them for exercising themselves therein he writes to Laeta and Gaudentia and shewes them how they should bring up their daughters Scripturas sacras tenebat memoriter Hieron de Paula in Epitaphio The Apostle would not have commended this in Timothy 2 Tim. 3. 15. that from his childhood he knew the holy Scriptures nor noted it to the praise of his grand-mother and mother that they had trained him up so if he had not known that the holy Scriptures are so plaine that even a child may be able to understand them What may we judge of the other easier bookes when the holy Ghost would have the Revelation the obscurest booke of all the Scripture to be read Revel 1. 3. The people tooke occasion of erring and blaspheming from the humiliation of Christ many abuse preaching and the Sacraments 2. By this reason the Latine Bibles should not be suffered to be read publiquely because many understanding Latine from the reading of them may take occasion of erring There is a greater reason to be had of Gods elect which are edified by reading of the Scripture then of those who wrest them Peter by this reason stirred up the faithfull to read the Scriptures with greater devotion 2 Pet. 3 14 15 16 17. 3. This is common both to the Ecclesiasticall persons and Laity to take occasion of erring and blaspheming from the Scripture If we peruse the Histories of times past we shall finde that learned and Ecclesiasticall men did oftner fall into heresies and blasphenies from misunderstanding and wresting the Scriptures then any of the common sort of people who were often also by the learned drawn into heresie The Papists are not afraid the people should be corrupted by reading their legends and lying fables by their Images which doe naturally teach Idolatry Ob. The Papists further object that the Hebrews did not permit young men to reade part of Genesis Canticles Ezekiel Sol. First we must know the reading of those Scriptures non ablat am hominibus sed dilatam fuisse was not taken away from them but delayed onely Secondly this tradition concerning the age of men did drive away as well the Ecclesiasticke 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 Commandement 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. John 5. 3. He speaks not to the Scribes and Pharisees but to the people in generall 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 John 20. 31. Rom. 15. 4. 3. Those are commended which did read the Scripture as the Eunuch 8 Acts 22. the Bereans Acts 17. Acts 11. and dispraised which neglected it as the Israelites Hos. 8. 12. they are pronounced blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter 2 Pet. 1. 19. are those which pretend to be his Successors 4. From the fact of the Apostles who as they publiquely 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 Romanes Corinthians Galathians Ephesians were written to the people therefore to be read by them One Epistle of John was written to Gaius a layman another to the elect Lady Timothy from the Cradle was versed in the Scripture 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 counsellers in in all their waies Psal. 1. 19. 24. they are armed by them against the fiery darts of Satan Ephes. 6. 16. One seeing a youth reade the Scriptures said it was never well since such were permitted to turne over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous consent of all the Fathers Chrysostome and Jerome especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publiquely read in their Ecclesiasticall Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councell of Nice that no Christian should be without a Bible in his house And the Jewes at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeale to the Law and the Prophets without the name of the Author Booke or Chapter because they knew the Bible text to be familiar to the Israelites In an unknowne tougue 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 V. 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 be understood then 10000 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 Gratius l. 3. de veritate Relig. Christ. the new Testament was translated into divers vulgar Tongues the Syriacke Arabicke Aethiopicke and Latine which versionâ— are yet extant and differ not mainly from the Greek In the elder purer times the Scriptures were translated into innumerable yea into all Tongues usuall amongst men See Gregories preface to the notes on passages of Scripture The plain and usuall 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 John 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 doe or else they reade it as other bookes not with such respect to it as the greatnesse of its Authour deserveth I meane 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 practice it with obedience Reading the Scripture is a rehearsing out of the booke such things as are there written barely without any interpretation It is to be done publikely as it was in the Synagogues of the Jewes who had the reading of the Law and Prophets amongst them the Prophets were read in their eares every day saith Paul and after the lecture of the Law and the Prophets in another place We honour God more by a publique then a private reading of it 2. Privately the godly Jewes of Berea did search the Scriptures and the King is commanded to read in the Law Some good Divines hold that the Scriptures barely read though preaching be not joyned with it may be the instrument of regeneration since the doctrine of the Gospell is called the ministration of the Spirit Psal. 19. the law of the Lord converteth the soule it is so when not preached but the word of God is made effectuall 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 bare 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 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 doe in a right manner we shall attaine true knowledge of the way to Heaven and also grace and help to walke in that way If the Lord should deny to any man the publique 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 attaine saving grace the word would illighten and convert but if God afford publique preaching and interpretation we must use that too as a principall ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sence of it to us Psal. 119. 18. JAmes 1. 5 17. and with a resolution to put in practice that which we learne Jam. 1. 25. Matth. 7. 24. and we shall finde the word read Gods power to our edification and salvation Onely a Spirituall understanding can discerne an excellency in the Scripture Nunquam Pauli mentem intelliges nisi prius Pauli spiritum imbiberis 2. Diligently attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greeke word be a metaphor from hunting dogges or from diggers in mines both import diligence It was a solemne speech used in holy actions hoc age The passions of the Martyrs may be read when their anniversarie daies are celebrated Whence the name of Legends Chamier 3. Orderly that we may be better acquained with the whole body of the Scriptures We should reade 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 reape 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 foure parts 1. History 2. Commandements 3. Promises 4. Threats All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing onely by the word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise againe at the last day Job 19. 26. 2 All precepts Genes 22. 6. Abraham went doing that commandement though strange 3 All promises as that God could give Abraham when he was 100 yeeres old a seed and posterity which should be as innumerable as the Stars in the Firmament Genes 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 Noab believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Jonah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando severitas Spanhemius or at de officio Theologi 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 owne 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 yeere 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 Historicall or Typicall 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 now understood and so fix it in our minds One defines meditation thus It is an action of the soule calling things to mind 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 himselfe and is a setting ones selfe seriously to consider in his mind and apply to his owne soule some necessary truth of Gods word till the mind be informed and the heart affected as the nature thereof requires and is the wholesomest and usefullest of all exercises of piety This is to ingrast the word into ones soule to give the seed much earth this is to bind it to the Tables of our heart and to hide it in the furrows of our soules this is to digest it and make it our owne 3. We must apply to our owne use whatsoever things we reade and understand the precepts and examples of the Law to instruct our life the promises and comforts of the Gospell to confirme 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
