions It consists of one and thirty Chapters it was written by Salomon saith Augustine Chap. 17. of his 20 book de Civitate Dei and Iosephus in the 8th book and 2d Chapter of his Jewish Antiquities and it is proved 1 King 4. 32. though there indeed it is said only he spake them yet it is likely also he wrote them Prov. 1. 1. they are called the Proverbs of Solomon because most of them are his It is a Treatise of Christian manners touching piety toward God and justice toward our neighbours The best Expositors on it are Mercer Cartwright Dod Lavater Graece dicitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat quia ex comparationibus curtatis plerumque fiebant Proverbia inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Ecclesiastes In Hebrew Choheleth the Feminine hath respect either to wisdom or to the soul the nobler part See Menochius The Author of this Book was Salomon who either at his Table or in his familiar conference propounded these Doctrines to his Courtiers as may be collected out of 1 King 10. 8. Many of the Hebrews say that this Book was written by Salomon to testifie his repentance of his ill led life It consists of twelve Chapters The summe and scope of the whole Book is explained in the last Chapter or the first two verses viz. that all things in the world are vain therefore that nothing is more profitable and necessary then to fear God and keep his Commandments The principal parts of it are two The first concerning the vanity of humane matters and studies in the world the latter of the stability and profit of godliness and the fear of God The best Expositors on it are Mercer Cartwright Mr Pemble Granger Canticles are called in Hebrew Shir ha-Shirim by the Latins Cantica Canticorum The Song of Songs that is a most excellent Song the Hebrews having no Superlatives Salomon was the Author of it 1 Kings 4. 32. Many of the Ancients refer it to the spiritual Marriage between Christ and the Church or every faithful soul. Some think it was penned long after Salomons Marriage with Pharaohs daughter by comparing 1 King 7. 34. with Cant. 7. 4. It consists of eight Chapters and perpetual Dialogues The Jews had this Book in such reverence and account that before thirty years of age none would study it The best Expositors are Mercer Brightman Ainsworth Doctor Gouge Fenner This Book which treats of that Spiritual and Heavenly Fellowship the sanctified soul hath with Christ cannot be throughly understood in the true life of it but by those that are sanctified 4. Prophetical Books The Greater Prophets four Isaiah Ieremiah Ezekiel Daniel The Lesser Prophets twelve Hosea Ioel Amos Obadiah Ionah Micah Nahum Habakkuk Zephany Haggai Zachary Malachi Grotius orders them thus Hosea Ioel Amos Obadiah Ionah Isaiah Micah Nahum Habakkuk Zephany Daniel Ieremiah Ezekiel Haggai Zachary Malachi They are called Prophetical Books because they were written by Prophets by Gods Commandment Prophets were distinguished by the Temples some were Prophetae priores those of the first Temple others Posteriores of the latter Temple Isaiah Is placed first not because he is more Ancient then all the rest for some say that Ionah and Amos were before him in time others that Hosea was before him for Isaiahs beginning was in the dayes of Uzziah Now Hosea was in the dayes of Ieroboam and Ieroboam was before Uzziah This Mr Burroughs saith is one reason why though he intends to go over the whole prophetical Books yet he rather pitcheth upon Hosea first because indeed he was the first Prophet but Isaiah was rather set first for the Dignity of the Prophetical Oracles which he explains and because his Prophecy is longer then all the rest He is eloquent in his speech being a Noble man therefore the translation can hardly expresse his elegancy He brings so many and such evident
and fourth of Maccabees as Thomas Aquinas Sixtus Senenfis Bellarmine and so the Councel of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is Whether those seven whole Books with the Appendices be Sacred Divine Canonical We do not deny but many of these especially Wisdom and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonical and of infallible truth out of which firm arguments may be drawn that we deny Those Books which the Jews of old and the Reformed Churches now reckon for truly Canonical in the Old Testament are received all even by our Adversaries for Canonical without any exception 2. For the Canonical Books of the New Testament there is no controversie between us and so far we agree but in the Old Testament whole Books are reckoned by them for Canonical which we hold Apocryphal The reason why these Books at first were added to holy Writ was this the Jews in their later times before and at the coming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Ierusalem and the holy Land others were Hellenists that is the Jews of the dispersion mingled with the Grecians These had written sundry Books in Greek which they made use of together with other parts of the Old Testament which they had in Greek of the Translation of the LXX when they now understood not the Hebrew but the Hebrews receive only the two and twenty Books before-mentioned Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church the one Pure unquestioned and Divine which is the Hebrew Canon the other in Greek adulterate corrupted by the addition of certain Books written in those times when God raised up no more Prophets among his people Drus. praeterit l. 5. Annotat. ad Act. Apost c. 6. Jun. Animad in Bell. cont 1. lib. 1. c. 4. l. 2. c. 15. Sect. 21. Tertul in Apol c. 19. They are called Apocryphal i. secret and hidden not because the names of the writers are unknown by that reason Iudges and Ruth should be Apocryphal but because they were not wont to be read openly in the Church of God as the Canonical Books but secretly and in private by private persons or because their Authority was obscure and doubtful with the Ancient These Books our Church rejecteth as not written by Divine Inspiration for these reasons All the Canonical Books of the Old Testament were written by the Prophets but none of these Books were written by any of the Prophets for 1. The last of the Prophets of the Jews was Malachi Mal. 4. 4 5. between whom and Iohn Baptist came no Prophet Mark begins with the same words almost with which Malachi ended a good argument to prove that the New Testament is next to the Old But these Books were written by such who lived most of them after Malachi 2. All the Prophets wrote in Hebrew the language which the Jews understood but the Fathers affirm and Papists acknowledge that most of these Books were written in Greek Ergo being not written by the Prophets they are not Canonical 2. All the Books of the Old Testament were committed to the Jews and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jews for corrupting the sense of the Scripture did yet never reprove them for rejecting those Books which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them Ioh. 5. 39. Ezra after the Captivity is reported to have gathered all the Books of holy Scripture and safely to lay them up If the Jews should have rejected or not received any Books being Canonical they had grievously erred which the Papists themselves will not affirm Yea there should have been some Canonical Books which no Church received for besides the Church of the Jews at that time there was none in the world The Canonical Books of the Old Testament were divided into Moses the Prophets and Psalms with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3. There are two wayes to know a Book to be Canonical one by the testimony of some Prophet or Apostle the other by the certain Testimony of them which did live when the Book was published who did witnesse that the Book was written by some Prophet or Apostle But these Books are known to be Canonical neither of these wayes they were rejected by the Jews who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Books unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their Doctrine All the Canonical Books in general Iohn 5. 39. and 10. 35. Rom. 16. 26 Luke 16. 29 31. and Chap. 24. 25 27 44. The most of all in special Genesis Matth. 19 4 5 6. Exodus Mat. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Ioshua Heb. 11. 30 31. Iudges Heb. 11. 32. Ruth Mat. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Mat. 12. 42. Second of Kings Luk. 4. 27. First of Chronicles Mat. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Iob 1 Cor. 3. 19. Psalms Act. 4. 25. Proverbs Heb. 12. 5 6 7. Isaiah Matth. 1. 23. Ieremiah Heb. 10. 16 17. Ezekiel Mat. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. and 15. 15 16. Hosea Mat. 12. 7. Ioel Act. 2. 12. Amos Act. 15. 16. Ionah Mat. 12. 40 41. Micah Mat. 10. 35. Nahum Rom. 10. 15. Habakkuk Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21. 5. Malachi Luke 1. 16 17. These Books were not cited by Christ and his Apostles for confirmation of their Doctrine Object If they be not Canonical therefore because they are not cited then Nahum and Zephany are not Canonical Aratus Menander and Epimenides prophane Poets are Canonical because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Answ. They are not therefore not Canonical only because they are not cited but especially because they have not the characters of Divine Scripture 2. Nahum and Zephany are implicitely quoted when the Books of the Prophets are mentioned Acts 7. 41. and 15. 15 16. The Poets are not cited as Canonical but the Apostle applied himself to his hearers who did much esteem their authority Some have well concluded from Act. 10. 43. that the Apocrypha are not to be received as Canonical Scripture because they testifie not of Christ. 4. Those Books which contain manifest untruths contrary to the Word of God and the Books of holy
Scripture were not inspired of God for as God is true so is his Word Ioh. 17. 17. sweetly agreeing with it self and every part with other these Books commend false things as true and approve things evil as right Iudith Chap. 9. v. 2. commends killing the Sichemites against Gen. 49. 6 7. 2 Maccab. 14 42. Razis is commended for killing himself the fact is not only related but commended also in these words nobly manfully and this commendation doth plainly shew that the Author thereof was not inspired of God When the Dâ—natists out of this Book urged that it was lawful for them to kill themselves as Razis did Augustine then was forced to acknowledge That the Authority of this Book was uncertain and questionable and proves it by the judgement of the Jewish Church Christ and the Christians Manifest Fables are told in some of them for true Histories as that of Toby Iudith Bel and the Dragon If any desire a particular confutation of the several Books of the Apocrypha I commend to his reading that learned Treatise of Dr Raynolds de libris Apocryphis who hath so exactly handled this subject that to write of it after him were to write Iliads after Homer or to draw a line after Apelles 5. The most ancient Fathers and Councels which lived the best and first five hundred years after Christ rejected the same Books which we doe Ierome on Matth. 23. saith concerning a Testimony cited out of the Apocrypha Hoc quoniam ex Scriptura nihil habet authoritatis eadem facilitate rejicitur qua profertur Because this hath no authority out of Scripture it may as easily be rejected as it is offered All that the Papists object for these Books in the general is That the third Councel at Carthage the Florentire Councel and that of Trent do approve the said Books to be Canonical as also Augustine and Innocentius To which it may be answered 1. That the Councel of Carthage was but a Provincial Councel and therefore it cannot binde the whole world Moreover in that Councel there are divers things which the Papists will not endure as in the 26 Canon there is a Decree that no Bishop shall be called chief or universal Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councel with which they will not binde themselves 2. The Latine Fathers judged these Books fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any Doctrine 3. These Books are not Proto-canonical truly and properly Canonical inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but Deutero-canonical or rather Ecclesiastical as they are styled In this sense Augustine and Innocentius are to be taken when they reckon these Books among the Canonicall 4. No Councel hath Authority to define what Books are Canonicall what not seeing Books truely Divine receive Authority from God himself and are to be esteemed of undoubted truth although all the world should bark against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Books The Councel of Trent was gathered and kept against all Civil and Ecclesiastical Right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the Body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councel matters were concluded and the sentence passed the adversary not being heard speak nor so much as present for the Protestants might not be admitted to hearing neither could they obtain to propound their opinion in the Councel much lesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against Divine and Humane Law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himself 3. In that Councel the Accuser and Judge were the same for the Pope did accuse the Protestants of Heresie he did convocate the Councel he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the Reformation of the Pope was the thing in question Lastly All Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the minde of the Legates or otherwise then they approved no man had any voice in the Councel but such as were sworn to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverb arose Spiritum Sanctum Roma per peram mitti Tridentum The holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his coming nor of the Apostolick and Primitive Church for more then three hundred years after as both Eusebius out of Origen and the Councel of Laodicea Can. 59. confirmed afterward by the sixth general Councel of Constantinople sheweth for the Greek Church and St Ierom for the Latine CHAP. VI. Of the Authentical Edition of the Scripture NOw we must enquire which is the Authentical Edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some form of words and in some language which may be understood Lawyers from whom the use of the word Authentick seemeth borrowed do call those instruments and writings Authentick which have a certain and just authority in themselves A Book or writing is Authentick either by Divine or humane institution those are by Divine Appointment and Institution authentical which have from God sufficient and absolute Authority to command and approve themselves worthy credit and faith in as much as God himself doth approve them by humane Institution such writings are held authentical which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves and for the truth in them There is a great diversity of Editions of holy Scripture all cannot be simply and perpetually Authentical in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentick whence the others are transcribed yea
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
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
Epithete The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets Rom. 16. 26. Some think that Enoch the seventh from Adam wrote but Iude 14. speaketh only of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himself to be the Messiah that he ought to suffeâ— began at Moses Luke 24. 27. No doubt if there had been any more ancient then Moses our Saviour would have alledged it because all the Scripture that was before him was to give testimony of him The Author of the Scriptures was God himself they came from him in a special and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains and those phrases and words by which the notions were uttered 2 Tim. 3. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophecy came not of old time by the will of man but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and work them to it and in it 2 Sam. 23. 2. The spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Isaiah spake Acts 1. 16. 4. 25. 28. 25. The Inscriptions of many Prophetical Books and Epistles Apostolical run thus The word of the Lord which come to Hosea Amos Ioel Paul Peter Iames a servant of God and an Apostle of Christ. The Proeme that is set before divers Prophecies is this Thus saith the Lord and the Prophets inculcate that speech The mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chief Author It is all one to say The Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom. 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture The Scripture saith to Pharaâ—h Rom. 9. 7. and The Scripture hath shut up all men under sin Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the Holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the Holy men of God The efficient principall cause then of the Scripture was God the ten Commandments of which most of the rest is an exposition were written after a secret and unutterable manner by God himself therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appointment and assistance Exod. 17. 14. â—sai 8. 1. Ier. 30 2. The Scripture is often attributed to the Holy Ghost as the Author and no mention is made of the Pen-men Heb. 10. 15. The Prophets and Apostles were the Pen-men of the Scripture whose Calling Sending and Inspiration was certainly Divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schools 1 Cor. 2. 13. The Divine Authority of the Word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sense it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. Iohn 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandments hard and foolish to the carnal minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some books if not all as Divine The Turks at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dream Plato is termed Moses Atticus Moses speaking Greek The holy Scripture in it self is Divine and Authentical though no man in the world should so acknowledge it as the Sun in it self were light though all the men in the world were blinde and could not or would not see it but in respect of us it is Divine and Authentical when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine Truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God The holy Scriptures are that Divine Instrument and means by which we are taught to believe what we ought touching God and our selves and all creatures and how to please God in all things unto eternal life Robins Essayes 8th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God That the Scriptures were from God may appear by several Reasons 1. Intrinsecal taken out of the Scriptures themselves 2. Extrinsecal acts of God and works of providence about them 1. Intrinsecal 1. From the excellency of their matter which is heavenly the divine and supernatural matter contained in it It telleth us of such things as do far exceed the reach of mans reason and which it was impossible for any man to counterfeit and feign and which being told are so correspondent to reason that no man can see just cause to call them into question as the Doctrine of Creation of all things in six dayes the Doctrine of the fall of our first Parents the Story of the Delivering Israel out of Aegypt of the Delivering of the Law and ten Commandments the Doctrine of the incarnation of Christ Jesus of the Resurrection of the dead of the last Judgement of the life to come and of the Immortality of the soul for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angel