both from all prophane and Sacred writings and Paul honours it with this Elogie a faithfull 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 firme As God is Iâ—hovah of himself so is his word autoritative of it selfe and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeale to it is above opinions of men conscience and therefore it must determine all controversies 2. It is true and certaine verity is affirmed of the Scriptures primarily internally and by reason of it selfe which is called the truth of the object which is an abâ—olute 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 honourable 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. 12. 10. Yea truth it self John 17. 17. having the God of truth for the Authour Christ Jesus the truth for the witnesse the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which heare it 2 Pet. 2. 2. The Apostle preferres the Scripture before the Revelation made by Angâ—ls Gal. 1. 8. Christ commends 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 selfe prima veritas and pura veritas The Scripture hath a twofold truth 1. Of assertion it containeth no errour 2. Of promise there is no unfaithfulnesse in it The first truth referres to the matter which is signified properly called truth or verity The second referres to the intention of the Speaker which is properly called veracite or fidelity the latter is implyed Psal. 19. thy Testimonies are sure and so the sure mercies of David the former is implyed in that the word is purer then Gold 7 times refined There are two signes of truth in the Scripture 1. The particularity of it it names particulars in genealogies dolosus versatur 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 naturall reason as the doctrine of the Trinity the incarnation of Christ justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in doctrin or worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonicall generally by the Fathers of the word Canon which signifieth a rule because it containes a worthy rule of religion faith and godlinessâ— according whereunto the building of the house of God must be sitted 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 kind and so the measure of all the rest 3. It must be inflexible 4. Universall 1. It is a perfect rule of faith and obedience and able to instruct us sufficiently in all points of faith or doctrinals which we are bound to beleeve and all good duties or practicals which we are bound to practise Whatsoever is needfull to beleeve or to doe to please God and save our soules is to be found here whatsoever is not here found is not needfull to beleeve and practise for felicity Christ proveth the resurrection of the dead being an article of our faith against the Sadduces Matth. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Matth. 12. 7. The Heads of the Creed and Decalogue are plainely laid downe in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For faith Jerome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We beleeve because we read we doe not beleeve because we doe 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 beleeve when we doe beleve saith Tertullian that we ought to beleeve 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 Scripture but that all are either expressed therein or by necessary consequence may be drawne from thence All controversies about religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Josh. 1. 7. Franciscus de Sâ—lis a Popish Bishop saith the Gospell was honoured so much that it was brought into the Councell and set in the midst of them and to determine matters of faith as if Christ had been there 2. It is a perfect rule for our lives and practise Psal. 19. 11. and Psal. 119. 9. In the Scriptures there are delivered remedies against all vices and meanes 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 metaphore 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 poore in spirit c. he broke forth into these words either these sayings are not Christs or we are not Christians It is a perfect not a partiall and insufficient rule as the Papiâ—â—s make it as God is a perfect God so his word is a perfect word if it be but a partiall rule then it doth not perfectly direct and he that should perfectly doe the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partiall rule then men are bound to be wise above that which is written that is above the Law and Gospell 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 wisdome 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 Regularectè definitur
all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— veritas quicquid praecipitur bonitas quicquid promittitur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is there promised is happinesse It is a wonderfull thing that all the particulars which the Canticles containe being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—ewes in their Synagogues will not touch the Bible with unwashed hands they kisse it as often as they open and shut it they sit not on that seat where it is laid and iâ— it fall on the ground they fast for a whole day The Turke writâ—s upon the outside of his Alcoran Let no man touch this Book but he that is pure I would none might meddle with ours Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect The perfection of the Scripture is considered 2 wayes 1. In respect of the matter or the Bookes in which the holy doctrine was written all which as many as were usefull 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 forme viz. of the sence or meaning of these Canonicall Books or of Divine truth comprehended in them which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect and therefore the Scriptures are to be esteemed a sole adequate totall 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 selfe and that in a threefold consideration 1. Of the Principle for every principle whether of a thing or of knowledge ought to be the perfect since demonstration and true conclusions are not deduced from that which it imperfect therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect 2. Of the Subject for it hath all Essentiall parts matter and forme and integrall Law and Gospell and is wholy perfect both 1. Absolutely because for the substance it eitheir expressely or Analogically containes 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 Scripture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essentiall this quantitative For all the Books are Sufficient with an essentiall perfection although integrally they have not a sufficiency of the whole but only 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. John 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing but specially a Doctrine not written by Prophets or Apostles whether Dogmaticall Historicall or Ceremoniall 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 doe not binde the Conscience 2. Historicall the Sayings and Deedes of Christ and the Apostles are perfectly contained in the Scriptures as many as suâ—fice us for our salvation John 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls Substantials and Fundamâ—ntals 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 unlimited that is an incommunicable property of God every thing which is from another as the efficiente ause is thereby limited both for the nature and qualities thereof Secondly we doe not understand such a perfection as containeth all and singular such things as at any time have beene 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 downe 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 John 20. 30. 31 21. 25. but we meane onely a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have beene are or shall be necessary for the salvation of the Church Thirdly the severall Bookes of Scripture are indeed perfect for their own particular ends purposes uses for which they were intended of the Lord but yet not any one Booke is sufficient to the common end the whole Scripture is compleate in all the parts thereof one speaking of that which another doth wholy passe over in silence one clearely delivering what was intricate in another Paul speakes much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly since God did reveale 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 lawfull for any humane wight to adde thereto or take therefrom but when God did reveale more unto it the former onely was not then sufficient without the latter Fifthly the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation both in respect of Faith and good works and most of these it delivereth to us expressely and in so many words and the rest by good and necessary consequence The Baptisme of Infants and the consubstantiality of the Father and of the Sonne are not in those words expressed in Scripture yet is the truth of both cleerely taught in Scripture and by evident proofe may thence be deduced that Article of Christs
Church 2. We grant that the Apostâ—es living and preaching and the Canon of the New Testament being not yet sealed their Gospell delivered viva voce was no lesse a rule of faith and worship then the writings of Moses and the Prophets 3. We doe not reject all the traditions of the Church for we embrace certaine Historicall and Ceremoniall 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 speake properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be beleeved as necessary to be knowne 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 saith may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing as that the Sunne is a great light the Moone a lesse Gen. 1. 16. that Rachel was beautifull Leah bleare-eyed The Papists doe not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councell 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 affirme 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 Marke 7. 5. Matth. 5. 