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to do in a right manner we shall attain true knowledge of the way to Heaven and also grace and help to walk in that way If the Lord should deny to any man the publick helps of preaching and conference yet if that man should constantly reade the Word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the Truth and attain saving grace the Word would illighten and convert but if God afford publick preaching and interpretation we must use that too as a principal ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sense of it to us Psa. 119. 18. Prov. 2. 3. Iam. 1. 5 17. though Christ himself was the Preacher yet he opened their understanding to conceive the Scripture Luk. 4. 45. and with a resolution to put in practice that which we learn Iam. 1. 25. Matth. 7. 24. Iohn 7. 17. and we shall finde the Word read Gods power to our edification and salvation Only a spiritual understanding can discern an excellency in the Scripture Nunquam Pauli sensum ingredieris nisi Pauli spiritum imbiberis Bern. 2. Diligently Attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greek word be a metaphor from hunting dogs or from diggers in mines both import diligence It was a solemn speech used in holy actions Hoc age The passions of the Martyrs may be read when their anniversary daies are celebrated Whence the name of Legends Chamier We should observe the scope and circumstance of the place the use of the word and phrase and compare one place with another 3. Orderly That we may be better acquainted with the whole Body of the Scriptures We should read on in Chronicles and Ezra and other places wherein are nothing but Names and Genealogies to shew our obedience to God in reading over all his sacred Word and we shall after reap profit by that we understand not for the present though it will be convenient to begin with the New Testament as more plain before we reade the Old 4. With Faith Heb. 4. 2. The Word of God consisteth of four parts 1. History 2. Commandments 3. Promises 4. Threats every thing in Gods Word is to be believed All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing only by the Word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise again at the last day Iob 19. 26. 2. All Precepts Genes 22. 6. Abraham obeyed that Commandment though strange 3. All Promises as that God could give Abraham when he was an hundred years old a seed and posterity which should be as innumerable as the stats in the firmament Gen. 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13 17. though unlikely Noah believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Ionah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando sâ—veritas Spanhem orat de officio Theologi We reade therefore of faith in the Promises Psal. 119. 49. Faith in the Commandments Psal. 119. 66. Faith in the Threatnings Heb. 11. 6. but Faith in the Threatnings is not so much urged because guilty nature in it self is presaging of evil 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our own benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the year The number of Chapters while you are reading the Old Testament is for the most part three a day and when you come to the New Testament it is but two sometimes where the matter is Historical or Typical or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. Give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the Word of God understood and so fix it in our minds One defines Meditation thus It is an action of the soul calling things to minde or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himself and is a setting ones self seriously to consider in his minde and apply to his own soul some necessary truth of Gods word till the minde be informed and the heart affected as the nature thereof requires and is the wholsomest and usefullest of all exercises of piety This is to ingraff the Word into ones soul to give the seed much earth this is to binde it to the Tables of our heart and to hide it in the furrows of our souls this is to digest it and make it our own 3. We must apply to our own use whatsoever things we read and understand the precepts and examples of the Law to instruct our life the Promises and Comforts of the Gospel to confirm our faith It serves for Thankfulnesse 1. That now we have the Scripture the world was a long time without it it was the more wicked because they had no Canon of Scripture We are not like to erre by Tradition as former Ages have done 2. That we have so great a part of Scripture and in our vulgar Tongue the Martyrs would have given a load of Hay for a few Chapters of St Iames or Paul in English 3. That we have so great helps for the opening of the Scripture so many excellent Expositors Compare Mollerus on the Psalmes with Augustine As the later thoughts are usually the more advised so the later Interpreters are generally the quicker sighted All those are to be reproved which contemn or unreverently handle the Scriptures 1. Atheists who impiously oppose the Word of God and all prophane wretches who live loosely and wickedly their doom is written in this book Iulian the Apostate when Christians craved help against all their injuries would ask with mocks and scoffs Why they did complain when the Galilean their Master bad them do good for evil If any one would take away their Coat that
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
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
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
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
his den the Director of nature her self herein must be something above nature which is God 3 Others adde these Reasons to prove that there is a God 1. The heroick motions and prosperous success of some famous men in undertaking and acting those things which exceed the common capacity of humane nature the gifts of minde in Aristotle Achilles Alexander 2. The hainous punishments inflicted on particular men families and Kingdoms for great offences some of which were wonderfully brought to execution when by their power and subtilty they thought they could escape the Magistrates Sword 3. There are vertues and vices therefore there must be some law There can be no eternal reason in the things themselves If we speak of Atheists strictly and properly meaning such as have simply denied all Deity and denied it constantly Tullies sentence is most true that there was never any such Creature in the world as simply and constantly to deny God The name of an Atheist in this sense is nomen ociosum a name without a â—â—ing If we speak of Atheists in a larger sense for such as have openly though not constantly denied the Divinity of such professed Atheists there have not been past two or three If we speak of Atheists in the largest sense meaning such as denied Gods providence justice goodness though they have done it but weakly rather upon some suddain passion then any settled resolution their number hath scarcely amounted to a score I mean of such open Atheists as have made any publike profession of their Atheism though but even in these secondary points Those Atheists that denied a God spake what they wished rather then what they thought or else they opposed the Heathenish gods or to shew their wit Diagoras the chiefest of them did Potius Gentilium Dâ—os râ—dere quam Deum negare He rather derided false gods then denied the true 〈…〉 he was not a meer Atheist appeareth in that he thus began his Pâ—emâ— Quod a numine suâ—â—no reguntur omnia It is reported of him that at the first he was very devout and a great worshipper of the gods but having committed some certain money unto a friends keeping and afterwards demanding it again his friend loath â—o forego such a booty forswore that he had received any whom when Diagorasâ—aw â—aw notwithstanding his horrible perjury to thrive and prosper and no Divine judgement to fall upon him he presently turned Atheist and enemy to the gods and then labored by all means to bring other men to like impieties Athenians also condemned Protagoras for an Atheist yet not for denying God but for seeming to doubt of him Because in the beginning of his Book he propoundeth this Probleme De diis quidem statuere nequeo neque an sint necnâ— For this the Athenians banished him and decreed That his Books should be publiquely burned Theodorus who for his notable prophanenesse was sirnamed Atheos though at the first he was noted of Atheism yet at the last he fell into Autotheism professing himself a god as Laertius reporteth though carrying God in the name he was an Atheist in his opinion saith Fuller in his prophane State of this Theodorus A Pope dying said Now I shall be resolved of three things 1. Whether there be a God 2. Whether the soul be immortal 3. Whether there be an Heaven and Hell Some indirectly deny God by denying his providence as Epiâ—urus who denied not Gods Essence but only his Providence He granted that there was a God though he thought him to be such an one as did neither evil nor good But God sitteth not idle in Heaven regarding nothing that is done upon the Earth as the Epicure conceiteth he is a most observing God and will reward and punish men according to their actions First This serves to blame and condemn the miserable corruption of our evil hearts which are so farre over-run with Atheism though this be the very first Truth which God hath engraven into the soul of a man That there is a God yet we weakly hold this conclusion for all sinne may and must be resolved into the ignorance of God and Atheism Haereticus disputat contra fidem malus Christianus vivit contra fidem Aâ—g We should be humbled for our thoughts of Atheism for saying in our hearts thâ—t there is no God the Devil in judgement never was an Atheist because of the sense he hath of Gods wrath Iam. 4 19. we should take notice of and bewail this foul vice There are few Atheists in opinion more in affection and most of all in life and conversation Titus 1. 16. We should beware of opinions and practices that strike at the being of God 1. Opinions that tend directly to Atheism 1. To think men may be saved in all religions Ephes. 4. 4. Micah 4. 4. 2. To deny the particular Providence of God and exempt humane actions from his determination 3. To hold the mortality of the soul. 2. Practices which seem most contrary to the being of God 1. Hypocrisie that is a real blasphemy Revel 2. 9. Psa. 10. 11 12 13. an hypocrite denies Gods omniscience and omnipresence 2. Epicurism this comes from and tends to Atheism Psal. 14 2. 3. Scoffing in matters of religion and applying of Scriptures to prophane occasions 2 Pet. 3. 1. Secondly We should oppose this Atheism and labour to grow more and more in the knowledge of God and to strengthen our Faith in this principle That God is meditate and ponder of his Works and be perfect in those Lessons which the common book of Nature teacheth pray to God to clear the eye of our minde and to imprint a right knowledge of himself in us The Papist is a make-god and the Atheist is a mock-god The Papist deludeth his conscience and the Atheist derideth his conscience Popery comforteth the flesh and Atheism suppresseth the spirit As the Heathen Emperors took upon them the Title of god so doth the Pope Dominus Deus noster Papa His Decrees and Canons are called Oracles Oracle signifieth the answer of God Rom. 3. 2. and 11. 4. And his decretal Epistles are equalled to the Canonical Epistles Deal with thy heart as Iunius his Father dealt with him he seeing his son was Atheistical he laid a Bible in every room that his son could look in no room but behold a Bible haunted him upbraiding him Wilt thou not reade me Atheist Wilt thou not reade me And so at last he read it and was converted from his Atheism The often meditating in the Scriptures will through Gods blessing settle us in these two great Principles 1. That there is a God 2. That the Scripture is the Word of God That God which made Heaven and Earth is the only true God we must beleeve that this God which we reade of in Scripture is the only true God so it is not enough to believe there is a God but that the Scipture of the Old and New
at Geneva in Calvins time he denied that Christ was Gods Son till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat The Ministers of Transylvania in a most pestilent book of theirs often contumeliously call him Deum Tri-personatum whom we holily worship Hoornbeeck Anti-socin l. 2. c. 5. sect 1. p. 415. Those of Polonia in their Catechism say That there is but one Divine Person and urge Iohn 17. 3. 1 Cor. 8. 6. Ephes. 4. 1. Zanchy long since hath vindicated the truth and refuted them Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianism chap. 3. and ch 1. p. 6. Some glory in this as a great argument against the three Persons in the Trinity If there be Persons in the Trinity they are either something or nothing Nothing they cannot be Non entis nullae sunt affectiones if something they are either finite or infinite finite they cannot be nor infinite then there should be three Infinites It is 1. plain in Scripture there is but one God 1 Cor. 8. 4. 2. The Scripture speaks of Father Sonne and holy Ghost or Spirit these are said to be three 1 Iohn 5. 7. 3. The God-head is attributed to all and the essential Properties belong to all 4. Something is attributed to one in the Scripture that cannot be said of all The Sonne was made flesh and the Sonne is begotten this cannot be said of the other the Sonne and the Spirit are sent but this cannot be said of the Father It is not strange among the creatures that a Father should be distinguished from himself as a man the Persons are something and infinite each of them infinite as each of them is God yet not three Infinites nor Gods so Athanasius in his Creed A Person is Essentia divina cum proprietate sua hypostatica the divine Nature distinguished by an incommunicable property though we cannot expresse the manner of this great mystery yet we should believe it The ground of Arminianism and Socinianism is because they would examine all the great truths of God by their Reason That saying of Bernard here hath place Scrutari haec temeritas est credere pietas est nosse vero vita aeterna est That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. See Rom. 1. 7. 1 Cor. 8. 6. Ephes. 1. 3. That Christ is God is proved 1. By clear Texts of Scripture affirming this truth in so many words The Prophet fore-telling of him saith this is his name by which you shall call him Iehovah or The Lord our Righteousnesse Jer. 23. 16. and The mighty God Isa. 9. 6. Paul saith Rom. 9. 5. Who is God over all blessed for ever and St. Iohn saith 1 Iohn 5. 20. This is very God and St. Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession Ioh. 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extream impiety had he not been God Vide Bellarm de Christo l. 1. c. 4 5 6 7 8 9. 2. By evident Reasons drawn from the Scripture He hath the Name Titles Works essential Attributes and worship of God ascribed unto him in Scripture 1. Divine Names and Titles are given to Christ He is the only blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. and 19. 16. He is called The Image of the invisible God Col. 1. 15. The brightnesse of his glory Heb. 1. 3. The word and wisdom of the Father Prov. 8. 12. and 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo Joh. 1. 1. Act. 20. 28. 1 Tim. 3. 16. The great God Titus 2. 13. The true God 1 John 5. 20. God over all or Blessed above all Rom. 9. 5. The most high Luk. 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Iehovah the proper name of God alone Iohn 20. 28. My Lord Jude 4. The only Lord Acts 10. 36. The Lord of all 1 Cor. 15. 48. The Lord from Heaven 1 Cor. 2. 8. The Lord of glory 1 Cor. 2. 8. The Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meer man whatsoever God therefore who will not have his glory given to another would never have given these Titles to another if he were not God 2. The works of God even the principal and most eminent of all which are proper to the Lord only are ascribed to Christ. 1. The work of Creation even of creating all things Iohn 1. 3. and Col. 1. 16. He for whom and by whom all things were created is very God For Christ and by him all things were created therefore he is very God Heb. 1. 10 11 12. The foundation of the earth and the creation of the Heavens and the change which is to happen to both at the last day are attributed to the Sonne of God 2. The work of Preservation and Government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerful word is God So doth Christ therefore he is God 3. The working of Divine miracles raising up the dead by his own power is given to him Ioh. 6. 54. and Ioh. 5. 21. He that can quicken and raise the dead is God So doth Christ therefore he is God 4. Redeeming of mankinde Luke 1. 68. Matth. 20. 28. Ephes. 1. 7. Revel 1. 5. 5. Sending of the holy Ghost Iohn 21. 22. and 14. 16. and of Angels is ascribed to him Mat. 13. 41. Revel 1. 1. He forgives sins Mark 9. 2 5. He gives eternal life 3. The principal and incommunicable Attributes of God are given to him 1. Omniscience Iohn 2. 24 25. He knew all men and he knew what was in them Ioh. 21. 17. Lord thou knowest all things 2. Omnipotency Revel 1. 8. and 4. 8. and 11. 17. Phil. 3. 21. 3. Eternity Ioh. 17. 5. Revel 1. 18. Iohn 1. 1. Isa. 9. 6. He is called The everlasting Father 4. Omnipresence Matth. 18. 20. 5. Unchangeablenesse Heb. 1. 11 12 13. and 13. 8. He that is Omniscient Omnipotent Eternal Omnipresent Unchangeable equal to the Father in Majesty and Glory Phil. 2. 16. is God So is Christ therefore he is God Lastly Worship due to God is ascribed to him Heb. 1. 6. Let all