21. for their errours and superstitions yea at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture and because one Bishop in the Councell of Trent refused this he was excluded In the meane space they explaine 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 affirme in generall whatsoever they teach or doe which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it selfe is manifest that at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script controviae quaest Sexta 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 doe well enough with Traditions though we had no Scripture but could not doe well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either scriptum or nuncupativum set downe 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 solemne witnesses The solemne 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 Because our Adversaries doe contend for Traditions not written hotly and zealously against the totall perfection of the Scripture that they might thrust upon us many points by their owne confession not contained in Scripture and usurpe to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And 1. to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greeke word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the vulgar Latine doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word precepts but set in the margent the word Tradition Arias Montanus in his Interlineall translation doth render it traditio Beza doth commonly expresse it by the word traditio In the English Geneva Bible we translate it by the word instruction tradition calling mens precepts traditions the Apostles doctrine Ordinances or instructions not that we feared the word tradition but because we would not have the simple deceived as though the unwritten verities of the papists were thereby commended or as though we had some honourable conceite of them and what we did herein the signification of the word doth give us free liberty to doe in our last English Translation we use the word tradition as often as the vulgar Latine or the Rhemists have done not that we were driven by feare or shame to alter what was done before but because we would cut off all occasion of carping at our translation though never so unjust First we contend not about the name tradition the word may lawfully be used if the sense affixed thereto be lawfull 2. All traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voyce many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse onely we say that they were not of the substance of Religion that they were not generall concerning all Churches 4. We receive the number and names of the authors of Books Divine and Canonicall as delivered by tradition but the Divine truth of those Books is in it self clear and evident unto us not depending on the Churches authority The Books of Scripture have not their authority quoad nos from the approbation of the Church but winne credit of themselves and yeeld sufficient satisfaction to all men of their divine truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the number authors and integrity of the parts of those Books we receive as delivered by tradition 5. The continued practise of such things as are neither expressely contained in Scripture nor the example of such practise expressely there delivered though the grounds reasons and cause of the necessity of such practise be
there contained and the benefit and good that foloweth of it we receive upon tradition though the thing it selfe we receive not for tradition Of this sort is the Baptisme of Infants which may be named a Tradition because it is not expressely delivered in Scripture that the Apostles did Baptize Infants nor any expresse precept there found that they should so doe yet is not this so received by bare and naked tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonate both doe confesse that the Baptisme of Infants may be proved by the Scripture and therefore Maldonate concludes nobis verò traditio non est Bellarmine * as Whitaker shewes contradicts himselfe for first he saith that the Baptisme of Infants is an unwritten tradition and after that the Catholicks can prove Baptisme of Infants from the Scriptures To this head we may referre the observation of the Lords day the precept whereof is not found in Scripture though the practise be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolicall hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian doctrine contained in the Creed commonly called the Apostles Creed a tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion distinct explication of those principall Articles gathered into an Epitome wherein are implyed and whence are inferred all conclusions Theologicall is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the rule of faith for this is the priviledge of holy Scripture The Creed it selfe was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voyce or by writing 2. In speciall it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies rites expressely contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but onely delivered by lively voyce of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. in good part for any rite or doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the externall government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. 23. 2. In ill part it noteth the vaine idle and unwarrantable inventions of men whether Doctrine or Rites Matthew 15. 3. Marke 7. 8 9. When the Fathers speake reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastill policy D. Moulin Reasons confirming the sufficiency of Scripture against Popish traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any doctrin was necessary to salvation not revealed by the Prophets and Apostles 2. The Prophets and Christ and his Apostles condemne Traditions Esay 29. 13. Mathew 15. 3. 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandement and Scriptures to Traditions therefore he condemnes Traditions not written If the Jewes might not adde to the Bookes of Moses then much lesse may wee adde to the Canon of Scripture so much increased since 3. Those things which proceede from the will of God onely can be made knowne to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceede from the Will of God onely Mathew 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. John 20. ult whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternall salvation followeth Bellarmin saith John speakes onely of the miracles of Christ that hee wrote not all because those sufficed to perswade the World that Christ was the Sonne of God Those words indeede in the 30 Verse are to be understood of Christs Miracles but those in the 31. Verse rather are to be generally interpreted for the History onely of the Miracles sufficeth not to obtaine 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 maintaine that there bee doctrinall Traditions or Traditions containing Articles of Faith and substantiall matters of Divine worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papall Monarchy Bellarmin and before him Peresius distinguisheth Traditions both from the authours and the matter From the Authours into Divine Apostolicall and Ecclesiasticall 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 comprised in the written Word of God Apostolike Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memoriall of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jewes Sabbath to the day of Christs Resurrection Ecclesiasticall ancient Customes 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 foure Gospels of Manners as the signe of the Crosse made in the forehead Fasts and Feastings to be observed on cetaine dayes Perpetuall which are to bee kept to the end of the World Temporall for a certaine time as the observation of certaine legall Ceremonies even to the â—ull publishing of the Gospell Universall Traditions which are delivered to the whole Church to be kept as the observation of Easter Whitsontide and other great Feasts Particular which is delivered to one or more Churches as in the
the Gospell doth declare evidently that he taught nothing but that which is contained in Scripture seeing the Apostle defineth the Gospell which he preached to be that which is contained in the Scriptures Fifthly That the Thessalonians had some part of Christian doctrine delivered by word of mouth that is by the Apostles preaching at such time as he did write unto them and some part by his Epistles the Text enforceth us to grant But that the Church at this day or ever since the Testament was written had any Tradition by word of mouth necessary to salvation which was not contained in the Old and New Testament we will never grant The Papists doe commonly abuse the name of Tradition which signiâ—ieth properly a delivery or a thing delivered for such a matter as is delivered onely by word of mouth and so received from hand to hand that is never put in writing but hath his credit without the Holy Scripture of God as the Jewes had their Cabala and the Scribes and the Pharisees their Traditions besides the Law of God For the justifying of our translation it is true that we alter according to the circumstances of the place especially considering that the word Tradition which of it selfe is indifferent as well to that which is written as to that which is not written hath been of us and them appropriated to note forth onely unwritten constitutions therefore we must needs avoide in such places as this the word Traditions though our last translation useth it where the simple might be deceived to thinke that the Holy Ghost did over commend any such to the Church which he would not have committed to writing in the holy Scriptures and in stead of the word so commonly taken although it doe not necessarily signifie any such matter we doe use such words as doe truly expresse the Apostles meaning and the Greeke word doth also signifie therefore we use these words Ordinances or Instructions Institutions or the doctrine delivered all which being of one or neere sence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and the same doth Tradition signifie if it be rightly understood Ob. 1 Tim. 6. 