and practice 2. A prosecuting such intent and practice with might of any kinde as in one instance the Prophet noteth They covet fields and take them by force A man of violence is he who will bear out a bad matter with mony favour wit strength or any outward helps he can use for that purpose That this is evil appears by that place where David affirms of God that the man which loveth violence his soul hateth that is he hates him in all extremity with an utter hatred the reason is because he hath sold over himself to sin he sins of wilfulnesse is an obstinate sinner a despiser of God he hath buried all justice and equity love and charity and shamefully abuseth those gifts to mischief which God hath furnished him with for better purposes it begins in very children the stronger bigger and craftier will wrong the weaker and sillier Violence bursting forth into any extremities of dealing was in the old law punished with the like of that that was done Lev. 24. 17. Unbelief Infidelity was the first sin Gen. 3. 4 and is the mother of all sins Heb. 3. 12. The evil heart is called the heart of unbelief as faith is the fountain of all graces Act. 15. 9. Our Saviour often checks his disciples for this Matth. 6. 30. It is against those most lovely and soul-ravishing Attributes of God his mercy goodnesse free-grace longanimity patience bowels of compassion It is called a provocation Psal. 78. 4. Heb. 3 8. which notes the highest act of displeasure the unbeliever is abominable to God and good men Psal. 15. 4. It is a departing from God Heb. 3. 12. see Iohn 3. 33. Christ marvelled at it Mark 6. 6. It is hard to finde out unbelief to be a sin not that unbelief whereby we assent not to the doctrine of the Scripture but that whereby we do not apply Christ for our only Saviour for seeing the Law of God is partly ingraâ—ted in our nature we easily beleeve that what opposeth that is a sin but the Gospel being wholly supernaturall and meerly by divine revelation therefore what opposeth that is not presently acknowledged to be a sin the Scripture discovers this unbelief The Spirit convinceth us of unbelief and the sinfulnesse of that state Iohn 16. 9. 1. It discovers the nature of it and therein our ignorance 2 Cor. 4. 4. 1. In respect of the reality of the Gospel that there is such a thing as pardon a reconciled justified state faith hope 2. In respect of the glory of the Gospel 2 Cor. 4. 4. 2 Cor. 3. ult Christ is precious to them that beleeve 2. Shews the distance that unbelief makes between God and us in our approaches to him Heb. 3. 12. 3. Discovers our rebellion and opposition to God and the righteousness of Christ Rom. 10. 3. by cavilling objecting and hard thoughts of Christ. Secondly The Spirit convinceth us of our unbelief in respect of the objects and effects of it 1. Its objects 1. Christ as he hath all merit and satisfaction in our approaches to God we cannot set that which is in Christ by way of satisfaction against our own guilt 2. We are not able to see pardoning promises speak pardon to us through the bloud of Christ as that promise Isa. 1. 18. 2. We improve not the Covenant we look not upon Christ as the Head of it As he is the party that makes good the Covenant with God for us though I have many miscarriages yet he hath fully satisfied and made reconciliation with God for me as he is the Head of the Covenant also to us what need I doubt but I shall have strength pardon is given into the hands of my Mediator 2. In reference to the effects of unbelief 1. The Spirit shews a man what weaknesse and corruption he lies under still by reason of unbelief 2. Le ts him see how much terrour and guilt he still lies under he cannot call God father Heb. 10. 22. 3. Discovers the comforts and joyes of beleevers both from Scripture and the experiences of others of Gods people 1 Iohn 1. 4. 15. 11. and yet much wrath and guilt still lies upon his conscience 4. The Spirit convinceth of unbelief by a Saints often being at a losse in the things of the Gospel 1. He goes a long time together and cannot meet with one promise to suit his condition 2. When he hath a promise he can make no use of it cannot plead it with faith and expectation 3. He cannot walk in the strength of a promise Lastly Gods Spirit convinceth us also of the sinfulnesse of unbelief 1. By clearing up to the soul that he lies under the breach of the great Gospel-command 2. By shewing what it is to neglect the love and grace of the Gospel Heb. 2. 3. Matth. 24. 51. 3. By presenting to the soul how ill God takes it when we will not beleeve him There are divers aggravations of this sin 1. Other sins deserve damnation but this formally opposeth the way of salvation Some say only unbelief damns a man which is not true in a rigid sense for every sin damns a man unrepented of but only unbelief is more opposite to the way of curing then other sins 2. It is opposite to the chiefest grace faith Illud est optimum cujus privatio est pessima The Scripture honours faith giving remission of sins the righteousnesse of Christ and salvation it self to it 3. It dishonours God and Christ and the holy Ghost it is the glory of Gods love that he becomes thy God though he so great and thou so vile this is the honour of Christ to thee A Son is born a Childe is given God shews the riches of his free-grace here thou grudgest him the honour to be the pardoner of thy sins 4. It is most rooted in us hence the Lord so often checks his disciples for their unbelief and faith is called The work of God in a speciall manner because of the difficulty of it and the contrariety of our natures Hence Comfort you comfort you again and again because the heart of man terrified for sin doth utterly refuse all true comfort in a right way 5. It hath more fair pretences for it more arguments then any other sin that is a dangerous sin which comes upon us as a duty I am unworthy 6. It puts the lie upon God Iohn 1. 5. God saith he will be thy God Christ saith he will put away thy sins thou saiest he will not 7. The devil most tempts a godly man to this sin as the incestuous person the devil had almost tempted him to finall despair as he would hold the prophane man in security so the penitent sinner in irksome unbelief 8. It hath the most terrible and sad effects it breeds daily unsetlednesse and tossings of heart therefore doubting and uncertainty is opposed to faith at last it will breed secret impatience and grudging against God and in the end open hatred
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
Firm therefore called the riches of assurance of understanding and so opposite to doubting 2. Absolute and illimited beleeves precepts promises and threats Some expressions of Scripture seem to lay much upon assent as 1 Iohn 4. 2. 5. 1. 1 Cor. 12. 3. Matth. 16. 17. The truths of God at first suffering under so many prejudices the Gospel was a novel Doctrine contrary to the ordinary and received principles of reason persecuted in the world no friend to natural and carnal affections and therefore apt to be suspected Assent now is nothing so much as it was then 3. There is a consent to the goodnesse as well as an assent to the truth the one is the act of the understanding the other of the will The soul upon the information that Gods Spirit gives me of the excellency of Christ and his suitablenesse to me assents to the truth of it and consents to the goodnesse of it and makes choice of him for its portion Faith is the consent of the whole soul to receive and accept of Christ as God the Father hath offered him in the Gospel 4. A resting and relying upon Christ alone for grace and salvation Psal. 23. 1 2 6. Psal. 27. 1. Iob 19. 25 27. Rom. 8. 31. The soul leanes on Christ as a feeble man on a staff 2 Chron. 16. 7 8. Prov. 3. 5. Psal. 22. 8. What the Old Testament cals trusting the New cals beleeving This confidence of special mercy is the form and essence of faith without which faith is not faith nor justifies the sinner The Papists and Arminians cannot endure this that faith should be such a special confidence of the remission of sins They say it is a confidence that God may remit and a good hope that he will or it is a conditional confidence that God will remit if we shall be constant in piety to the end of our life The Doctrine of Faith is in three things 1. There is a necessity of relying on Christ alone 2. There is an allsufficiency of ability in him being God and man to be an high-Priest to make intercession for us 3. Of his willingnesse that we should have pardon grace comfort and salvation by him There are promises 1. Of free-grace that God will justifie the ungodly and pardon sin for his own names sake 2. Of grace that God will give Faith Repentance Love and a new heart 3. Unto grace that if we beleeve and repent we shall be saved These promises are all we have to build our faith on for our eternal salvation In all recumbency it is not enough to regard the strength of the act and rightnesse of the object carnal men will say I place my hope in Jesus Christ for salvation Micah 3. 11. but there are other circumstances to be observed First The method and order of this recumbency the resolution of an humbled sinner to cast himself upon Christ the main end and use of faith is to comfort those that are cast down Faith is exprest by taking hold of Christ or the Covenant Isa. 56. 4. by staying our selves upon or leaning upon God which supposeth a sense of misery Secondly The warrant and ground of it we must go to work considerately understand what we do 2 Tim. 1. 12. Psal. 119. 49. natural conscience may pretend fairly to trust in Christ but have no ground for it Ier. 7. 4. Thirdly The effects and fruits it cannot stand with a purpose to sin Ioh. 13. 10. Heb. 10. 23. We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousnesse all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and sufferings by the price and merit whereof we are justified and saved and stand as righteous in Gods sight and as it hath a special respect and relation thereunto There are divers degrees of faith Little faith Mat. 8. 26. Great faith Mat. 15. 28. Full assurance of faith Rom. 4. 21. First There is some unbelief in all the servants of God because there is not in any man in this world a perfection of faith faith is mixt with unbelief Secondly Many have a true faith yet a very weak faith Christ will not break the bruised reed Christ chides his Disciples for their weak faith and Peter Mat. 13. O you of little faith And how is it that you have not faith Luk. 4. See Iohn 4. and Matth. 9. Moses David Abraham Isaac were subject to great weaknesse of faith Reasons 1. Sense and reason do in many things contradict the conclusions of faith to beleeve in the mercy of God when we have so much sin 2. The knowledge of God in the best of Gods people which is the pillar and foundation of their faith is but imperfect 3. Satan above all things most opposeth the faith of Gods Saints because he knows that in this their very strength lies Ephes. 6. 14. 1 Tim. 6. 12. and they resist him by their faith 1 Pet. 5. 9. 1 Iohn 5. 4. In two things the weaknesse of faith most discovers it self First In thinking that we shall not finde the good things which God promiseth to give Secondly That we shall not be delivered from the evil things which he hath undertaken to deliver us from Faith in Gods threats must be confirmed as a principal means of beating back sinful temptations faith in Gods promises must be confirmed as a principal means of keeping us in comfort and obedience All holy exercises serve to strengthen faith especially two First Prayer with the Apostles to the Lord to increase our faith and to fill us with joy and peace through beleeving 2. Meditations specially directed to that end of the omnipotency of God his perfect truth and his accomplishment of his Word formerly to our selves and others There is a twofold state of faith a state of Adherence and a state of Assurance First A state of Adherence Affiance and Recumbence the act of the soul accepting Christ and giving it self to him Isa. 50. 10. Luk. 18. 13. There is a great peace in a faith of Adherence Heb. 4. 3. 1. In respect of the guilt of sinne it shewes the Lord Jesus as a Sacrifice for sinne 2. In reference to God I have heard saith such a one that the Lord is a God pardoning iniquity transgression and sinne there is tranquillity when one casts his sinne on Christ and ventures his soul on the free-grace of God Isa. 50. 10. Secondly Of Assurance 1 Iohn 4. 16. when one hath obtained the witnesse and sealing of the Spirit 1. One may have the faith of adherence roll his soul on Christ and be willing to accept him that hath not the faith of evidence as Heman Psal. 88. The fearing of God
walk by faith we die by faith we are saved Faith is an infused not an acquired habit Grevinchovius saith That habitual faith is begot in us by frequent acts of faith proceeding from the special grace of God as by often acts of justice and liberality the acts of justice and liberality are produced in us This opinion of his is not only contrary to the Doctrine of the Schoolmen and Modern Divines both Papists and Protestants which with unanimous consent call Theological Vertues infused habits but also is subject to divers inconveniencies that place Heb. 11. 6 must needs be understood of the habit of faith for if it be to be understood of the act of faith it will follow that the regenerate when they sleep and do not actually beleeve do displease God and are not in a state of Grace That faith is the gift of God the Apostle teacheth Ephes. 2. 8. Phil. 1. 29. 2. 13. See Iohn 6. 44. To come to Christ is to beleeve in Christ witnesse Christ himself ver 35. Whether actual or habitual faith be in Infants Some call it efficacious faith some a principle others an inclination Some dislike the word habit that is more proper to faith grown and ripe the word seed or principle is better 1 Iohn 4. 9. Some think the Question about Infants beleeving is unnecessary and curious and that they must be left to the free-grace of God Mark 16. 16. Such places do not onely concern grown persons The Lord promiseth grace to Infants Isa. 44. 3. and glory Matth. 19. 14. 18. 6. compared with Mark 9. 36. See 1 Cor. 7. 14. Pelagians say Infants are saved by Gods fore-sight of those good works which they should have done if they had lived Augustine refutes this opinion 2 Cor. 5. 10. every one is to be saved according to what he hath done The Lutherans would have them saved by an actual faith though it be unexpressible Beza saith The faith of the parents is imputed to them by vertue of the Covenant of grace Mr. Down hath a Treatise of the faith of Infants and how they are justified and saved and goes much that way but denies that they have habituall or actuall Faith Whether Faith be in the Saints when they are translated into Heaven and see God face to face Some say there is a kinde of faith in the blessed Saints since they both beleeve things past all things which Christ hath done for our sake and things to come viz. the second coming of Christ the resurrection of the flesh the last judgment and the perfection of the Church and this knowledge of things past and to come depends upon the authority of God The office and imployment of faith shall cease though the nature of it doe not It is a great Question An sides justisicans in decalogo praecipiatur Whether justifying faith be commanded in the Decalogue Adam had a power to beleeve what God propounded as an object of faith the righteousnesse of Christ was not propounded to him it is commanded there therefore not directè because not revealed to Adam but redisctivé It stood not with Adams Covenant he was to be righteous himself not to look for the righteousnesse of another Adam in the state of innocency had a power of many things which in that state could not be reduced to act he had the affection of sorrow but could not mourn for want of an object so the Angels had a power to beleeve in Christ for their confirmation though Christ was not made known till the second Covenant There was a power then given not only to obey God in the duties of the first Covenant but to submit to God for the change of the Covenant when the will of the Lord should be not to submit to the change of the Covenant in man fallen is a sin Gal. 4. 21. therefore Adam had a power to submit to it Whether Faith or Repentance precede To repent is prefixed before beleeve Mark 1. 15. In the order of things repentance must needs be first in respect of the act of contrition acknowledgemement and grief for sinne the Law precedes the Gospel and one is not to be raised before he knows himself to be cast down And although saving Repentance considered compleatly according to all its acts be not without faith yet it precedes it according to some act Christians should indeavour to live the life of Faith First The necessity of it It is a Question An sine speciali Revelatione possumus credere mysteria fidei Whether without a special Revelation we can beleeve the mysteries of faith The Arminians cry down faith and call it Scripturarum tyrannidem Theologorum ludibrium and cry down all infused habits would have none but acquired There is a necessity of faith in respect of divers truths of Scripture that are to be beleeved 1. The resurrection of the body none of the Heathens beleeved this See Act. 23. 8. Matth. 22. 23 29. Some that profest the Christian Religion perverted this Doctrine of the Resurrection 2 Tim. 2. 18. the Disciples themselves were long in beleeving it Luk. 24. 11. Ioh. 20. 25. 2. The depravednesse of the soul and the enmity of natural reason to the things of God The Philosophers saw clearly the common principles of justice and injustice but not the corruption of nature Rom. 7. 7. The Wisdom of the flesh is enmity against God 3. The necessity of renovation of the soul and body the great Doctrine of Regeneration Iohn 3. 3. When our Saviour had brought Arguments to prove this Doctrine and answered Objections against it how blinde still is Nicodemus v. 9. of that Chapter 4. The necessity of a Mediator and that Christ is this Mediator 1 Tim. 3. 16. The Devils and damned beleeve these truths with a common faith But we need faith to beleeve these truths savingly 2. We need faith also to bring us unto God Rom. 5. 3. we cannot come to God but by Christ nor to Christ but by faith 3. To conform us to Gods Image Acts 15. 9. 4. Without the life of faith we cannot abide with God Matth. 11. 6. Heb. 3. 12. 13. 5. We cannot take fulnesse of delight and complacency in God but by faith Heb. 11. 6. we cannot please God nor he us till we beleeve The life of a Christian is to please God and to be well pleased with him Secondly What it is to live by faith 1. It is to beleive the goodnesse of all that which God commands as well as that which he promiseth and the real evil of all that evil he forbids as well as threatens The precepts of God are good and for our good as well as his promises Deut. 10. 12. Psal. 73. ult The Devils tremble at Gods threatnings but they beleeve not the evil of sin which he forbids for then they would not rebell against God 2. To look after those things principally that are future rather then the