20. O Timothy keep that which is committed to thy trust By the name of pledge saith Bellarmine not the Scripture but the treasure of unwritten doctrine is understood Depositum say the Rhemisis is the whole doctrine of Christianity being taught by the Apostles and delivered their successors Sol. Though other learned men interprete this pledge or gage to be the gift of the holy Ghost yet we willingly acknowledge that it is to be understood of the doctrine of Christianity as that which hath best ground both by circumstance of this and conferrence of other places Whence we inferre that the doctrine of truth is not the Churches dâ—crees but the Lords given to the Church to keepe onely wherewith the title of a pledge cannot stand unlesse one may lay to pledge a thing in his own hands since in Popery the Church her selfe maketh the doctrine which her selfe taketh to pledge Herein they handle it like a pledge that they lock it up fast where the people of God for whose use it is given to be kept cannot come unto it What had become of the Law of God if others had not been more faithfull keepers of it then the Priests to whom the principall Copy thereof written with the singer of God himselfe was committed There are some points of faith not contained in Scripture neither in the Old nor New Testament therefore it is not perfect In the old Testament no doubt but the females had some remedy whereby they might be purged from originall 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 perpetuall 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 signe Sol. The thing signified or efficacie of the outward signe of circumcision was common both to Males and Females the very institution of circumcision teacheth that for it was a signe 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 â—ollow which the Jesuits 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 Saviour Christ was borne of her as the Prophets did foretell Yet as Chamier saith well we beleeve that she continued a Virgin all her life time for in those things saith he which are not properly de fide we hold the authority of the Church is great if it contradict not Scripture or produce no other absurdity Vide Riveti Apologiam pro virgine Maria l. 1. c. 15. Helvidius would gather from those words 1 Matth. 25. untill and first borne 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. 2 Sam. 6. 23. Matth. 28. 20. He is called the first borne in Scripture which first opens the wombe whether other follow or no. 7. The Scripture is plaine and Perspicuous The Perspicuity of the Scripture is a cleare and evident manifestation of the truth delivered in it It is Perspicuous both in respect of it selfe and us 1. In respect of it selfe as appeares 1. In the things delivered which although they seeme obscure for their Maâ—esty 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. Deut. 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3. 4. 6. the Scripture is a most bright light There are 2 things in Gods revealed will verbum rei the word and res verbi the mystery The Scriptures are hard if we looke to the mystery but not if wee looke to the word as for example the Scripture teacheth that there is one God in three persons the words are plaine and easie every man understands them but the mystery contained in those words passeth the reach of man we may well discerne these things to be so though we cannot fully conceive how these should be so 2. In the manner of delivering or kind of stile which is fitted to the things and persons shewing the greatest simplicity both in words either proper or figurative and in the cleare sence and mosâ— perspicuous propriety of signification viz. that one which is called literall and Grammaticall 2. In respect of us because the Scripture is to us the principle meanes and inâ—â—rument of faith every Principle ought to be by it selfe and in its own nature knowne and most Intelligible and there being 3 degrees of
Arts and Sciences but they could not learne 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 himselfe did speake 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In thâ—ir owne judgement the most holy did erre as 1 San 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 Austin to Jerome to give this honour onely to the Canonicall bookes firmely to believe that no authour of them erred in writing from all others he expected proofe from Scripture or reason 12. The wonderfull consent singular harmony and agreement of the Scriptures shewes that they came not from men but from God John 5. 46. each part sweetly agreeth with it selfe and with another and with the whole Acts 26. 22. 11. 17. Luke 24 27. John 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 yeeres circumstance of time and place or point of doctrine the fault is in our apprehension and ignorance not in the thing it selfe and by a right interpretation may easily be cleared See Dr. Willet on Gen. 24. 38. These considerations strengthen this argument 1. The length of time in which this writing continued from Moses untill John to whom was shewed the last authenticall 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. That 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 Kings 7. 24. Christ himselfe and the Apostles for the confirmation of their doctrine such as the devill was not able to resemble in shew The raising of the dead the standing still or going backe of the Sunne the dividing of the Sea and the Rivers the making of the barren fruitfull My works testifie of me saith Christ and believe the workes which I doe if you will not believe me 2. Preservation of the bookes of the Scripture 〈◊〉 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 Devill and his wicked instruments against the Scripture more then any other booke Antiochus burnt it and made a Law that whosoever had this booke should die the death yet secondly it was preserved maugre his fury and the rage of Dioclesian Julian and other evill Tyrants Thirdly the miserable end of Julian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other persecutors of this doctrine The bookes of Salomon which he wrote of naturall philosophy and other knowledge the profitablest bookes that ever were the Canon excepted are perished but those alone which pertaine 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 naturall things then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetuall forgetfulnesse whereas on the other side these holy writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for 300 yeeres set it selfe to persecute and extirpate this new doctrine and in all these troubles the Church grew and increased mighily Acts 12. 1. Herod killed JAmes with the sword yet v. 24. the word grew and multiplied The miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himselfe Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14. they are neither in number nor greatnesse comparable to these 1. They differ in substance Divine miracles are above and against the force of nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by naturall causes though unknown to men and many times they are but vaine delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvations these to seale up falshood and destroy men confirmed in idolatry and heathenisme 2 Thess. 2. 9. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists behold ye looke for miracles and here now ye may see a miracle for in this fire I feele no more paine then if I were in a bed of down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles receved testimony of their most venemous and bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both ancient and Judaicall and the present Christian Church 2. Of the members of the Church 1. The Church of the Jewes professed the doctrine and received the bookes of the old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jewes of these daies who though they be bitter enemies to the Christian Religion doe stiffely maintaine and preserve the Canon of the old Testament pure and uncorrupt even in those places which do evidently confirme the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the old Canon received from the Jewes and now delivered by the Apostles as a depositum and holy pledge of the Divine will 2. Of the members of the Church the constant testimony which so many worthy Martyrs by their blood have given to the truth Rev. 6.
9. Foure thines are to be considered in this argument 1. The number which suffered for the same is numberlesse many millions that none can imagine it to arise from pride weaknesse or discontent More Christians were slaine as hath been observed under the ten bloody persecutions then Pasâ—hall Lambs were offered up under the State of the old Testament 2. The quality and condition of them which suffered noble and base learned and unlearned rich poore old yong men women children those which were tender and dainty all these could not suffer out of vain-glory that stubbornly they might defend the opinion which they had taken up 3. The torments used were usuall unusuall speedy slow some hewed in pieces burnt with slow fire cast in to Lyons given to be devoured by the teeth of wild beasts some beheaded some drowned some stoned with stones 4. All this they endured constantly patiently with great joy even a chearful heart merry countenance singing Psalms in the midst of the fire so that the madnesse of the enemy was overcome by the patience of them which did suffer Luther reports of the Martyr St. Agatha as she went to prisons and tortures she said she went to banquets and nuptials That martyr Hawkes lift up his hands above his head and clapt them together when he was in the fire as if he had been in a triumph So that their testimony was not onely humane God enabling them so stoutly to die for the truth Phil. 1. 