joy as tumble themselves in ashes Blessed are the Mourners for they shall be comforted Secondly Study Sanctification he must follow after holinesse that will see God Psal. 50. 23. Constantly exercise Grace 1 Iohn 4. 16. Thirdly Renounce all confidence in your own Righteousnesse and labour to be found in Christ having his Righteousnesse Rom. 4. 5. Fourthly Often and earnestly beg for the Spirit of Adoption to seal thee up to the day of Redemption and to reveal unto thee the things that are freely given thee of God Fifthly Communicate thy fears and doubts to thy Brethren which be of understanding and can consider and observe the consolations of God given them CHAP. X. Whether Faith alone doth justifie GOD justifies judicially Christs bloud meritoriously Faith instrumentally Works declaratively Rom. 3. 24 28. Rom. 4. 5. Mar. 5. 36. Luke 8. 50. Act. 13. 39. The Papists Socinians and Remonstrants all acknowledge Faith to justifie but by it they mean Obedience to Gods Commandments and so make it a Work and not consider it as an instrument receiving Christ and his promise A Papist a Socinian a Protestant saith We are justified by faith but dispositive saith the Papist conditionaliter saith the Socinian applicativè saith the Protestant Faith justifieth not as a quality or habit in us as the Papists teach Ipsa fides censetur esse justitia for so it is a part of Sanctification but as it is the instrument and hand to receive Christ who is our righteousnesse much lesse as it is an act as Socinus and his followers teach as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsum credere did properly justifie if we should be justified by it as it is an act then we should be justified by our works and we should be no longer justified actually then we do actually believe and so there should be an intercision of Justification so oft as there is an intermission of the act of faith but Justification is a continued act We are justified only by faith for what else in Scripture mean those many negatives not by works Rom. 9. 11. Gal. 2. 16. Titus 3. 5. not of works Rom. 11. 6. Ephes. 2. 9. not according to works 2 Tim. 1. 19. without works Rom. 4. 6. not through the Law Rom. 4. 13. not by the works of the Law Rom. 3. 20 without the Law Rom. 3. 27. not but by faith Gal. 2. 16. How can a man be justified by his works when he himself must be just before the works can be Gen. 4. 4. Good works make not a man good but a good man makes a work good and shall that work which a man made good return again and make the man good When we say Faith alone doth justifie we do not mean fidem solitariam that saith which is alone neither do we in construction joyn sola with fides the subject but with Justification the predicate meaning that true faith though it be not alone yet it doth justifie alone even as the eye though in respect of being it is not alone yet in respect of seeing unto which no other member doth concurre with it it being the only instrument of that faculty it is truly said to see alone so faith though in respect of the being thereof it is not alone yet in respect of justifying unto which act no other grace doth concur with it it being the only instrument of apprehending and receiving Christ is truly said to justifie alone When we say by faith only this opposeth all other graces of the same order but not the merits of Christ or the efficacy of Gods grace the Apostle Rom. 4. makes it all one to prove a man justified by Grace Christ and by faith It is to be considered as alone in the act of Justification but not in the subject justified therefore that is a reproach cast on Protestants to call them Solifidians What the judgement of the Catholicks before the Councel of Trent was in this matter of Justification B. Carlton proves out of Contarenus We are said to be justified by faith to live by it to be saved by it to have it imputed unto us for righteousness all which is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacy in it self but mediately subserviently organically as it is a means to apprehend Christ his satisfaction and his sufferings by the price and merit whereof we are justified saved and stand as righteous in Gods sight and as it hath a special respect and relation thereto Mr. Gataker against Saltmarsh Shadows without Substance pag. 56. In the Covenant of Works Works are considered as in themselves performed by the parties to be justified and in reference unto ought done or to be done for them by any other whereas in the Covenant of grace Faith is required and considered not as a work barely done by us but as an instrument or mean whereby Christ is apprehended and received in whom is found and by whom that is done whereby Gods Justice is satisfied and life eternal meritoriously procured for us that which carrieth the power and efficacy of all home to Christ. Object Faith is a Work therefore if we be justified by Faith then by Workes Answ. With Faith we must joyn the object of it viz. Christ Fides justificat non absolutè sed relativè sc. cum objecto non efficiendo sed afficiendo applicando The Scripture saith We are justified by faith and through faith but never for faith or because of our faith per fidem ex fide non propter fidem We can only be justified by that righteousnesse which is universal and compleat faith is a partial righteousnesse Phil. 3. 9. and as imperfect as other graces Object Gal. 2. 16. Knowing that a man is not justified by the works of the Law but by the faith of Iesus Christ. Answ. But is adversative that is by faith alone 2. Only faith receives Christ and a promise Faith justifies by the meer ordination of God that on the receiving of Christ or resting on him we shall be justified The proper act of faith which justifieth is the relying on Christ for pardon of sin To justifie doth not flow from any act of grace because of the Dignity and Excellency of that act But because of the peculiar nature that it doth receive and apply Therefore to receive Christ and to believe in him is all one and faith is alwayes opposed to works Bellarmine objects That to apply is a work or action It is true it is a Grammatical action but a predicamental passion But saith Bellarmine Love layeth hold on Christ and by love we are made one but yet there is a difference love makes us one with Christ extramittendo faith intramittendo and besides love joyneth us to Christ after we are made one by faith so that it cannot justifie us Paul and Iames do not contradict one another
this life thus 1. In the letter of it though delivered by never so faithful Ministers it is able to do nothing therefore these things are often preacht and men not bettered when the Spirit accompanies it it is efficacious See Rom. 1. 16. Phil. 2. 15. The preaching of the Gospel is 1. The only means of the revelation of this life 2 Tim. 1. 10. 2. It is the divine seed whereby the Lord conveys this life and begets it in the soul 1 Pet. 1. 23 25. This work of the Gospel consists in five things 1. The preaching of the Gospel opens the understanding makes us see the misery of sinne and the excellency of Christ and the things of God Ephes. 1. 2 Cor. 5. 2. It makes the will and affections to relish Christs sweetnesse perswades the heart to chuse him and consent that God and they may be united in a league of friendship this is the work of faith 3. Turns the heart from all evil wayes it walkt in men are said to be pull'd out of the power of Satan 4. Creates in the soul and stampes in it all the Graces wherein Gods Image stands 5. By administration of the promise and instruction fortifieth the soul and makes one do all things belonging to this life Arminians give too much to man and too little to Christ. Antinomians and Familists give too much to Christ and too little to man They give so much to Christ that they abolish the nature and act of the creature they say Christ must do all and we can do nothing They dream of an insensible motion without us place Grace in a naked apprehension there must be not onely a work for us but in and by us The work of the Father is in heaven of Christ on the Crosse of the Spirit within us Col. 1. 29. They deny not onely mans work but the Spirits work in us Rom. 16. 20. Secondly They say Christ must do all and we after we have received Grace nothing there is not a coordination but subordination of our wils to his grace though at our first conversion we were meerly passive yet when Grace is received we may act motion follows life Col. 2. 4. The Familists deny all inherent graces in the Saints because it is said we do not live but Christ he they say beleeves repents as if we lived not at all and he is formally all habits and graces but the Scripture grants habits and graces to be in a man Iohn 19. 28. Matth. 12. 33. 1 Iohn 3. 9. 2. The sins of our actions then could not be charged on our selves but on the faint operations of his grace Marks and Evidences of spiritual life First Every creature which lives values life A living dog is better then a dead Lion If one values his life he will prize 1. Pabulum vitae Attend on the Ordinances the Word Sacrament Prayer Communion of Saints 1 Peter 2. As new born Babes Cantic 4. latter end 2. He will avoid what is destructive to life Beware of grieving and quenching the Spirit Ephes. 4. 30. 1 Thess. 5. 19. by neglecting the motions of it or noysome lusts 3. He will endure any evil and part with any good rather then part with life Secondly This new life brings alwayes a great change along with it when a childe quickens in the mothers womb she findes a great change so when Paul and Manassâ—h and the blinde man Ioh. 9. were converted unlesse they were religiously trained up as Timothy from their youth Thirdly Sense a spiritual sense in the soul senses exercised savour the things of God Rom. 8. Fourthly Every life hath some kinde of motions and actions that are sutable to it as in this spiritual life 1. That inward work of adhering to Christ as their chief portion the fountain of all their good a true faith 2. Repentance labouring to cast out corruption and to turn to God 3. The Spirit of Prayer You have received the Spirit of Adoption whereby you cry Abba Father Our Law judgeth a childe alive that was heard to cry 4. The minding of heavenly things Col. 3. 1 2. 5. Life hath a sympathy a fellowship with those that are members of the body the same quickning Spirit lives in all Christians weep with them that weep and rejoyce with them that rejoyce 6. If we be regenerated we do that to God which children do to their Father 1. Honour him and stand in awe of him 2. Rely on him as the fountain of all our good as children do on their parentâ— for a supply of all their wants 3. Are obedient to him Motives to live to God 1. It is a dishonour to God when the creature seeks to exalt self that which I make my utmost end I make my God Phil. 3. 10. 2. Consider the self-denial of Christ he came from heaven to do the will of him that sent him Rom. 15. 3. Means of spiritual life 1. Labour to get thy miserable condition by nature set close upon thy spirit how thou art dead in sin 2. Study to get into Christ 1 Iohn 5. 12. onely he can quicken he is never got but by Faith Luke 15. the Prodigal is the pattern of a converted soul. See vers 31. CHAP. XIV The Sanctification of the whole Man Soul and Body VVE should live more to the soul then body Psal. 119. 175. 141. 8. 142. 7. 143. 11. 1. The soul is distinct from the body as the operations of it shew 2. It lives when the body dies Eccles. 12. 7. Mat. 10. 28. 3. It is far better then the body 4. The concernments of the soul are higher then those of the body 1 Pet. 3. beginning 5. The sicknesse and death of the soul is worse then that of the body 1 King 8. 38. Ioh. 8. 21 23. 6. We never live to any purpose but when the soul lives 1. Of the faculties of the soul. Grace spreads it self through all the faculties A faculty is an ability of producing some effect or operation agreeable to our nature and for our good implanted in man by nature There are three reasonable faculties proper to men alone 1. The Understanding by which we know truth 2. The Will by which we desire good 3. Conscience a power of ordering our selves to and with God I. Of the Understanding It is that power which God hath given a man to acquaint himself with the Being Properties and Differences of all things by discourse Or it is that faculty by which we are able to inform our selves of the general natures of things Sense alone perceives particulars the understanding abstracts things and forms in it self the general natures of things I see this or that man but understand the nature of man The Object of it is omne intelligibile Truth in general in the utmost latitude and universality of it is the object of the Understanding good in the general in the universality of its nature is the object of the Will therefore till
it come to enjoy God which doth eminently contain all good in him it can never come to have full satisfaction Light was the first thing in the Creation and so in the new Creature Eph. 4. 23. he hath a new judgement speculative and practical 1. Speculative he apprehends and discerns those Reasons and Arguments against sin and for grace more then ever he did he is amazed to consider what darknesse and folly he lived in before 1 Cor. 2. 15. 2. Practical He applies the things he knows for his humiliation and exercise he so knoweth truths that he loves them and delights in them he knows them experimentally Conversion of a man is a Divine teaching of him Isa. 54. 13. Ierem. 31. 44. Iohn 6. 45. The Properties of this teaching 1. It is necessary without this all other teaching is in vain David often prayes that God would teach him his statutes open his eyes the Ministers teach the ear God the heart 2. Efficacious Iob 36. 22. 3. Clear and distinct hence Gods Word is called a Light and it is called the riches of the assurance of understanding 4. Practical it is an acknowledgement after godlinesse Verba Scripturae non sunt verba legenda sed vivenda said Luther 5. Abundant under the Gospel All shall know me from the greatest to the least Knowledge shall cover the earth as the waters do the Sea A great part of Conversion lieth in the renewing of the minde Rom. 12. 2. Ephes. 1. 17 18. Phil. 1. 4. This renewing consists First In Knowledge and that 1. Doctrinally of the truths to be beleeved this is the very foundation and that which is called historical faith that is a knowledge with an Assent to those truths which are recorded in Scripture many may have this and more which yet are not converted but yet where Conversion is this must necessarily precede 1 Cor. 2. 2. Whom God converts he enlightens Iohn 6. 45. 1 Cor. 8. 2. mans whole Conversion is called a teaching 2. Practically partly of our own filthinesse Iohn 3. it was necessary for Nicodemus to know his natural filthinesse partly of Christ sinne will overwhelm the soul without this Rom. 7. 24 25. Ephes. 1. 19 20. one must know his own poverty and Christs riches his own guilt and his satisfaction 3. It makes the heart beleeve and assent to these truths the understanding doth not only need converting grace to turn but to assent and firmly to adhere to the truths revealed to the promises manifested for the heart doth not turn to God by knowing the promises but by firm relying on them and this is that which is called trusting so much in the Psalms 4. The judgement is induced to approve of Gods Word his precepts and promises aâ— the best He accounts those things best and worst which the Word doth The converted man esteems of Gods favour and freedom from corruption more then all the glory and riches of the world 5. The minde is in part sanctified in regard of the thoughts they were roving distracted impertinent and very frothy now the minde is renewed about them so that it hath more holy thoughts more composed more profitable and united in all duties and performances more low thoughts of our selves and high thoughts of Christ. 6. It looketh then only to Gods Word My sheep hear my voice To the Law and the Testimony 7. Their minde is renewed in respect of consultations Paul consulted not with flesh and bloud he subjects all to the glory of God and this Word 8. He invents holy purposes means and wayes to propagate Gods glory 9. He discerns things that differ Rom. 12. 7. CHAP. XV. Of the Sanctification of the Will GODS great work in Conversion is in the Will Isa. 1. 19. Revel 22. 17. Ps. 110. 3. Ephes. 1. 19. when ever he converts the soul he subdues the Will 1 Chron. 28. 9. Phil. 2. 13. Grace is a resignation of our selves to the will of God Rom. 6. 17. 2 Cor. 8. 10. Though the will of man be subdued in conversion and made free yet it is not perfectly made free as a degree of blindnesse that remains in the Understanding so a degree of bondage in the Will The work of Conversion is never perfected till the will be gained it begins in the mind Ephes. 4. 23. but ends in the will Deut. â—0 6. All liberty must proceed from Liberum judicium a judgement of the understanding not mislead by sensitive objects Aquinas The Will is renewed in a godly man in these particulars 1. It is made flexible so Paul when he was converted Lord what wilt thou have me to do Psal. 40. 8. 143. 10. This Will is broken which before was contumacious and stubborn Isa. 11. 6. 2. Tender it was hardened before this is implied in that a fat heart that hath no sense or feeling either of Gods displeasure or the fearful eâ—â—aâ—e it is in the man converted hath a heart of flesh Ezek. 36. 26. which is opposed there to a stony heart that is senslesse and stupid 3. It is moved upon pure motives for the holinesse of the precepts David prizeth Gods Word above thousands of Gold and Silver for the spiritual profit of it it would quicken and enlarge his heart support him in afflictions 4. It is established and setled in a good way the honest heart holds fast the Word of God cleaves to the Lord with full purpose of heart 5. It is made efficacious and fervent in holy things their services are free-will offerings 1 Chron. 29. 14. Rom. 7. 18. 6. In regard of its acts 1. In its election and choice it is sanctified preferring holy and eternal things before sinne and temporal Heb. 11. Moses chose the reproaches of Christ before the treasures of Aegypt Election is an act of the Will about the means and answereth to consultation in the Understanding 2. In its consent it consents to God and Christ Isa. 1. 19. 2 Cor. 11. 2. Rom. 7. 16. 3. In regard of the power it hath over the other faculties for it commands the other powers of the soul as on the understanding to make it think and reason about this or that 2 Pet. 3. 5. it sets the understanding on searching the truth and finding it out and the Will delights it self in good things 7. It is adorned with those habitual graces which are necessary for it 1. Fiducial recumbency and trusting in God the Will renewed rolâ— it self upon Jesus Christ and hath confidence and boldnesse 2. Love to God above all other things therefore he saith I will circumcise you that you shall love the Lord your God with all your heart 3. A divine hope which keepeth up the soul in all difficulties Lam. 3. 13. Obedience is the vertue of the will by which it is flexible to Gods will in all things and for his sake Here Coeca obedientia blinde absolute obedience is as necessary and commendable as in Friars to their Superiours it is