29. Maytyrs of other sects differ from the martyrs of the true Church 1. They were fewer 2. They suffered not with joy of conscience which the godly martyrs did 3. They were punished for their errours discovered the martyrs were burned for having any part of the Bible and the Bible sometime with them where the Inquisition raignes it is death to have any part of the Bible in the vulgar tongue The Gentiles also which were out of the pale of the Church did give testimony to sundry stories and examples in the Bible Suetonius and Tacitus speakes of the miracles of Christ Pliny of the miracles of Moses and of the wise mens Star Macrobius of the slaughtering of the Infants Josepbus of the death of Herod the Poets of the flood Plutarke of the Dove which Noah sent out Josephus a Jew saith in his time there was a monument of the pillar of Salt into which Lots wife was turned Of Sodomes destruction speaketh Strabo Diodorus Siculus Galene in his booke of simples Pliny Solinus Polyst hist. Tacitus lib. ult Mela acknowledging that the remainders of Gods wrath are still to be seen there as the dead lake the fruite faire to the eye but falling to cinders and smoake in the hand The Oracles of the Sybillae were in greatest account among the Heathen and held as true of all men and if those be they which we have there is nothing which can more plainly set forth the birth of Christ his life and death Causabon makes it apparent that those prophesies of Sybil were counterfeited pieces and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreine proofes Heretickes also prove the Scripture to be divine for they quote that and therefore Luther cals the Bible Librum Hereticorum Experience teacheth that all heresies either began or increased from the misunderstanding of Scripture Thirdly the Scripture it selfe doth give testimony to it selfe that it is divine it is called a light Psal. 119. 105. because it discovers it selfe the testimony and the testimony of the Lord because it beares witnesse to it selfe 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 Scripture 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 appeares Chap. 4. v. 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 Sealing of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the signe of the Seale in the Wax Other arguments may convince but this is absolutely necessary this is alsufficient to perswade certainly Matth. 11. 25. The Holy Ghost is the authour 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 John 5. 6. It is the Spirit that beareth witnesse because the Spirit i. metonymically the doctrine delivered by the Spirit is truth 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 Famalists spirit Socinians wil have nothing but reason no infused habits so they destroy the testimony of the spirit the Familists wil have nothing but Spirit they rest wholy in an immediate private spirit There are three that bear witnesse in earth blood that is justification by the blood of Christ 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 soules for you to know and be instructed in see V. 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 Penmen and its wonderfull 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 trie the Spirits true joy is first heard out of the word before it be fealt Psal. 51. 8. Spirituall joy is an affection proper to spirituall life that life is by faith and faith commeth by hearing Job 33. 22. See John 16. 14. Some question whether every part and parcell 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 braine to give assistance to Magistrates in civill government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint circumcision to cut a poore child 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 usefull creatures Christ chose silly illiterate men to propagate the Gospell 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 selfe for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the authour of these writings Thus saith the Lord therefore such authority as he hath such must they have a supreme highest authority which borroweth from none and is subject to none So this acknowledgement of their originall 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 John 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 selfe so is the first truth to be believed for it selfe saith Aquinas And as Christ by himselfe could demonstrate that he was the Messias so the Word by it selfe can prove that it is the Word of God We affirme that the Scriptures are known to be of God by themselves the Papists maintaine that we cannot be certaine of the Scriptures divinity by any other argument then the testimony of the Church which say they doth infallibly propound unto us what is to be believed what is not to be believed and Hermanus saith that the Scripture is no more worth then Aesops Fables without the testimony of the Church As in other Sciences there are alwaies some principles per se nota indemonstrabilia whence other things are proved so in Divinity all conclusions in point of beliefe and practice are proved by the Scripture The Scriptures prove themselves by their own naturall light manifesting their divine originall 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 selfe too by it 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 Esay 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 selfe cannot deceive wisdome it selfe cannot be deceived God is both Titus 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 Acts 14. 14. 15. 17. 17. 30. 3. Faith and a firme consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertaine 4. In vaine shall we dispute against the wicked concerning Religion and divine truth if we shall say it comes from God because we affirme so 5. This is proved by Scriptures John 5. 34 35. Christ in his humiliation did not receive the testimony of John much lesse will he receive the testimony of others now he is glorified John 5 34 35 36. 1 Cor. 2. 4 5. 1 John 5. 9. 6. The authority proving is greater more certaine and more knowne then the conclusion proved by the â—ame Autoritde probans is greater then probata The Papists to prove the authority of the Church flie to the Scriptures For I demand whence doe 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 its decrees But how appeares it that it is so governed alwaies they answer God hath promised it and then they alleage those places to prove it Ob. The Church is ancienter then the Scripture because it was before Moses ergo it hath greater authority Sol. 1. The Prophets and John Baptist were ancienter then Christ yet not of greater authority 2. Consider the word 1. quoad formale externum as written and clothed with words so the Church was before the Scripture 2. quoad formale internum the matter and sence or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1. 23. John 17. 20. JAmes 1. 18. Semen semper sobole illa cujus est semen antiquius esse necesse est In the thing it selfe the being and substance of the word was before the Church although in this circumstance and manner of being it was after Ob. 2. Non erederem Evangelio nisi me commoveret Ecclesiae Catholicae authoritas saith Augustine Sol. 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 meanes of moving the Samaritans to believe but when the men of Samaria had heard Christ himselfe speake they believed in him more for his own words then the womans John 4. 39 41. In which sence those words of Austin so frequently quoted by the Papists are to be interpreted Austin spake this of himselfe being a Manichee when he was a Manichee he was first moved by the authority of the Church to believe the Gospell His meaning is that he had never believed the Gospell if the authority of the Church had not
been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind 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 externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall 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 foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce 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 generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall 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 essentiall 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 Lawes 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 pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salvâ— traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
part of Scripture and in our vulgar tongue the Martyrs would have given a load of Hay for a few Chapters of St JAmes 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 Austin As the latter thoughts are usually the more advised so the latter Interpreters are generally the quicker sighted All those are to be reproved which contemne 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 Julian the Apostate said of Apollinarius his Booke wherein he defended the Divine truth against the Gentiles Vidi legi contempsi I have seen them I have read them I have contemned them To whom Basil replied Vidisti legisti non intellexisti si intellexisses non contempsisses Thou hast seen and read them but not understood them if thou hadst understood them thou wouldst not have contemned them 2. Papists who 1. Set up Images and Pictures instead of the Scripture the Scriptures they say may teach men errors but may not Pictures 2. Equall the Apocrypha and unwritten verities or rather vanities with the sacred Scriptures 3. Charge the Scriptures with insufficiency and obscurity allow it not to be a perfect rule 4. Make it of no force to binde our consciences unlesse the Pope ratifie it 5. Give the Pope power to dispense with things therein forbidden yea and with oathes and vowes which no Scripture dispenseth withall 6. Teach that the vulgar Latine is to be received as Authenticke 7. Wrest and turn it which way they please Esay 28. 16. Cardinall Bellarmine in praefat l. de Summo Pontifice Baronius say that by precious and corner stone in this place the Pope of Rome although lesse principally is meant who is a stumbling stone to Hereticks and a rocke of offence but to Catholicks a tried precious corner stone yet Peter 1. 2. 6. 