that thou hast heard me Reasons why the people of God should specially observe the returns of their praiers First Praiers are the chief actions of our life the first fruits of our Regeneration Acts 11. 15. Paul being a Pharisee praied before that was no praier to this Secondly The greatest works of God are done in answer to praier all the promises and threats are fulfilled by it Revel 8. 5 6. 16. 1. Thirdly Whatsoever is given to a man in mercy is in the return of praier 1 Iohn 5. 14 15. Fourthly Every return is a special evidence of our interest in Christ and of the sincerity of our hearts God answers his peoples praiers sometimes in kinde he gives the very things they ask as to Hannah 1 Sam. 1. 20 27. Sometimes he denies the thing yet grants the praier First When he manifests the acceptation of the Person and Petition Gen. 17. 8 9. Secondly When he gives something equivalent or more excellent as strength to bear the crosse Heb. 5. 7. a heart to be content without the thing Phil. 4. 5. 1 Sam. 1. 18. Thirdly When he upholds the heart to pray again Psal. 86. 4. Lam. 3. 44. Fourthly When thy heart is kept humble Psal. 44. 17. Fifthly When he answers Cardinem desiderii the ground of our praiers 2 Cor. 12. 8. When God hath heard our praiers we should return to him 1. A great measure of love Psal. 116. 1. 2. Praise What shall I return to the Lord I will take the cup of salvation 3. We should fear to displease him Psal. 6. 8. 4. We should be careful to pay our vows 1 Sam. 2. 27 28. 5. We should pray much to him Psal. 116. 2. CHAP. VI. Of the Lords Prayer CHRIST delivered the Lords praier at two several times and upon several occasions in the former he commands it as a patern and rule of all praier saying Pray after this manner but in the later say some he enjoyneth it to be used as a praier When ye pray say Our Father If so then would it not follow that whensoever we pray we should necessarily necessitate praecepti use that form Robinson in his Treatise of publick Communion and his Apologia Brownistarum cap. 3. saith Neither do the two Evangelists use the very same words neither if that were Christs meaning to binde men to these very words were it lawfull to use any other form of words For he saith When you pray that is Whensoever you pray say Our Father yet he adds Though I doubt not but these words also being applied to present occasions and without opinion of necessity may be used What is objected against using this as a praier may be said of using the precise words of our Saviour in Baptism and the Eucharist As a just weight or balance serves both for our present use to weigh withall and also for a patern to make another like the same by it So the Lords Prayer serves for a patern of true praier and also for our present use at any time to call upon the name of the Lord with those words The Reformed Churches saith D. Featley generally conclude their praiers before Sermon with the Lords Praier partly in opposition to the Papists who close up their devotions with an Ave Maria partly to supply all the defects and imperfections of their own Object We never reade that the Apostles used this prescript form of words in praier Answ. It is absurd negatively to prove from examples of men against that which God in his Word so expresly either commanded or permitted for we may as well reason thus We do not read that the Apostles or the Church in their times did baptize Infants Ergò They were not then baptized Or thus We do not reade that the Apostles did pray either before or after they preacht Ergò They did it not Though the Apostles did not binde themselves to these words yet this doth not prove that they never used the same as their praier they might pray according to their several occasions according to this rule and yet with the words of the rule so Paget Here two extremities are to be avoided The first of the Brownists who think it unlawful to use the prescript form of these words The second of the Papists who superstitiously insist in the very words and syllables themselves Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ Luke 11. 2. it is lawful to use these words yet when Christ Matth. 6. commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are contained with such affections as are herein prescribed B. Downam on the Lords Praier Object 2. This praier say some is found written in two books of the New Testament viz. Matth. 6. Luke 11. but with diversity of termes and the one of these Evangelists omits that which the other hath written How then ought we to pronounce it Either by that which is expressed in S. Matthew or that which is couched by S. Luke Answ. If this Argument might take place when we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that action for they are related diversly in four divers books of the Scripture When one of the Evangelists saies Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take either of these two expressions both of them were dictated by Jesus Christ. Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask For as the Creed is Summa credendorum the summe of things to be believed the Decalogue Summa agendorum the summe of things to be done So the Lords Praier is Summa petendorum the summe of things to be desired Tertullian cals it Breviarium totius Evangelii Cyprian Coelestis Doctrin◠compendium If a man peruse all the Scripture which hath frequently divers forms of praier he shall finde nothing which may not be referred to some part of the Lords Praier Luther was wont to call it Orationem orationum the praier of praiers In this form are comprized all the distinct kindes of praier as Request for good things Deprecation against evil Intercession for others and Thanksgiving These Rules are to be observed in the exposition of the Lords Praier 1. Each Petition doth imply some acknowledgement or confession in respect of our selves 2. Where we pray for any good there we pray against the contrary evil and give thanks for the things bestowed evils removed bewailing our defects with grief 3. If one kinde or part of a thing be expressed in any petition all kinds and parts of the same are understood Petit. 4. 4. Where any good thing is praied for in any Petition the causes and effects thereof and whatsoever properly belongs to the said thing is understood to be praied for in
one another this company adds to their misery Of Purgatory Limbus Infantium Patrum Because the Papists divide hell into four regions 1. The hell of the damned the place of eternal torment 2. Purgatory where they say the souls of such are as were not sufficiently purged from their sins while they were upon earth and therefore for the thorow purging of them are there in torment equal for the time to that of the damned 3. Limbus Infantium where they place such Infants as die without Baptism whom they make to suffer the losse of heaven and heavenly happinesse and no pain or torment 4. Limbus Patrum where in like manner the Fathers before Christ as they hold were suffering no pain but only wanting the joyes of heaven and because I have not yet spoke of these I shall handle them here being willing to discusse most of the main controversies betwixt us and the Papists Of Purgatory Bellarmine saith there are three things to which the purging of sins is attributed and which may therefore be called Purgatories 1. Christ himself Heb. 1. 3. 2. The tribulations of this life Mal. 3. 3. Iohn 15. 2. 3. A certain place in which as in a prison souls are purged after this life which were not fully purged in this life that so they being cleansed may be able to enter heaven into which no unclean thing shall enter about this saith he is all the controversie Therefore whereas we distinguish the Church into militant here on earth and triumphant in heaven he adds and labouring in Purgatory We believe no other purgation for sinne but only by the bloud of Jesus Christ 1 Iohn 1. 7. through the sanctification of the holy Ghost Tit. 3. 5. The Papists charged Luther that he spake of Purgatory such a Purgatory there is said he meaning temptation Hoc Purgatorium non est fictum If there be a Purgatory it should be as well for the body as the soul because it hath been partaker of those pleasures and delights for which the souls pay dear in Purgatory fire but they deny any Purgatory for the body Epiphanius saith Thus shall the judgement of God be just while both participate either punishment for sinne or reward for vertue Origen excepted all the expressions of the Fathers this way appear clearly to have been understood not of a Purgatory but only of a Probatory fire whether they meant that of affliction or of the day of Judgement My L. Digby in his answ to Sir Ken. Digb We say with Augustine We believe according to the authority of God that the kingdom of heaven is in the first place appointed for Gods elect and that hell is the second place where all the reprobate shall suffer eternal punishment Tertium locum penitus ignoramus imò nec esse in Scripturis sanctis invenimus The third place we are utterly ignorant of and that it is not we finde in the holy Scriptures It is not yet agreed among the Papists either for the fire or the place or the time of it only thus farre they seem at length to concurre that souls do therein satisfie both for venial sins and for the guilt of punishment due unto mortal sins when the guilt of the sin it self is forgiven Dr. Chaloner on Matth. 13. 27. See Dr. Prid. Serm. 2. on Matth. 5. 25. pag. 58. to the end Mr. Cartwrights Rejoynd pag. 34◠c. Ezek. 18. 22. Micah 7. 18. 1 Iohn 1. 2. Rom. 8. 1. If our sins shall not be so much as mentioned surely they shall not be sentenced to be punished with fire Ier. 50. 20. From which Text we thus argue All their sins whom God pardoneth shall be found no more then to be purged no more especially after this life The learned Romanists generally accord That Purgatory fire differeth little from hell but in time that the one is eternal the other temporal they believe it to equalize or rather exceed any fiery torment on earth The Apostle calleth the Church the whole family in heaven and earth whence we reason thus All the family whereof Christ is head is either in heaven or upon earth Now Purgatory is neither in heaven nor upon the earth but in hell wherefore no part of the Family of Christ is there Papists will not grant that God imputeth to us the merits and sufferings of his Sonne although the Scripture is expresse for it and yet they teach that merits and satisfaction by the Pope may be applied to us and that they satisfie for our temporal punishments Purgatory is described by Gregory de Valentia and Bellarm. l. 2. de Purgat cap. 10 11. 14. to be a fire of hell adjoyning to the place of the damned wherein the souls of the faithful departing in the guilt of venial sins or for the more full satisfaction of mortal sins which have been remitted are tormented which torment is nothing differing from the punishment of the damned in respect of the extremity of pain but only in respect of continuance of time which may be ten or a hundred or three hundred years or longer except they be delivered by the prayers Sacrifices or alms of the living And the confession of this Purgatory saith Bellarmine lib. 1. de Purgat cap. 11. is a part of the Catholick Faith The principal places of Canonical Scripture which they urge for it are these In the Old Testament Psal. 66. 12. Isa. 9. 18. Micah 7. 8. Zech. 9. 11. Mal. 3. 2. In the New Matth. 5. 25 26. Luk. 16. 6. Acts 2. 24. 1 Cor. 3. 11 13. 1 Cor. 15. 29. 1 Pet. 3. 19. All which places have been taken off by learned Papists And also by Calvin in his Institut lib. 3. cap. 5. and Chemnit in his Examinat Concil Trident. and others If the Scriptures before urged had been so evident for Purgatory Father Cotton the Jesuite needed not to have enquired of the devil a plain place to prove Purgatory as some of the learned Protestant Divines in France affirm I shall conclude therefore with that saying of Bishop Iewel in his Defence of the Apology of the Church of England part 2. cap. 16. The phantasie of Purgatory sprang first from the Heathens and was received amongst them in that time of darknesse long before the coming of Christ as it may plainly appear by Plato and Virgil in whom ye shall finde described at large the whole Commonweal and all the orders and degrees of Purgatory Of Limbus Infantium Patrum Limbus signifies a border or edge and is not used in the Scripture nor any approved Author in their sense Limbus Infantium is a peaceable receptacle for all Infants dying before Baptism This is so groundlesse a conceit that the very rehearsal of it is a sufficient refutation Limbus Patrum is a place where the Papists say the souls of the godly that died before Christ were But Col. 1. 20. God could reconcile none to him in heaven
several names of it its rectitude corruption sanctification l. 7. p. 573. to 578 Annointing what it signifies l. 5. p. 404 505. m. 412 413 Antichrist Antichrist what it signifies l. 6. p. 473 He usurps Christs Offices ib. Several degrees of his discovery ib. Not one person l. 6. p. 476 Corrollaries from Antichrist l. 6. p. 482 Anthropomorphites what l. 2. p. 136 Antinomians Antinomians what they are and who write best against them l. 1. p. 26 Confuted l. 9. p. 753 See p. 335 Antinomianism a most dangerous errour l. 4. p. 361 Appetite its rectitude corruption and sanctification l. 7. p. 579 580 Apocalyps Apocalyps why so called l. 1. p. 52 Questioned by some but is canonical l. 1. p. 52 53 Apocrypha Apocrypha which books are so called l. 1. p. 54. and why ibid. Reasons why those books are not divinely inspired nor canonical l. 1. p. 55 56 57 58 Apostasie Mans Apostasie what l. 3. p. 300 Apostasie a sin l. 4. p. 340 341 342 343 Apostle what it signifies l. 1. p. 44. See m. Aqua whence derived l. 2. p. 239 Aquarii why so called l. 8. p. 694 Aquinas commended l. 1. p. 116 Arabick The Arabick Trannslation l. 1. p. 65 Arians confuted l. 3. p. 211 Arius his perjury l. 4. p. 368. m. Ariminans Arminians confuted l. 2 p. 174 176 177. m. and text p. 182 183 306. 331 Arminianism what l. 4. p. 362. l. 5. p. 417 Arts all Arts come from God l. 2. p. 129 Ascend Christ ascended and why l. 5. p. 440. to 443 Assurance Assurance of salvation l. 3 p. 224 One may be certain of his justification l. 7. p. 524 525 526 Of Election and Salvation l. 3 p. 224 The kindes and degrees of Assurance l. 7. p. 524 It is difficult to attain Assurance l. 7. p. 526 The means to get and keep it l. 7. p. 527 Astrology and Astronomy what l. 2. p. 126 Atheists Several sorts of Atheists l. 2. p. 129 130 131 Have come to some evil end l. 2. p. 130 131 Their Objections that there is no God answered l. 2. p. 128 129 Attributes Attributes of God why so called l. 2. p. 133 How distinguished from Properties l. 2. p. 133 134 What rules are to be observed about them ibid. How divided and how they differ from those Properties that are in men and Angels l. 2. p. 135 Augustine commended l. 1. p. 114 117. l. 3. p. 210 Authentical Authentical what it is l. 1. p. 17 Authentical Edition of Scripture l. 1. p. 58. to 64 The Hebrew for the Old Testament and the Greek for the New Testament l. 1. p. 65 66 67 Not the Translation of the Septuagint l. 1. p. 75 76 Nor the Vulgar Latine l. 1. p. 76 77 78 Authority The greatnesse of Gods Authority wherein it consists l. 1. p. 154 The difference between power and Authority l. 2. p. 193 194 B Baptism BAptism what it signifies and how it may be described l. 8. p. 662 The priviledges of Gods children by Baptism l. 8. p. 663 The duties Baptism engageth us to l. 8. p. 663 664 The essential parts of Baptism l. 8. p. 664 Whether dipping or sprinkling be to be used in Baptism l. 8. p. 665 The necessity of Baptism l. 8. p. 666 Whether women and Laicks may baptize l. 8. p. 666 667 How Christs Baptism and Iohns differ l. 8. p. 667 668 Who are to be baptized ibid. The baptizing of Infants proved and the objections against it answered l. 8. p. 669 670 671 It was a common practice in the Primitive Church to defer their Baptism till they were old and why l. 8. p. 671 672 Baptism celebrated in the Church of Rome true Baptism l. 8. p. 675 Whether immediate or remote parents give children right to Baptism l. 8. p. 673 674 Whether the children of Infidels and Papists may be baptized l. 8. p. 674 675 Whether the use of witnesses be necessary in Baptism l. 8. p. 673 Beasts Beasts their usefulnesse l. 3. p. 265 266 In the outward senses excell man ib. Bees for what they are notable l. 3. p. 264 265 Bernard a devout man and good for that corrupt age wherein he lived l. 1. p. 115 Beza commended l. 1. p. 116 Bible Bible why so called l. 1. p. 5. m. Who first distinguished the Bible into Chapters and verses l. 1. p 30 Bishop what he is and whether above a Presbyter l. 6. p. 467 468 469 Blasphemy against the holy Ghost l. 4. p. 344 345 346 Blesse c. Blesse what it signifies l. 2. p. 202 God is most blessed l. 2 p. 200 Blessedness what l. 2. p. 201 202 203 Blindenesse spiritual the worst l. 3. p. 242 Boasting l. 4. p. 347 Bounty l. 7. 584 585 586 Bread What meant by daily Bread in the fourth Petition of the Lords Prayer l. 8. p. 645 646 647 Bribery l. 4. p. 347 Bucer commended l. 1. p. 116 Buried Christ was buried and why l. 5. p. 434 C CAjetane commended l. 1. p. 117 Calling Effectual Calling stands in four things l. 7. p. 491 Marks of it ibid. Calvin commended l. 1. p. 115 Canon Why the Scripture is called a Canon or canonical l. 1. p. 28. 82 The conditions of a Canon l. 1. p. 28. 82 83 A three-fold Canon in the Church l. 1. p. 28 Some abolish some adde to the Canon l. 1. p. 54 The Canonical Books of the New Testament how divided l. 1. p. 43 44 Why seven Epistles are called sometimes Canonical and sometimes Catholick l. 1. p. 50 Canticles Canticles how called in Hebrew and Latine l. 1. p. 36 37 Who the author of it and who the best Interpreters of it ib. Cardinals of Rome what they are l. 6. p. 481 Carual-confidence condemned l. 4. p. 348 349 Catholicks the Papists falsly so called l. 6. p. 452 453. m. Ceremonies under the Law had relation to Christ l. 5. p. 391 392 Chaldee Paraphrase The Chaldee Paraphrase of the Old Testament why so called of great esteem with the Jews l. 1. p. 61 62 When written l. 1. p. 60 61 Some part of the old Testament written in Chaldee l. 1. p. 29. m. 60. m. Change A reasonable creature may be Changed many wayes l. 2. p. 150 God is unchangeable every way ibid. Chiliasts condemned l. 1. p. 53 Christ. Christ is the great and free gift of God l. 5. p 392 393 Is God l. 2. p. 208. to 213 Why and how he is God l. 5. p. 394 395 396 Was Man why and how he was Man l. 5. p. 397 398 399 Why born of a Virgin l. 5. p. 399 400 When and where he was born l. 5. p. 400 He was the Messiah promised of old l. 5. p. 401 God and man in one Person l. 5. p. 403 404 He was a Saviour Redeemer Mediator Surety Christ a Lord l. 5. p. 405. to 424 He merited nothing by his death for himself l. 5. p. 402 A Priest l. 5. p. 413