8. expoundeth those words not of himselfe but of Christ. Bellarmine from Matth. 21. Feed my Lambs and Sheep would inferre the Popes universall dominion Baronius from the Acts kill and eate Psal. 8. 6. under his feet that is say they of the Pope of Rome Sheep i. Christians Oxen that is Jewes and Hereticks Beasts of the field i. Pagans Fowles of the ayre i. Angels Fishes of the Sea i. soules in Purgatory They have Tapers in their Churches in the day time because Christ saith I am the light of the world or because they had such at midnight Acts 20. 8. where Paul preached This is the great fault of the Schoole Divines that they handle Paul and Aristotle Suae curiositati litantes potius quam pietati so that he is counted most learned amongst them who dares to seeke and presumes to define most things out of the Scripture What distinctions orders degrees and offices doe they make of Angels what curious questions doe they raise what use would there have been of sexes if Adam had not sin'd whether Christ should have been incarnate if there had been no sinne and infinite such like The Schoole men perverting the Scriptures have prophaned Divinity with Philosophy or rather Sophistry and yet are called Schoole Divines when they are neither Schollers in in truth nor Divines Behold two Swords Luke 22. 83. therefore the Pope hath two Swords one Spirituall another Temporall 1 Cor. 2. 14. ergo The Pope judgeth of all things and is judged of none The Papils stile the Scripture Regulam Lesbiam nasum cereum Evangelium nigrum Theologiam atramentariam A Lesbian rule a nose of wax the black Gospell inky Divinity Bishop Bonners Chaplaine called the Bible his little pretty Gods book Giford and Raynolds said it contained somethings prophane and Apocryphall The Rebels in Ireland tooke the Bibles threw them into the chanels and cast them into the fire and called it Hell fire and wished they could serve all the rest so But I may say of the Gospell as the French Lady of the Crosse Never dog barkt at the Crosse but he ran mad Contrarationem nemo sabrius contra Ecclesiam nemo pacificus contra Scripturas nemo Christianus Thirdiy The Brownists vainly and idly quote the Scripture filling their margents with many Texts of Scripture but nothing to the purpose and misapply it they alledge those Texts of Esay 52. 51. and Rev. 18. 4. to draw men from all the assemblies of Gods people whither any wicked men doe resort Fourthly The Antinomians or Antinomists who cry down the Law of God and call those that preach the law Legall Preachers and stand for Evangelicall grace the Law is part of Canonicall Scripture and hath something peculiar in it being written with the finger of God and delivered with Thunder and Lightning See Mr Gatakers Treatise on 23 Numb 21. and Mr Burgesse his Lectures on 1 Tim. 1. 8 9. Fifthly Stage-players who jest with Scriptures Witches and others which use charmes writing a piece of St Johns Gospell to cure a disease or the like are to be condemned for abusing the Scripture Per vâ—â—es sacras puta Evang. Johannis orationem Dominicam frequenter cum Ave Maria recitatam Symbolum Apostolicum c. morbos curare magicum est Voetius Sixthly Printers who print the Bible in bad Paper a blind print and corruptly are likewise to be blamed Seventhly the Heathens and Jewes Tacitus cals the doctrine of the Gospell Superstitionem quandam exitiabilem The moderne Jewes call Evangelium aven gilion a volume of lies word for word the iniquity of the Volume The blasphemous Jewes meane I suppose the volume of iniquity Elias Levita in Thishi mentions this Etymologie or rather Pseudologie of the word but P. Fagius abhorred to translate it Scripture arguments are the chiefest to convince an unbeliever Christ by divers arguments John 5. labours to convince the Jewes that he was the Messiah promised 1. John bare witnesse of him vers 33. 2 His works bare witnesse of him vers 36. 3 The Father did beare witnesse of him vers 37. 4 He produceth the testimony of the Scriptures v. 39. They are they which testifie of me Will you not believe John my miracles my word from Heaven then believe the written word If we believe not the testimony of Scripture nothing will convince us though one rise from the dead nor Christ himselfe if hee were here in the flesh and should preach unto us John 5. ult The Lord in executing of his judgements commonly 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 judge and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8.
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes 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 placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t 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 Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the 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 selfe 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 by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection 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 speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell 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 2. Ultimate and chiefest our Salvation and life Eternall John 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 beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull 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 publike 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 godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing 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 essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
of Scripture John 14. 26. he that teacheth all things omitteth nothing Christ said all things to his Apostles as appeares John 15. 15. and 17. 8. John 16. 13. 2. By reasons drawne from thence 1. The plentifull pouring forth of the spirit was deferred till the glorifying of Christ he being glorified it was no longer to be delayed Christ being exalted on the right hand of God obtained the Spirit promised and that was not according to measure and poured the same in such abundance as it could be poured forth and received by men so that was fulfilled which was foretold by Joel 2. 28. Act. 2. 33. John 3. 34. 35. Act. 2. 16 17. 2. The Scripture and the prophesies of the old Testament doe teach and declare that all Divine truth should fully and at once be manifested by the Messias who is the onely Prophet High-Priest and King of his Church there is no other Revelation promised none other needfull besides that which was made by him Esay 11. 9. Act 3. 23. 24. Joel 2. 23. Vide Mercerum in loc therefore the last inspiration was made to the Apostles and none other to be expected The doctrine of the Law and the Prophets did suffice to salvation yet it did send the Fathers to expect somewhat more perfect 1 Pet. 1. 10 but to the preaching of the Gospell nothing is to be added we are not sent to waite for any clearer vision 3. So long as any truth needfull to be known was unrevealed or not plainly taught the Lord did stirre up some Prophet or other to teach the same unto the Church therefore the Lord surceaâ—ng to speake since the publishing of the Gospell of Jesus Christ and the delivery of the same in writing is unto us a manifest token that the whole will of God is now brought to light and that no new Revelation is to be expected Our 7th Proposition is Christ and his Apostles were able to propound and teach by lively voyce that doctrine which pertaines to perfection John 1. 18. and 11. 11. 32. John 8. 26. and the Apostles perfectly taught all things which are or shall be necessary for the Church Act. 20. 27. Gal. 1. 7. 8. 9. The doctrine of repentance and remission of sinnes in the name of Christ doth summarily containe all things necessarily to salvation Act. 5. 31. and 11. 11. but this doctrine the Apostles preached Act. 13. 38. 39. Luke 24. 47. The word of God is not onely Milke for Babes but strong Meat for men of ripe yeares 1 Cor. 3. 1. 2. Heb. 5. 14. and 6. 1. 2. therefore it containeth not onely matter of preparation but of perfection Or 8th Proposition is The sum and substance of that heavenly doctrine which was taught by the Prophets and Apostles was by them committed to writing the Holy Ghost giving them a commandement and guiding their hands therein that they could not erre so that the word preached and written by them is one in substance both in respect of matter which is the will and word of God and inward forme viz. the divine truth immediately inspired though different in the externall forme and manner of delivery Our 9th Proposition is that nothing is necessary to be known of Christians over and above that which is found in the old Testament which is not clearly and evidently contained in the Bookes of the Apostles and Evangelists Our last Proposition is that all things which have beene are or shall be necessary to the salvation of the Church to the end of the world are perfectly contained in the writings of the Prophets and Apostles long since divinely inspired written and published and now received by the Church of God so that now no new Revelation or Tradition beside those inspired published and comprehended in the Scripture are necessary for the salvation of the Church There are 3 opinions 1. Of the Papists who altogether deny it 2. Of the Socinians which would have all things expressely contained in Scripture and if it be not totidem verbis they reject it 3. Of the Orthodoxe who say it containes all things expressely or by consequence The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord doe prove the perfection of the Scripture Deut. 4. 5. 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Josh. 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 famous 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 counsell 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 worke of his Ministery whether it be by teaching true doctrine or confuting false by exhorting and setting forward to that which is good or dehorting from that which is evill Paul would not have us thinke that all and every writing viz. of Plato Aristotle is divinely inspired for in the 15. v. he not onely useth the plurall number calling them the holy * writings thereby to note the word of God and not one sentence or Booke but all the sentences and Bookes of the Scripture and also useth the Article which hath force of an universall note therefore the Greeke word 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 doe 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 muchâ—more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae camplexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now followes the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speake Doctor Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speake of the State of the Church saith he in which God hath ceased to speake to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his
time of Austin fasting on the Sabbath day which was kept only at Rome Necessary Traditions which are delivered in the forme of a Precept that Easter is to bee celebrated on the Lords Day Free which are delivered in the forme of counsell as sprinkling of holy water Objection The Scripture it not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour wiâ—h a defect as Genesis 11. 12. a person is omitted in the Genealogy of Cainaan which was the Sonne of Aphâ—xad but it is reckoned in Luke in Christs Genealogy not in the old Testament therefore there is a defect Sol. Luke reckons it according to the vulgar opinion of the Jewes Junius in his paralels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yeelding to the time least the Gospell otherwise should have beene prejudicâ—d but Bezas opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertooke to correct this Text according to the translation of the Seventy Interpreters For in an Ancient manuscript which Beza followed this word Cainaan was not to be found therefore he omitted it in his translation and so hath our great English Bible Ob. There is something found in the Scripture against the Commandement of God Deut. 4. 2. therefore there is excesse as well as defect for many Bookes which we beleeve to be Canonicall are added Sol. He doth not forbid adding by Gods Command but from the will of man for God himselfe added afterward The Papists arguments for Traditions answered Ob. Bellarmine saith Religion was preserved for 2000 yeares from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Sol. By the like reason I might argue that Religion was long preserved not onely without the Pope of Rome but also without Baptisme and the Lords Supper with the like institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary Secondly it is false that Religion was preserved all that while by ordinary Tradition onely for the living voyce of God sounded most perpetually in the Church and the doctrine of Religion was conveighed successivly from the Father to the Sonne which living voyce of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voyce had before Ob. Whatsoever things are commended from Scripture are necessary but so are Traditions ergo they are necessary Joh 16. 12. I have yet many things to say unto you but ye cannot beare them now therefore say they the Lord spake many things which are not written Sol. 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 beene taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being faithfull Stewards and revealing the whole Counsell of God unto the people 4. It hath been the practise of Hereticks as Austine affirmeth at all times to cover their dreames and phantasies with this sentence of our Saviour Christ. Lastly if it be asked what were those grave and great mysteries which the Apostles could not for their rudenesse beare they are forsooth Oyle and Spittle in Baptisme Candles light at noone dayes which was not in the darker time of the Law Baptizing of Bels and such like gue-gaws as the grossest and carnallest men are fittest to receive Ob. 2 Thess. 2. 15. Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by word or our Epistle From these words say our Adversaries it appeares that all things were not written nullum Papistae in Scripturis locum probabiliorem inveniunt saith Whitaker The Hereticks say the Rhemists on this place purposely guilefully and of ill conscience refraine in their translations from the Ecclesiasticall and most usuall word Tradition evermore when it is taken in good part though it expresse most exactly the signification of the Greeke word but when it â—oundeth in their fond fantasie againâ—â— the Traditions of the Church as indeed in true sense it never doth there they use it most gladly Here therefore and in the like plâ—ces that the reader may not so easily like of Traditions unwritten here commended by the Apostle they translate 〈◊〉 â—onstitutions Ordinances and what they can invent else to hide the truth from the Rimple or unwarry Reader whose translations have none other end but to be guile such by art and conveighance Thus farre the Rhemists Paul taught the Thessalonians some things by word of mouth which he taught them not in his two Epistles which he wrote unto them therefore he taught some doctrines which he wrote not as if that Paul wrote no more Epistles then these two whereby that which he taught not them in writing unto them he taught them by writing unto others Secondly how followeth this argument Paul wrote not all the doctrines of God unto the Thessalonians therefore they are not all written in the Propheticall and Evangelicall writings whereas it is plainly testified that the Old Testament containeth a perfect rule of the doctrine of salvation the new being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly it appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise againe from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seeme strange that this was the summe of all which the Apostle taught at Thessalonica where he tarried so small a while when amongst the Corinthians where he remained longest of any place and consequently taught most he sheweth that he taught nothing but Christ and him crucified Fourthly the Apostle himself in this very place calling verse 14. whatsoever he taught by word or wrote by the name of
reliquos Scripturae libros pertâ—xi Voet. Biblioth Theol. l. 1. c. 14. 4. For Popish Expositors Aquinas is esteemed by the Papists as the Oracle of the Romish Schoole whom for his profound learning and search into the mysteries of all Divinity they sirnamed Angelicall He was the first thorow Papist of name that ever wrote and with his rare gifts of wit learning and industry did set out Popery * most Maximo altissimo ingenio vir cui ad plenam absolutamque totius tam divinae quam humanae eruditionis gloriam solus defuit linguarum eloquentiae usus quem aeruditi istius saeculi ut pote sublimioribus studijs intenti neglexere Sixtus Senensis vide plara ibid. Luther on 9 of Genesis chiefely commends Lyra for following the literall sense Nicolaus Lyranus vir tanta tamque pura vera germana sacrae Scripturae scientia praeditus ut in illa exponendâ— nullum habeat illius temporis parem Rainoldus de lib. Apoc tomâ— 1. praelect 21. Ex antiquioribus tanquam universales communes commentatores habiti fuerunt Lyrasnus Glossa Voetius in Biblioth Theol. Jansenius eruditus moderatus Interpres Cajetane went over all the Scripture saving the Canticles and Prophets which dying he left begun and the Revelation quam de industria attingere noluit He was both a learned moderate Papist as Chamier and Whitaker both shew He was chiefely intent on the literall sense and that according to the Hebrew truth of which tongue he had little knowledge but had by him those that were skil'd in the Hebrew who would interprete ad verbum not onely exactly but superstitiously and often absurdly which often drew the like expositions from the Cardinall There are now 5 Papiâ—s joyned together in severall Volumes on the whole Scripture Immanuell Sa Estius Gagneius Tirinus and Menochius the last of which Grotius commends in his Preface to his Annotations on the Old Testament Estius doth excellently on all the Epistles Maldonate doth well on the Evangelists but was a most supercilious writer and no marvell since he was for his Country a Spaniard and his profession a Jesuite Masius hath written learnedly on Joshua Quanta vir ille linguae Graecae sed preaesertim Hebraeâ—cae Rabbinicae Syriacae cognitione fuerit imbutus nemini docto opinor incognitum Morinus l. 1. exercitat 9. c. 6. and exercit 1. c. 4. Andreaeas Masius linguae Hebraicae Syriacae peritissimus atque in lectione Rabbinica egregiè exeroitatus The Popish Postils are the burden of many Camels as Lipsius speakes of the Bookes of the Law and are fitly sâ—iled by godly Divines pigrorum pulvinaria Vide Zepperi Artem Habendi Audiendi conciones sacras l. 1. c. 4 p. 38 39. c. Ministers to all the meanes formerly mentioned for the interpreting of Scripture must adde a conscionable practise of what they know and must in all humblenesse of minde seeke the peoples edification The meanes to be used by the people to understand the Scripture and find out the sence and meaning of it 1. If they be learned they may make use of most of the former meanes prescribed to Ministers 2. Such as are unskilfull and know not how to make use of those meanes are 1. Diligently to read the Scripture in which are to be considered 1. Antecedent preparation that they come to the reading and studie of the Scriptures with Prayers and greatest reverence relying on the Divine promises for the inlightening of their minds by the Holy Ghost The Scripture may well be called the Revelation of Christ. Rev. 1. 