there is Divinity Rom. 1. 18 19. 20. 2. 14 15 * Omne bonum est sui diffusivum ergo maximè bonum est maximè sui diffusivum Ut se habet simile ad fimile ita se habet magis ad magis Locus topicus 2. What Divinity is Theology if thou look after the etymology of the word is a speech of God and he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things Peter du Moulin Theology is so named from its end God as other arts are called humanity because man is the end of them The whole doctrine of Religion is called Theology that is a Speech or doctrine concerning God to signifie that without the true knowledge of God there can be no true Religion or right understanding of any thing Befield on the Creed Lactantius de ira Dei 2. What Divinity is Tit. 1. 1. 1 Tim. 6. 3. Col. 1. 5. 2 Tim. 2. 18. Theologia est doctrina de Deo ac rebus divinis Divinity is the knowledge of God Theologia est scientia vel sapientia rerum divinarum divinitus revelata ad Dei gloriam rationalium Creaturarum salutem Walaeus in loc Commun De genere Theologiae est quaestio quod idem ab omnibus non assiguatur Nam illis arridet Scientia aliis Sapientia aliis Prudentia Litem hanc dirimere nostri non est instituti etsi verè scientem verè sapientem verè prudentem eum judicamus qui verus sincerus est Theologus Wendelinus Christ. Theol. lib. 1. cap. 1. 3. How Divinity is to be taught 1. Discenda est Theologia imprimis textualis 2. Systematica seu dogmatica 3. Elenctica problematica Voetius Bibl. Theol. l. 1. c. 6. 4. How Divinity is to be learned Job 28. 1 2. Mat. 7. 7. John 20. 21. Deut. 29. 29. Rom. 12. 3. 6. 7. 2 Tim. 2. 23. Mat. 11. 25 Prov. 2. 2. 8. 4 5. 8. 17. 33. 5. The opposites of Divinity 6. The excellency of Divinity a Paul cals it The excellency of the knowledge of Christ Phil. 3. 8 Psal. 40. 8. Christ is the principal subject of the whole Bible being the end of the Law and the substance of the Gospel M. Perkins Quicquid est in suo genere singulare eximium id Divinum b Agreeable to which is the French Proverb Ministre ne doit scavior que sa Bible a Minister must know nothing but his Bible * Psal. 12. 6. Mahomet would have had others believe that he learned the doctrine of his Alcoran from the holy Ghost because he caused a Pigeon to come to his Ear. Origen saith of the devils there is no greater torment to them then to see men addicted to the Scriptures Num. hom 27. in hoc eorum omnis flamma est in hoc â—runtur incendio In Theologia principium duplex Estendi Cognoscendi sive quo quid est aut cognoscitur illud con tituit scibile objectum hoc gignit scientiam perficit subjectum illud est Deus hoc Dei ipsius verbum videlicet ut in Sacra Scriptura expressum consignatum est Hoornbeeckii Antisocinianismus l. 1. c 1. controv 1. Sect. 1. Of the Scripture c The Scripture is called The word of God Ephes. 6. 1 Pet. 1. 15. The counsel of God Act. 20. 27 The oracles of God Rom. 3. 2. The Law of God Psal. 1. 2. The minde of God Prov. 1. 23. d It is called Word because by it Gods will is manifested and made known even as a man maketh known his minde and will by his words It is also said to be The word of God in regard 1. of the Author which is God himself 2 Tim. 3. 16. 2. Of the Matter which is Gods Will Ephes. 1. 9. 3. Of the End which is Gods glory Ephes. 3. 10. 4. Of the Efficacy which is Gods Power Rom. 1. 6. e So it is called the Bible or Book by an excellency 't is the only Book as f August de civit Dei lib. 15. c. 23. Ita usus obtinuit ut sacra ista scripta quibus tanquam tabulis perscripta est ac consignata Dei voluntas nomine Scripturae per autonomosiam intelligantur Beza in Joh. 20. 9. The Scriptures exceed all other writings in divers respects 1. Because all these writings were inspired by the holy Ghost so were no other writings 2. They contain a platform of the wisdom that is in God himself 3. Because they were penned by the greatest wisest holiest men the Prophets Apostles Evangelists 4. They are more perfect pure and immutable then any mans writings Mat. 5. 24. 2 Tim. 3. 17. 1 Pet. 1. 23 Mr Bifield on Pet. * The principal Author of all Scriptures is God the Father in his Son by the holy Ghost Hos. 8. 12. 2 Pet. 1. * Acts 7. 50. 1 Câ—â— 11. 23. The Father hath revealed the Sonne confirmed and the holy Ghost sealed them up in the hearts of the faithfull Exod. 4. 12. Deut. 18. 1â— 2 Cor. 13. 3. John 1. 56. Heb. 1. 1. Ezâ— 12. 25 28. Rom. 1. 2. Isa. 58. 14. Evangelium dicitur sermo Christi 3. Col. 16. Utroque respectu Authoris materiae Davenantius * Rainoldus in Apologia Thesium de Sacra Script Eccles * Tria concurrunt ut hoc dogma recipiam Scripturam esse verbum Dei. Esse quosdam libros Canonicos Divinos atque hos ipsissimos esse quos in manibus habemus Primum est Ecclesiae traditio quaeid affirmat ipsos libros mihi in manum tradit secundum est ipsorum librorum divina materia tertium est interna Spiritus efficacia Episc. Daven de Iudic. controvers cap 6. What the Divine Authority of the Scripture is * Formale ob 〈…〉 generaliter absolutè consideratum est divinâ— revelatio in tota sua amplitudine accepta seu divina authoritas cujuslibet doctrinae à Deo revelatae sive ea scripta sit sive non scripta At formale objectum fidei illius qua creduntur ea quae in Scriptura credenda proponuntur est ipsius Scripturae divina canonica authoritas Baronius adversus Turneballum The description of the Scripture Rom. 1. 28. 2 Pet. 3. 15 16. 2 Pet. 1. 20 21. * 2 Tim. 3. 16. Rom. 15. 5. Scriptura est verbum Dei ejusdem voluntate à Prophetis Evangelistis Apostolis in literas redactum doctrinam de essentia voluntate Dei perfectè ac perspicuè exponens ut ex eo homines crudiantur ad vitam aeternam Gerh. de Script Sac. â—oâ— 1. Scriptura est expressio quaedam sapientiae Dei afflata è Sancto Spiritu piis hominibus deinde monumentis literisque consignata Pet. Martyr loc commun l. 6. Scriptura est instrumentum divinum quo Doctrina salutaris à Deo per Prophetas Evangelistas tanquam Dei actuarios in libris Canonicis veteris novi Testamenti est tradita Synop
regula fidei Chamierus The Scripture is therefore called canonical because it prescribes a rule of our faith and life Phil. 3. 16. Gal. 6. 16. Tertullianus appellat Scripturam regulam veritatis Augustinus de doctrina Christiana l. 2. c. 8. ait in Scripturis inveniri omnia quae continenâ— fidem moresque vivendi Advers Helvid cap. 9. Sacra Scripturae regula credendi certissima tutissimaque est Bellarm. de verbo Dei l 1. c. 2. k Hoc primum credimus cum credimuâ— quod nihil ultra credere debemus See Mr. Anthony Burâ—â—â— on Mark 1. 2 3. Deut. 5. 29. Isa. 8. 20. l Verba Scripturae non sunâ— legenda sed vivenda Doctrinae saâ—itas servatur confirmando verum refellendo â—alsum vitae sanctimionia fugiendo malum saciendo bonum Satis habet Scriptura quo veritatem doceat errorent redarguat iniquitatem corrigat instituat ad justiciam Nec haecâ—â—tiliter praestat solummodo quae sophistarum cavillatio sed etiam sufficienter nempe ut perfectus â—it homo c. Rainoldus m Deut. 17. 18. Isa. 8. 20. Luke 16. 29. Acts 24. 14. Christians shall be judged by that hereafter Iohn 12. 48. 2 Thess. 1. 8. n Iudaei docenâ— exhoc loco teâ—eri regem sua maâ—â— sibi legem describere etiamsi alià s cum privatus esset descripâ—isset Chamierus Regula fidei est quasi causa exemplaris fidei quam videlicet fides in omnibus sequi cui se conformare debet Formale objectum â—idei est Causa objectiva fidei seu est principium propter quod fotmaliter principaliter credimus Baron contra Turnebul Nos discamus ex verbo non tantum sapere sed etiam loqui Be â—â—â—â— Epist. 7. David Psa. 119 desires that all his counsels thoughts manners actions might be directed according to Gods word The Scriptures contain 1. A necessary doctrine viz. Of the Law and Gospel Mat. 22 37. Iohn 13. 16. without which we cannot be saved Rom. 7. 7. It is 2. Necessary in respect of the efficient cause Of the Form Matth. 22. 29. 4. The end Iohn 20. 31. o Writing doth a larger good to a greater number and for a longer time then speaking Psal. 102 19. vox audita perit litera scripta manet To shew how much a more faithful keeper record is then report those few miracles of our Saviour which were written are preserved and believed those infinitely more that were not written are all lost and vanished out of the memory of men p Among the Turks Polygamy is lawful Theft was permitted among the Spartans q Literae sacrae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripturae ut non solùm à saecularihus proâ—anis litâ—ris sed etiam a quibuscunque quae de sacris rebus agunt discernaâ—tur r Mahomet said his doctrine came from God but the blasphemy and villany therein contained sheweth it came from Satan whereas the purity and perfection of the doctrine contained in the Scripture sheweth that it is from above Mahomet puts in some ingredients of the flesh gives them liberty to revenge themselves and to have as many wives as they would There is in the Precepts of Philosophers little condemning of fornication and of the desire of revenge Dr Featleys Preface to Newmans Concordance s The General view of the holy Scriptuâ—es Notatur verecunda casta scripturâ— loquutio ex genere per Synecdochen designantis specialem congressum sic 1 Cor. 7. 1. Non est bonum tangere Gen. 6. 2. ingredi ad filias hominum Quo major est spurcities eorum qui ex sacris scripturae loquendi formulis ansam arripiunt sermonis impuri Cartw. in Harm Evang. in Matth. 1. 18. Quidam Hebraeorum linguam Hebraeam linguam sanctam dici putant eò quod nulla propria vocabula in ea inveniantur quibus pudenda utriusque sexus Egestio aliaque obsâ—â—na significantur Paulus Fagius Annotat. in Deut. 25. 11. t Sancta sanctè Mr Gregory in his preface to observations upon some passages of Scriture u Luke 16. 29. Iohn 5. 39. Psal. 19. and 119. Augustinus affirmat omniaquae continâ—â—t fidem mores in illis inveniri quae apertè posita sunt in scriptura Chrysostomus manifesta itidem in divinis Scripturis esse perhibet quaecunque necessaria Tertullianus adorat Scripturae plenitudinem Et vae denunciat Hermogeni si quid iis quae scripta sunt vel detraâ—â—t vel adiiciat Rainoldus 1 Thesi. Deut. 4. 2. and 12. 32. De Scripturae plenitudine perfectione quâ—â— sentiat Maldonatus vide ad Joan. 7. 4. De Scripturae integritate vide Estium ad Galat. 3. 10. See Bishop Ushers Body of Divinity p. 18 19. 20 21. 2 Tim. 3. 16 17. John 15. 15. Acts 20. 27. Beâ—e habet ut iis quae sunt Scripta contentus siâ— Hilary In every age there was revealed that which was sufficient to salvation and yet now no more then is sufficient the Word it self is not now but the revelation only is more perfect The Old Testament was sufficient for the Jews but both the New and Old make but one compleat body for the Church now Singâ—li libri sâ—â—t sufficientes sufficientia pâ—rtium ad quam ordinatio sunt â—â—â—â—â—â—rò sâ—ripâ—urâ— est sufficiens essentiali sufficientia per â—i bros singulos suâ—â— Iun. Animad â—â— Bellarm Conâ—râ—â— Pâ—tmae câ—piâ—â— quarto The scriptures are a perfect rule for matters of Faith but not a perfect register for matters of fact Mr Geree Whitakerus de Script c. sexto quaest 6. Stapleton and Serrarius are more wary then some other Papists We are abused say they when we are said to hold that the Scriture is not perfect for say they a thing is said to be imperfect not when it wants any perfection but when it wants a perfection due as a man is not imperfect if he have not an Angels perfection because this is not due unto him they say it is not a perfection due to the Scriptures to teach us every thing necessary to salvation Perinde sunt ea quae ex scripturis coll guntur atque ea quae scribuntur G. eg Naziaâ—zen l. 5. Theol. Mat. 28. 29. Catholici in perfectione Scripturae Papistae in imperfectione totius causae id est omnium controversiarum de Religione proram puppim constituunt Chamierus Tom. 1. de Canonâ— lib. 8. cap. 1. 1 Cor. 10. 1 2 3 Mat. 8. 11. Luk. 19. 9. Gal. 3. 7 8 29. Rom. 4. 15 16. Some Papists say the Scripâ—uâ—es are not imperfect because they send us to the Church which is he perfect Rule and therefore they are perfect implicitè though not explicitè but so I might say every rustick were a perfect Rule of Faith because he can shew me the Pope who is the infallible Judge If the Scripture send to the Church to learn that which is not in the Scripture by this sending she confesseth her imperfection See Moulins Buckler of Faith pag. 45. Joh. 1. 18.
of Scriâ—ture commends the knowledge of it was careful to fulfill the Scripture did interpret it and gave ability to understand it * Deut. 4. 2. and 12. ult p Locus est egregius coque nostri omnes utuntur qui contra Papisticas Traditiones aliquid scribunt Whitakerus Longè illustrissimus lacus est Chamierus q Nobis adversus Papistas non de quibusvis traditionibus controversia est sed duntaxat de traditionibus dogmatum quibus continentur fides mores hoc est de ipsa Doctrina Chamierus lib. 9. de Canone cap. 1. r Vir ob ingenium laboremve ob Episcopatus dignitatem inter Papistas non postremi nominis Chamierus Vide Maldonat ad Joan. 16. 12. Estium ad Rom. 16. 17. Received from Christ himself teaching the Apostles Illud erat explicandum quo discrimine istae Traditiones tam multiplices graduque habendae sunt Nullum discrimen faciunt forsan ergò volunt Ecclesiasticas etiam Traditiones parem cum Divinis Scripturis Authoritatem habere Script cap. 3. Quaest. 6. Traditionum janua perniciosa est hac semel aperta nihil est quod non inde erumpat in ecclesiam Chamier 1 Chro. 1. 18. Luk. 3. 36. Eorum mihi videtur sententia samor qui negant vel è Lxx vel à Luca nomen Cainani suisse insertum existimantes potius alâ—unde irrepsisse post Evangelium à Lucâ conscriptum eujus suae conjecturae rationes habent non leves ut videre est apud Cornelium à Lapide in cap. 11. Genes Rivet Isag. ad Scr. pt Sac. cap. 10. Vide plura ibid. Lib. 4. de verbo Dei cap. 4. Vix ullum videas de Traditionibus agentem qui non hic magno fastu immoretur Chamieâ—us Distinguenda sunt tempora personae Non erant necessariae Scripturae ante legem ergo ne quidem post legem non erant necessariae Apostolis ergo ne nobis quidem negatur consequentiâ— Ratio est quia aliter Israelitas doceri voluit post legem Deus aliter ante legem Aliter Christus Evangelium voluit Apostolis revelari aliter nobis praedicari Chamierus John 2. 22. Jansenius affirmat haec multa non suisse diversa ab illis quae hactenus docuerat sed illustriorem illorum explicationem â—uc adducit illud appositè quod habetur 1 Cor. 3. Christus testatur se discipulis suis omnia tradidisse Joan. 15. 15. nihil ergo tacâ— it Hic locus omnium celeberrimus est Papistisque nostris inter primos in deliciis Chamierus Vide Grotium in loc 2 Tim. 3. 15 16 Luk. 16. 29 31 Act. 17. 3. What the tradition was he preached is expressed 2 Thess. 3. 6. 1 Cor. 2. 2. D. Fulk against Martin in his Preface s Papistae maximi qui unquam fuerint Traditionarii Chamier Syrus interpres habet praecepta sive mandata Cartw. Annota on the Rhem. Test. Hic Achilles est Papistarum magno fastu ostentatus ab omnibus singulis qui versantur in hac controversia Chamier de Canone l. 9. c. 8. t Cicumcifio faeminarum continetur sub illa masculorum Signum in solis masculis crat pro utrisque tamen saciâ—bat si finem usum ejus spectes Mariae perpetua virginitas non est fidei articulus ideò libenter amplectimur eam sententiam quae jam ab initio â—mer Christiaâ—os videtur invaluisse ut virgo fuerit hoc est pura à coitu viri non tantùm in toto Christi generationis mysterio quod sanè ut credamus necesse est sed etiam toto deinceps vitae tempore Chamierus de canone l. 9. c. 9. u Quam pertinaciâ—èr ludebat Helvidius in primogenito Mariae fratribus Christi ut negaret perpetuam virginitatem Chamierus Augustinus dicit nihil ad fidem necessarium obscurè in Scripturis doceri quin idem apertioribus locis aliis explicetur Non est traditum Evangelium obscurum difficile ad intelligendum tanquam paucissimis profuturum sed facile dilucidum apertum expâ—situm omnibus ut nemo esset quin petere illinc posset tanquam de fonte haurire quae salnti suae expedirent Lod. Viv. de ver Fid. Christ. l 2. c. 9. vide plura ibid. y Verbum Dei collatam cum liue analogia multiplex Lucis est dispelierâ— tenebras omnia manifestare â—lâ—is lacâ—re noÌ„ sibi lâ—renihil purius illustrius graâ—ius utilius faecundius caelest is ejus crâ—go odio habetur sape à malis est bonum Commune plurium penetrat sordes sine inquinamento Sphanhemius Dub. Evangel parte tertia Dub. 94. Scriptura seclaram prositetur tum formaliter tum effectivè â—umiâ—osam illuminantem Id. ibid Isa. 59. 21. Jer. 32. 40. and 31. 31. z Difficultas dut à rerum ipsarum natura est quâ— percipiuntur aut ab ipfis percipientibus aut ab its quae intercurrant mediis Res quae percipiantur natura sua intellectu difficâ—les sunt aut per obscuâ— it atem ut res futurae aut per majestatem ipsarum ut mysterium S. Trinitatis Sic quid Sole clarius quid difficilius aspectu nam hebescit acâ—es oculorum nostrorum vi radiorum illius A percipientibus difficultatem esse quis sanus neget nam res quae sunt Spiritus homo naturalis non potest capere A mediis quae Deus ipse ecclesiae obtulit id est à Scriptura negamus difficultatem esse Junius The fundamentals in Scripture are plain to the Elect who are all taught of God so much as is necessary for their salvation Iohn 6. 45. the least as well as the greatest I believe that toward the evening of the world there shall be more light and knowledge shal be encreased Dan. 12. 4 and many things in scripture better understood when the Jews shal be brought home and the spirit of grace and illumination more abundantly poured forth Mr. Gillesp. miscel c. 10. See Rev. 22. 10. In the first times of the Church there were no commentaries upon the Scriptures the fathers had them without and yet then the Scriptures were understood Origen who lived 200 years after Christ was the first that wrote any Commentary upon Scripture The pure Text of Scripture was ever read to the people and never any Commentaries and yet was understood by them Apoc. 1. 3. * Solet obscuritas lectores absterrerâ— quo modo ajunt olim quendam dixisse Authorem obscurum à se removentem Tu non vis intelligi neque ego te intelligeâ—e a Especially in Genesis Iob Canticles Ezek. Daniel and the Revelation In regard of the manner of writing there are many abstruse phrases in scriptures as divers Hebraisms which perhaps were familiar to the Jews but are obscure to us All the skill of all the men in the world from the beginning to the end thereof wil not be able to finde out all truths contained in scripture either directly or by
monstraverint ubera lacrymis suis te voluerint retrahere contemne lacrymas conculca pedibus parentes nudusque fuge ad crucem Christi Vox Hieronimi impiahaeâ— Diabolica vox Lutherus a Lib. 2. de Monach. cap. 5. Ante revelatam Evangelii lucem putabatur sanctissimum vitae genus esse Monachum fieri sed profectò perdite viximus quotquot in monasteriis viximus Iam lucente verbo una hora plus boni facimus quam toto umpore vitaeâ—in Caenobiis Luth. in Gen. 19. * Lib. 2. de Monachis c. 5. The famous Armachanus wrote seven Books De paupertate salvatoris yet proves that he was not a beggar He wrote also Contra fratres mendicantes and should have been canoniâ—ed but for the Friers Dr Fcatlâ—ys Case for the Spectacles c. 8. From that time forward the Monks of this order have been alwayes imployed in the inquisition Phil. 2. 20 21. Next to the title of God Christ values that title of being head of the Church Rom. 4. 13. See M. Lockyers Church-Order from p. 29. to 62. Mr Firmine last Book pag. 82 83. The Apostles could not at that time go by this rule upon the hearing of a Sermon a thousand perhaps profest to be satisfied in that Doctrine and that they would live and die in it I am verily peâ—swaded that were the union and communion of the people of God rightly known there is no Saint in any part of the world but where ever he comes might demand upon the profession of his faith and his voluntary subjection to the Gospel his right in the Ordinances hear the Word with them pray with them receive the Sacrament with them Mr. Martiall on Rom. 12. 4 5. See more there See Mr. Hilders on John 4. 22. We know what we worship and Mr. Bals Trial of the Church-way Haec communio est inter Deum hominem inter sanctos Angelos homines electos inter sanctos homines in Coelis sanctos homines in terris seu inter Ecclesiam trium hantem militantem denique inter omnes cives Ecclesiae militantis Alsted Theol. Cas. c 8. See Dike on Philemon Our Communion is with the Saints as with Christ the Head in two things we receive the same Spirit and walk in the same way Ephes. 4. 4. 1 Cor. 12. 12. Communio sanctorum in co est fita quod singuli electi capiti suo per fidem sunt insiti caeterisquâ— corporis illius membris arctissimè per Spiritum uniti Alsted Theol. casuum The Papists make the Pope a god in divers particulars 1. In that they make the Scriptures subject to him in that no man is bound to beleeve the Scriptures unlesse he determine that they be so 2. In that they make him able to dispense with the oaths and vows which no Scripture dispenseth withall 3. In that they make his Decrees to binde the conscience with the same necessity that the Scripture doth 4. In that they give to him the Keyes of Purgatory The Fathers hyperboles this way followed by Luther gave occasion to this a Dr. Hill on Ephes. 4. 15. b That is partaker of one and the same Spirit and so united by the Spirit There is a union between Christ and his people 1. In reference to imputation so that what Christ did is accounted theirs 2. In reference to inspiration they have the Spirit dwelling in them 3. In reference to compassion 4. In reference to vindication what injury is done to them is looked on as done to him Some say the actions of the Saints are of infinite value as the obedience of Christs humane nature because of the hypostatical Union and that they are so one with Christ that they can sinne no more then Christ can sinne Not imaginary Ephes. 5. 30. We reade of Christs being in us our being in him 1 Co. 1. 13. Col. 1. 27. Rom. 8. 10. of Christs dwelling in us and our dwelling in him 1 Ioh. 3. 24. of Christs abiding in us Ioh. 15. 17. and our abiding in him Christs living in us and we in him Gal. 2. 20. The hypastatical union A spiritual or mystical union This union non mutat naturas nec miscet personas sed confoederat mentes consociat voluntates I may know that I am one with Christ also by my faith Ephes. 3 17. I may know I have that by two principal effects of it 1. It purifieth the heart Act. 15. 9. not only the wayes and outward man 2. It is an operative vertue Gal. 5 6. sets all graces awork From our union with Christ flows 1. Spiritual life 2. Spiritual acting 3. Spiritual growth 4. Spiritual duty Ioh. 15. 5. Col. 2. 19. Eph. 4. 15 16. Omnis communio fundatur in unione Christ will do nothing unlesse we be united to him whatever he doth he doth as a head a root Ioh. 15. 4. As by the personal union he meriteu all things for us so by this union of persons he dispenâ—eth all to us We should labour 1. To get into Christ. 2. To grow up into him That consists 1. In being emptied more and more of our own righteousnesse and going to Christ for acceptation of our persons 2. In going to him for strength in duty and acceptation of our services 3. In doing all for Christ and his glory 4. In going to Christ for a rule in all our actions 5. In doing all out of a principle of love to Christ 2 Cor. 5. 14. 6. In making Christ the reward of our services to serve Christ for Christ. See Mr Pembles Vindiciae Gratiae pag. 42 43. Vocatio alta secreta Aug. Efficax vocatio Rom. 8. 30. Solenne vobis est profitert facultatem credendi resipiscendi ex mera Dei gratia dari Sic olim Epicurus verbis Deos posuit resustulit 〈…〉 ed Pelagius post Ecclesioe censuras professus est Dei gratiam quo artificio propemodum imposuerat Augustine adeò ut ipse Augustinus professus fit se gavisum esse quod dogmata ejus aut recta essent aut correcta Quibus tamen diligenter expensis advertit tandem haec ab eo ita disserta esse tantum ut frangeret invidiam affectionesque declinaret Nam sola suafione hortatione gratiam Dei circumscripsit Twis contra Corvin c. 9. Sect. 7. Vide plura ibid. Isa. 53. 1. Trahit Deus volentes Praebet vires efficacissimas voluntati The Arminians say Effectual Calling is nothing but holding out an object and using arguments Those are special places against them Rom. 9. 15 16. Jam. 1. 18. 1 Pet. 1. 3. In praeparationibus tam regenerationi quà m generationi propriis agnosco successionem at ipsam regenerationem instantaneam esse judicant Theologi sicut generationem instantaneam esse tradunt Philosophi Twis contra Corv. Tam essicax tam potens Dei operatio optimo jure dici potest irresistibilis si terminum barbarum nuper malis avibus excogitatum liceat aut
â— 7 8 9 10 11. * Rescript ad â—â—spons Gâ—eâ—inch c. 1â— Ut mea non placent nisi mâ—cum sic tua non satiant nisi â—ecum Bern. The promises are Objectum qâ—o Christ Objectum quod that which faith ultimately closeth with and is terminated Gods word is the objectum adaequatum of our faith but we are justified and saved by beleeving in Christ therefore in the Scripture justifying faith is ordinarily called faith in Christ. Act. 20. 12. 21. 26. 18. Gal. 3. 26. and sometimes the faith of Christ Rom. 3. 22. Gal. 2. 16 20. 3. 22. Phil. 3. 9. and sometimes his knowledge B. Down of Justification l. 6. c. 4. See also c. 6. The proper object of justifying faith is God in Christ 2 Cor. 5. 19. or the promise of Gods mercy to us in Christ Jesus This faith is therefore expressed to be faith in Christs name Act. 2. 16. Faith in his bloud Rom. 3. 25. Abbot against Bishop Fidei objectum primarum omnes divinae veritates revelatae 2. Mediatum Christus ut Mediator 3. Ultimatum ens incomplexum inquiunt â—cholastici * On Psal. 51. 6. Lect. 83. Knowledge and belief are often joyned Job 19. 25. John 17. 8. 2 Cor 5. 2 Tim. 1. 12. 1 John 4. 16. * De Iustif. cap. 7. Pontisicii per sidem implicitam intelligunt cam sidem quâ Laici ignota nondum intellecta sidei dogmata credunt implicitè in illo generalâ— quòd vera sint omnia quae Romana Ecclesia credit pro veris amplectitur quae quidem sides non est divina sed humana id est non nititur Dei sed hominum testimonio Baron Philos. Thcol. Ancil exercit 3. Art 5. Vide plura ibid. In which sense implicite faith cannot be defended although B. Mountague Appar 1. saith that is a pâ—â—fiâ—able as well as vulgar distinction of Fides explicita and implicita and that it is not always a servile opinion or Babylonish bondage because there are in faith and things belonging to saith as in other Sciences certain things more abstâ—use Quandoque sides vocatur implicita ab imperfecta apprehensione rerum quasi implicitarum Nam quem admodum quod complicatum ac conâ—elutum est ex toto nec conspicitur nec attingitur sic mysteria pleraque sidei Christianae 2. Vocatur quandoque impropriè implicita sides ipsa promptitudo seu generalis animi praeparatio ad sidem adhibendam verbo Dei simul ac dogma quodeunque sub formali rationc nobis innotâ—scet Atque hoc sensu quilibet Christianus implicitè dicitur credere quicquid in Scripturis Deus revelavit 3. Illa sides à Papist iâ— implicita vocari solet Laicis summo opere commendari quae in cognitione Praelatorum involvitur populo interiâ— dogmata illa quae sic credi dicuntur omnino neseientc Episc. Dav. Determ 1. Quaest. 29. The lowest act of faith is an assent a yeelding in thy soul to the word of God an agreement to the truth of it Exod. 14. 31. Some say the resolution of an humbled sinner to cast himself on Christ is the lowest degree of saith which is discovered by desires pursuit and rejoycing in future hope It is a Question among Divines Whâ—â— is the subject of saith By the heart a man beleeveth Act. 8. 37. See 12. 13. there saith is seated where the acts of it are exercised therefore the whole soul is the subject of it but chiefly the will It is seated both in the understanding and the will because it is a voluntary assent To believe is an act of the understanding as it is an assent of the will as it is voluntary Down of Justificat l. 6. c. 5. Vide Baron Philos. Theol. Ancil exercit 3. Art 21. Icy done nous remarquons cn la soy deux principales parties dont la premicre est la cognoissanâ—c l'autre l'apprehension l'application particuliere ou la siance qui tesmoignent assez que ceste excellente vertu a son siege câ— l'entendement en la volontè en tout l'homme nouveau regenere sanctifie par une grace speciale sur nature elle de l'â—sprit de Dieu qui tout entier recoit l'abondance des benefices offerâ—s desployez en Iesus Christ. Mais premicrement en son entendement pour les cognoistre comme veritables puis en sa volontè pour se les appliquer comme salutaires bons Motmet Sermon 2. sur 19. Iob 25. Vide Examen epist. expostulat Amyrald ad Rivet per Spanhem Est sides habitus quidam mixtus neque omninò intellectu neque omninò voluntate sed corde id est utroque definiâ—ndâ—s Et certè quem ad modum corde ad justitiam creditur Rom. 10. 10. ita quoque intellectus ipse sidei corde consistit Matth. 13 15. Cordis illuminatione persicitur 2 Cor. 4. 6. Cordis plerophoria sâ—ncitur Col. 2. 2. Abbot â—n Thomâ— Diat de Incis Iust if Grat. cap. 25. Fidei subjectum duplex est in quo cui subjectum sidei in quo est anima humana ac in ca principales facultates intellectus ac voluntas subjectam cui est Homo Homo solus Mali Angeli illius non sunt â—â—paces Jud. 6. Sancti ea non egent Matth. 18. 10. Dr Benefield de side salvisica Fiducia est particularis quidem applicativus assensus pro objecto habens primò Evangelicas promissiones Secundò Internum testimonium sancti Spiritus Nam per siduciam assentimur Doctrinae Evangelij testimonio Spiritus Dei unà testantis cum nostro Spiritu nos esse filios Dei atque ita nobis ipsis applicamus Evangelicas promissiones certò statuentes judicantes nos esse filios Dei proinde illas promissiones non solùm aliis credentibus sed nobis etiam in particulari esse factas Baron Philos. Theol. Ancil exercit 3. Art 19. Mr Gatak against Saltmarsh Shadows without substance p. 56. The truth of any thing doth not depend on the greatnesse but quality of it a childe though never so weak hath the true nature of a man one drop of water is true water 2. If faith be weak it will bring forth weak effects little comfort yet Christ will have regard to it That faith is not assurance see M. Downs Treat of the true nature and definit of just faith p. 5. to 8. In a state of adherence the motive which acts the soul is obedience to God Isa. 50 10. in a state of assurance a sense of the love of God 1 Cor. 5. 12. 2. In a state of adherence one doth all to obtain mercy but in a state of assurance from thankfulnesse because one hath obtained mercy 3. In a state of adherence the motive is to obtain grace and communiâ—n with God therein of assurance further and constant communion John 14. 21. 1 John 4. 16. 4. In a state of adherence one doth perform the commands of God
could ever have found out such an admirable temper and mixture of Mercy and Justice together as the Gospel revealeth in the reconciliation of God with man God hath declared himself to be most just yet most merciful Rom. 3. 24 25 26 Justice requires that there should be no freeing of a guilty person without satisfaction sinne deserved an infinite punishment that satisfaction could not be made by man himself mercy therefore provides a Saviour which God bestows on him vers 25. God in giving and establishing his Law useth no other Preface but I am the Lord Exod. 20. nor Conclusion but I the Lord have spoken it upon his absolute authority without other reasons to perswade commanding what is to be done though it be contrary to our natures forbidding what is to be left undone though pleasing to us he promiseth things incomprehensible requiring Faith he relateth and teacheth things strange above likelihood above mans capacity and yet will have them to be believed to be understood There is nothing in the Law against reason or common equity A Jesuite reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandments did much commend the equity of them See Sr Walter Rawleighs History 2. It teacheth the Nature and Excellency of God and the Works of God more clearly and distinctly than any other writings nay then any without God could have contrived viz. That there are three Persons and one God that God is Infinite Omniscient Omnipotent most Holy that he created all things that he doth by a particular Providence rule all things that he observes all mens actions and will call them to account and give every man according to his works that he alone is to be worshipped and that he must be obeyed in his Word above all creatures 3. It requireth the most exact and perfect goodnesse that can be such as no man could ever have conceited in his brain and yet such as being taught and revealed the conformity of it to right reason will enforce any well-considering man to acknowledge it to be most true and needful for example that a man must love God above all and his neighbour as himself that he must keep his thoughts free from all the least taint of sinne that he must lay up his treasures in Heaven not care for this life and the things thereof but all his study and labour must be to provide well for himself against the future life that he must not at all trust in himself nor in any man but only in God and that he must do all he doth in Gods strength that he can deserve nothing at Gods hand but must look for all of free favour through the merits and intercession of another 4. The end of the Scripture is Divine viz. The glory of God shining in every syllable thereof and the salvation of man not temporal but eternal These writings leade a man wholly out of himself and out of the whole world and from and above all the creatures to the Creator alone to give him the glory of all victories therefore they are from him and not from any creature for he that is the Author of any writing will surely have most respect of himself in that writing The Scriptures manifest Gods glory alone Ier. 9. 23 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him Nehem. 9. 6. The Doctrines Precepts Prohibitions and Narrations tend to the setting forth of his glory and bring solid and eternal comfort and salvation to their souls which follow their direction They make us wise unto salvation 2 Tim. 3. 15 23. Shew the path of life Psal. 16. 11. Guide our feet into the way of peace Luk. 1. 79. Christ Iohn 7. 18. proves that he came from God because he sought not his own glory but the glory of him that sent him 5. Another reason is taken from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing There is a certain authoritative or God-like speaking unto the creature from place to place See the first Chapter of Isaiah and 53. and the eighth Chapter to the Romans The Prophets and Apostles propound divine truths nakedly and without affectation 1 Cor. 2. 1. Habent sacrae Scripturae sed non ostendunt eloquentiam August They expresse the things they handle with a comely gravity the form of speech is fitted both to the dignity of the speaker the nature of the thing revealed and mans capacity for whose sake it was written All other Writings use perswasive and flourishing speeches these command and condemn all other Gods all other Religions all other Writings and command these only to be had in request and esteem and acknowledged as the will of God without adding or diminishing requiring every conscience to be subject to them and to prepare himself to obedience without any further objecting or gain-saying and to seek no further then to them for direction Both the Simplicity and Majesty of stile shew it to be from God the wonderfull plainnesse and yet glorious Majesty the Simplicity because it is plain in no wise deceitful and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuouslâ— the chiefest mysteries of Faith and divine Revelation which are above humane capacity Whether we read David Isaiah or others whose stile is more sweet pleasant and â—hetorical or Amos Zachary and Ieremiah whose stile is more rude every where the Majesty of the Spirit is apparent There is an Authority and Majesty in them above all other Writings of other Authors the Scriptures command all both King and People Ier. 13. 18. 1 Sam. 12. ult and binde the heart to its good abearing Ierom could say As oft as I read Paul it seems to me that they are not words but thunders which I hear Iunius reading the first Chapter of Iohn was stricken with amazement by a kinde of Divine and stupendious Authority and so he was converted from Atheism as himself saith in his life Divinitatem argumenti authoritatem sentio Iohannes Isaac a Jew was converted by reading the 53. of Isaiah Our Saviour spakâ— As one having Authority not as the Scribes So this book speaks not as men it simply affirms all things without proof other Authoâ—s use many Arguments to confirm the truth of what they say Therefore Raimundus de Sabunda hence proves That he who speaketh in the Bible is of that Authority that his bare word ought to be believed without any proof whereas Galen Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason Nihil credendum quod ratione capi nequeat They hold That a man is not bound to believe any Article of Faith nor any Interpretation of
Scripture except it agree with his reason what is above reason cannot be comprehended by it Bernard in 192 of his Epistles speaks of one Petrus Abailardus which vented the Socinian Doctrine in his time Christianae fidei meritum vacuare nititur dum totum quod totum Deus est humana ratione arbitratur posse comprehendere Cum de Trinitate saith he loquitur sapit Arium cùm de â—ratia Pelagium cùm de persona Christi Nestorium He was a man of a fair carriage professing holinesse conversatioâ—es doctrina venenum But Abailar dus denies this in his Works lately published Tertullian called the Philosophers who followed reason Patriarcâ—as haerâ—tiâ—orum pessimum est illud principium recta ratio non potest statuere de â—ulâ—u divino There are these uses of reason 1. To prepare us that we should hearken to the Word 2. After we have believed it will help us to judge of things 3. To prevent fanatick opinions Mysteries of Religion are not repugnant to reason 4. That we may draw necessary consequences from truths revealed The Philosophers called the Christians by way of scorn Credentes Iulian derided the Christian belief because it had no other proof then Thus saith the Lord. There is an obedience of faith Rom. 1. 5. 6. Another Argument is taken from the experience of the truth of the Predictions and Prophecies thereof For seeing it is generally confessed that only the Divine Essence can certainly foresee things contingent which are to come many ages after and which depend upon no necessary cause in nature therefore in what writings we meet with such things fore-told and do finde them fully and plainly accomplisht these writings we must confesse to have their birth from Heaven and from God Now in the Scripture we have divers such predictions The two principal and clearest which are most obvious and evident are 1. The Conversion of the Gentiles to the God of Israel by means of Christ. For that was fore-told exceeding often and plainly In him shall the Gentiles trust and he shall be a light to the Gentiles Iacob lying on his death-bed said The obedience of the Gentiles shall be to him And David All the ends of the earth shall see the salvation of God and Isaiah In him shall the Gentiles trust and Malachy My name shall be great to the ends of the earth See Isa. 49. 6. 60. 3 5. Scarce one of the Prophets but have spoken of the conversion of the Gentiles Now we see the Gentiles turned from their Idols a great number of them and imbracing the God of the Jews and the Scriptures of the Jews by means of Christ whom they see and acknowledge to be the Messias fore-told to the Jews Again it was fore-told that Christ should be a stone of offence to the Jews that they should reject him and so be rejected by God from being a people Do we not see that to be performed The accomplishment of these two main Prophecies so long before delivered to the world by the Pen-men of holy Writ shews manifestly that they were moved by the holy Ghost That Promise Gen. 3. 15. was made 3948 years before it was fulfilled as Scaliger computes it It was fore-told of Christ that they should cast lots about his Garments and that his bones should not be broken Look upon this in the inferiour causes the souldiers that brake the other mens bones and it seems to be a very hap and chance yet there was a special ordering of this in Gods providence The predictions of Satan were doubtfull and ambiguous but these are distinct and plain Satans predictions are of things which might be gathered by conjecture for the most part false though Satan cover his lying by likelihoods but these are above the reach of Angels most true and certain Satans end was confirmation in sin and Idolatry 7. The Commandments are 1. Most righteous and equal 2. Impartial they binde all men and all in men the affections thoughts and consciences and that perpetually The severest Law-givers never made Laws for the thoughts because they had no means to discover and controll them Cogitationis poenam nemo patitur We say commonly Thoughts are free therefore it is the Word of God which searcheth the heart Exod. 20. 17. True love to our selves is required and we are to love our neighbour as our selves The Laws of men do not binde the conscience at least primarily and immediately Conscientia immediatè Deo tantùm subjicitur He onely can command the conscience that knows it and can judge it Secondly The Threatnings are general 1. In respect of Persons 2. In respect of things Deut 28. 59 60. 3. The Promises are comprehensive blessings of all kinds Lov. 26. and strange Exod. 34. 24. of eternal life Mark 10. 29 30. 1 Pet. 1. 4. 8. Another reason may be taken from the Antiquity of the Scripture many wonder at the Pyramids of Aegypt being the most ancient structure in the world The Bible contains a continued History from age to age for the space of four thousand years before Christ even from the beginning No Writer of any humane Story can be proved to be more ancient then Ezra and Nehemiah who wrote about the year of the world 3500. Amongst the Grecians some say Homer is the most ancient Author that is extant who lived long after Troy was taken for that was the subject of his Poem Now those times were not near so ancient as those in which the Scripture was written Homer was after Moses six hundred and odde years saith Peter du Moulin That which the Aegyptians brag of their Antiquity is fabulous by their account they were six thousand years before the Creation unlesse they account a moneth for a year and then it maketh nothing against this Argument History is an usefull and delightfull kinde of Instruction Among Histories none are comparable to the Histories of sacred Scripture and that in their Antiquity Rarity Variety Brevity Perspicuity Harmony and Verity Dr Gouge on Exodus 13. 13. That Song of Moses Exod. 15. was the first Song that ever was in the world Orpheus Musaeus and Linus the most ancient of the Poets were five hundred years after this time 9. The Power and Efficacy of the Scripture upon the souls of men sheweth it to be of God and the wonderfull alteration that it makes in a man for God when he doth entertain and believe it in his heart it makes him more then a man in power to oppose resist and fight against his own corruptions it brings him into a wonderfull familiarity and acquaintance with God It puts such a life and strength into him that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining yea with wonderfull rejoycing Psal. 119. 92. The holy Ghost by means of this word works powerfully in changing and reforming a man 1. It overmasters the
upon the Crosse by the brazen Serpent His Burial by Ionahs lying in the Whales belly three dayes His Resurrection by the first fruits 1 Cor. 15. 20. Every thing in the Temple was a Type of Christ the Vail was a Type of his Flesh Heb. 10. 20. the golden Altar of his Intercession Revel 8. 3. and the brazen Altar of his Passion the Temple it self was a Type of Christs body Iohn 2. 19. The Tabernacle was built with three distinct rooms 1. The most holy place in which were the Ark and Cherubims the most holy place signified Heaven the Ark Christ as he is received up into Glory sitting at his Fathers right hand protecting his Church and using the Ministry of his Angels for their good and welfare The second was called the holy place and this did signifie the true invisible Church of the Elect of God here militant on earth into which none entered but the Priests which signified the elect people of God which are a holy and royal Priesthood unto him here was a golden Candlestick which having Lamps was dressed every Evening and gave light all night to signifie the work of Christ by his Spirit affording the true light of saving knowledge of himself and of his spiritual benefits to them when it is dark night to all the world besides here was the golden Table which had ever upon it Bread and Incense signifying Christs giving himself as spiritual Food to his people to strengthen and confirm their hearts in obedience and also giving the pure Frankincense of his Merits unto them by which they become acceptable unto his Father The third room was the utter Court where all the people came and it signified the Church visible wherein are Elect and Reprobate true and false Christians mixt there was the Offerings of Buls Goats and other beasts and sprinkling of bloud in all the services to be performed signifying the Revelation of God himself in the Ministry of his Gospel to the sons of men that they might be brought to believe in him The whole Doctrine of Christ in his Person Works the Benefits which the Church receives by him are all the free gift of God Isa. 9. 6. Titus 4. 14. Rom. 5. 15 16 17 18. Gift is a transferring of right from one to another by free will or the free interesting of another in that which is my own only I forego my own property when I give it another but God hath still the same right in his Sonne when he gives him to us First Christ is the great gift of God the greatest that ever he gave Four things meet in him which shew him to be the greatest gift 1. He is the dearest and most precious to him that gives him Iohn 3. 16. 1 Iohn 4. 9 10. the heart of God was infinitely set on Christ Prov. 8. 30. a metaphor taken from two mates and companions that are born and bred together and sport themselves in each others society 2. Of all things that were in the power of God to give there was nothing we so much needed set fancy aside no man needs any thing in the earth but food and raiment we are miserable for ever if we fail of Christ. 3. It is the comprehension of all other gifts if we look on the intrinsecal worth of the gift it self by him we have pardon grace glory he is God-man a Prophet Priest and King the true Trismegistus 4. This is an everlasting gift not only the gift lasts but the minde of the giver he lends thee but other things Secondly Christ is the free Gift of God 1. There is no one particular concerning Christ and our salvation by him but there are Scriptures to prove it that it is the free gift of God He gives the Spirit to unite us to him Iohn 7. 39. and the means Ephes. 4. 11. and faith to lay hold on him 2. What ever may argue a gift to be free meets in the Lords giving of Christ. 1. When the giver hath no motive to stirre him to it but his own will 2. When the party doth it out of no need he is no whit the richer or happier 3. He gives him to them who have no more why they should partake of Christ then others on whom he doth not bestow him 4. When there is no condition in the receiver but meerly that he do accept it he works in our hearts consent of his good pleasure 5. When he is pleased with this gift and takes more content in giving then any soul can take in the receiving There was a transcendent excellency in the love of Christ to the Saints in giving himself for them 1. He loved them with the love of all relations with the love of a brother friend husband father God 2. He loved them above all the creatures here below he hath made them the first fruits of all his creatures in some sort more then the Angels 1. In regard of your nature which he took 2. In regard of the relation wherein he stands to you the Angels are his servants but not his members 3. In regard of his righteousnesse bestowed upon you it was not the essential righteousnesse of God but such a righteousnesse as the God-head gave an excellency and efficacy to This love of Christ comforts the Saints under the greatest afflictions They look on this love of his as the fountain of all blessings it works a conformity in them to Christ. We may judge of the love of Christ by these marks First Suitable to the manifestation of himself is the love of Christ to thy soul Iohn 14. 21. Secondly The more grace he bestows on a man the more he loves him Thirdly The greater Communion we have with him the more he loves us Iohn 14. 8. Fourthly The more he keeps thee from those ordinary snares that others fall into Eccl. 7. 26. Rev. 13. 8. Fifthly The more every thing works to thy spiritual good 3 ep Ioh. 2. Sixthly According to thy measure of fruitfulnesse Ioh. 15. 16. Seventhly Observe the glimpses of Christ to thy soul Psal. 35. 3. Eighthly The more powerful our prayers are with God Dan. 10. 11 12. Christs Kingdom was set up in opposition to Satan when he was born all the Oracles ceased The time was come mentioned Iohn 12. 31. the night was past and the day was come and therefore such birds of darknesse were not to prevail as in times past they had done As by the rending of the vail of the Temple of Salomon was signified the abolishment of legal worship so by the prodigious destruction of Satans throne or chiefest Temple at Delphos was sealed the irrevocable overthrow of Ethnicism Some say the Heathens by the light of nature by the knowledge of the Sunne Moon and Stars might come to a saving knowledge of God and urge that place Heb. 11. 16. He that comes to God must believe that he is and that he is a rewarder of them that diligently seek him and
say that men might know Gods being and bounty by his works Others urge Rom. 1. 19. Act. 14. 17. The Scripture is the only means of knowing God savingly therefore it is called salvation Heb. 2. 3. See 2 Tim. 1. 10. Quid erit mundus sublato verbo quam infernus merum Satanae imperium Luther loc commun 1. Clas cap. 23. If that were true Doctrine then men may be saved without Christ or they may be saved by Christ who either know him not or believe not in him for the works of God can never reveal Christ. Solus Christus medium speculum est per quod videmus Deum hoc est cognosâ—inus ejus voluntatem Luther loc commun Clas 1. c. 1. Non solum periculosum sed etiam horribile est de Deo extra Christum cogitare Id. ibid. No man comes to the Father but by me See Iohn 17. 3. Acts 4. 12. Col. 2. Ephes. 2. 12. saith That the Gentiles were without hope and without God in the world therefore they could not conceive hope of remission of sins from the creatures Rom. 1. 20. The invisible things of God viz. his Power and God-head may be known by the contemplation of the creatures but not his mercy in pardoning sins and the hope of salvation by redemption For that power and God-head strikes a fear into a man and requires perfect obedience but doth not promise remission of sins It is true that God instructed the Heathens by his works of Creation and Providence But never any yet could instance in one of them and say assuredly that by using well their naturals he came to eternal life Zuinglius said That God did extraordinarily work grace and faith in the Heathens which opinion of his is much exagitated by the Lutherans and he is justly forsaken by the Orthodox in this point The Papists and Arminians say That God gives an universal sufficient grace to all men even to Pagans Paul Rom. 1. speaking of them all saith They became vain in their imaginations That is an excellent speech of Augustines Qui dicit hominem servari posse sine Christo dubito an ipse per Christum servari possit See Mr Burgesse of Grace Sect. 12. Serm. 120. It were a worthy work for one to collect the several places in Scripture where the relations of Christ to his Church are mentioned his various denominations also and representations are expressed they being all great props of faith CHAP. II. Of CHRIST I. His Person IN Christ we must consider two things 1. His Person 2. His Offices In his Person also we must consider two things His Natures and the Union of them His Natures are two The God-head and the Manhood The Union of them is such as is called Personal which is a concurrence of two Natures to make one Person that is an individual subsistence as the soul and body in one man I shall therefore treat of these three things The God-head of Christ. The Manhood of Christ. The uniting of these two in one Person Concerning the God-head having shewed that Christ is God even the second Person in Trinity I now will shew how he is God and why he was to be God He is God the Son the Sonne of God he calleth himself the Son and is so called of his Church Not the Father nor the holy Ghost but the Son took our nature upon him for we are admitted into the Church with this faith being baptized Into the Name of the Father Sonne and holy Ghost He became our Saviour that he might make us sons unto his Father But consider how he is God not by Office nor by Favour nor by Similitude nor in a Figure as sometimes Angels and Magistrates are gods but by Nature he is Equal and Co-essential with his Father there is one God-head common to all the three Persons the Father the Sonne and the Spirit and therefore it is said That he was in the form of God and thought it no robbery to be equal with God Phil. 2. 6. Loe an equality to God the Father is ascribed to him he is not God in any secondary or inferiour manner but is in the very form of God equal to him the God-head of all the three Persons being one and the same In the next place I shall shew why he must be God There are four Reasons of it 1. That he might be able to suffer 2. To merit 3. To do those things which must be done after suffering and meriting And 4. For the further manifestation of Gods love to man First I say that he might be of power to suffer what was to be suffered by our Redeemer that is the punishment due to our sins For our Redeemer must no otherwise redeem us then by being our Surety standing in our very stead supplying our room and sustaining in his own person that punishment which all our sins had deserved at the hands of Gods Justice He must be a propitiatory Sacrifice for sinne he must be made sinne for us our iniquity must be laid upon him and he must bear our sins in his body upon the Tree Christ must suffer for sin Now the punishment due to our sins was the horrible wrath of God a burden so heavy as no shoulder of any meer creature could bear it for there is no proportion betwixt the weaknesse of man and the anger of God Wherefore he was to be God that the omnipotent power of the God-head might uphold the frailty of the manhood to the end that it might not be oppressed with the weight and sink down in despair discouragement impatiency dejectednesse or the like inconveniences which had he been driven unto he had sinned and so should have lost himself in stead of redeeming us This seems to be meant by the brazen Altar upon which the Sacrifice must be burnt and which was made with wood but covered with brasse so Christ was man but the weaknesse of the humane nature was covered with the power of the Deity that it might not be consumed Wood would have been burnt with fire brasse would not man would have been swallowed up with those sufferings had not the Divine Power upheld the same Secondly He must be God that the God-head might give worth value meritoriousnesse unto the sufferings and obedience both which the humane nature performed To the end that one man might stand in the stead of all men and that God might account himself as much satisfied in his Justice by his sole and short sufferings as if all men had suffered everlastingly and as much honoured by his obedience as if all men had obeyed it was requisite that that one man should be made more excellent then all men put together and so he was made by being God and man For the humane nature of Christ in that it is personally united unto God and hath the God-head dwelling in it bodily so that the body is the body of God and more worth then all the