1. See Rev. 5. 5. 2. The adjuncts of reading which are 1. Chiefest attention in reading and a pious disposition and spirituall frame of the heart that they may not understand onely but cordially affect what they understand 2. Application of all things to the Examination Correction and amendment of their own lives 3. Diligent Meditation 4. Conferring of it with others and Catechizing 2 They ought to have recourse to those that are more skilfull then themselves and to consult with the best Commentaries and Expositions of the Scripture and read them judiciously We teach of our Meanes that they all together doe make a perfect way whereby we may finde the right sense of the Scripture Our Adversaries prescribe this method and course to be taken in expounding of Scripture which consists in 4 rules The generall practise of the Church the Consonant interpretation of the Fathers the decrees of generall Councels lastly the rule of faith consisting partly of the Scriptures partly of traditions unwritten In all these meanes the Pope is implicitely understood for the rule of faith is that which the Pope approves the practise of the Church is that which the Pope observes the interpretation of the Fathers is that which the Pope follows the determination of Councels what the Pope confirmes so that the Pope must interprete all Scripture But divers reasons may be alleaged to shew that the true interpretation of Scripture is not to be sought for from the Popes of Rome 1. Because the Popes of Rome have frequently and grossely erred in interpreting of Scripture as in the 8th of the Romanes 8. v. those that are in the flesh cannot please God that is those that are married said Siricius the Pope Innocent so expounded those words John 6. unlesse you eate the flesh of the Sonne of man and drinke his bloud you shall have no life in you that he thence concluded that there is no salvation without receiving the Eucharist and that it is to be given to Infants Pope Boniface interpreted Luke 22. 38. of the temporall and spirituall sword delivered to the Pope 2. Because the Popes of Rome doe differ among themselves in Interpreting of Scripture as Matth. 16. 18. Some Popâ—â— say rightly that by the Rock Christ or the confession of faith given by Peter concerning Christ is meant others interprete it of the person of Peter the Apostle others expound it to be the Romane Seat or Chaire 3. Because many of the Popes of Rome have not onely erred but been grosse wicked Hereticks Liberius the Pope about the yeare 350 was an Arrian and subscribed to the unjust condemnation of Athanasius and afterward as an obstinate Hereticke was deposed Honorius the first was a Monothelite he held that Christ had but one will and so but one nature and for this heresie was condemned in 3. Generall Councels Some Popes were Atheists as Leo the tenth who called the Gospell fabulam de Christo. One cals the Pope that great Heteroclite in religion another saith The Pope is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians For Councâ—ls Gregory the Pope did reverence the 4 first generall Councels as the 4 Evangelists But if these foure generall Councels be of equall authority with the
first and principall cause which is the true cause of all the rest and of all those effects which proceede from all of them then the first cause can be nothing else but God for what can that be which giveth being unto all things but only God All motion depends on some mover the motion of sublunary things depends on the motion of the Heavens and their motion must needs be caused by some supreame first mover Therefore we must necessarily come at last to some first mover which is moved of no other and that is God Others adde these reasons to prove that there is a God 1. The heroick motions and prosperous successe of some famous men in undertaking and acting those things which exceede the common capacity of humane nature the gifts of minde in Aristotle Achilles Alexander 2. The hainous punishments inflicted on particular men Familes and Kingdomes 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 If we speake 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 â—ciosunt a name without a thing It wee speake of Atheists in a larger sense for such as have openly though not constantly denied the Divinity of such professed Atheists there have not beene past two or three If wee speake of Atheists in the largest sense meaning such as denied Gods providence justice goodnesse though they have done it but weakely rather upon some sodaine passion then any setled resolution their number hath scarcely amounted to a score I meane of such open Atheists as have made any publike profession of their Atheisme 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 Deos ridere quam Deum negare Hee rather derided false Gods then denied the true that hee was not a meere Atheist appeareth in that hee thus began his Poeme Quod a numine summâ— reguntur omnia The 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 Booke hee propounded this Probleme De diis quidem statuere nequeo neque an sint nec ne For this the Athenians banished him and decreed that his Bookes should be publikely burned Theodoras who for his notable prophanesse was surnamed Atheos though at the first he was noted of Atheisme yet at the last hee fell into Autotheisme professing himselfe a God as Laertius reporteth though carrying God in the name hee was an Atheist in his opinion saith Fuller in his prophane state of this Theodorus A Pope dying said now I shall bee resolved of three things 1. Whether there be a God 2. Whether the soule be immortall 3. Whether there be an Heaven and Hell Some indirectly deny God by denying his providence as Epicurus who denied not Gods Essence but onely his Providence He granted that there was a God though he thought him to be such an one as did neither evill 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 or punish men according to their actions 1. This serves to blame and condemne the miserable corruption of our evill hearts which are so farre overrun with Atheisme though this be the very first Truth which God hath ingraven into the soule of a man that there is a God yet we weakely hold this conclusion for all sinne may and must be resolved into the ignorance of God and Atheisme wee should be humbled for our thoughts of Atheisme for saying in our hearts that there is no God the Devill in judgement never was an Atheist we should take notice of and bewaile this foule vice Though the Atheist did never so carefully or cunningly dissemble it yet he could not but inwardly know that there was a God 2. We should oppose this Atheisme 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 Booke of nature teacheth pray to God to cleare the eye of our minde and to imprint a right knowledge of himselfe 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 â—onscience Popery comforteth the flesh and Atheisme suppresseth the spirit As the Heathen Emperours tooke 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. 11. 4. And his decretall Epistles are equalled to the Canonicall Epistles Deale with thy heart as Junius his Father dealt with him he seeing his sonne was Atheisticall he laid a Bible in every Rome that his son could looke in no Rome 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 Atheisme The often meditating in the Scriptures will through Gods blessing settle us in these two great Principles 1. That there is a God 2. the Scripture is the Word of God That God which made Heaven and earth is the onely true God we must believe that this God which we reade of in Scripture is the onely true God so it is not enough to believe there is a Scripture but that the Scripture of the old and new Testament is the Word of God CHAP. II. What God is IN him consider First his Nature Secondly his Workes In his Nature two things are considerable First his Essence Secondly the distinction of persons in that essence 1. Of Gods Essence God is an Infinite Essence which is of Himselfe and gives being to all other things Some things have their being wholly in another as accidents whitenes in the Wall Wisdome in the minde 2. Some things have a being by themselves not inhering in another as substances which are of two kindes 1 Bodily substances which have dimensions length bredth and thicknesse possessing a place by commensuration of parts 2. Spirituall freed from dimensions and from all circumscription of place God is not an accident that is the most weake and imperfect being nearest to a not being and most easily reduced into nothing as if the Grasse and Flower fade then the colour and fashion of it commeth soon to nothing God is not in any other
7. For there are â—hree that beare record in Heaven the Father the Word and the Holy Ghost The Arrians wiped this place out of many bookes 2 Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosatenians Sabellians Photinians and others deny the Trinity of persons in one essence of God Servetus a Spaniard was burnt at Geneva in Calvins time he denied that Christ was Gods Sonne till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat See Mr Cbeynels rise of Socinianisme ch 1. p. 6. Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianisme Chap. 3. 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. That Christ is God is proved 1 By cleare Texts of Scripture affirming this truth in so many words The Prophet foretelling of him saith this in his name by which you shall call him Jehovah or the Lord our righteousnesse Jerem. 23. 6. and the mighty God Esay 9. 6. Paul saith Rom 9. 5. who is God over all blessed for ever and St John saith 1 John 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 John 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extreame impiety had he not been God 2 By evident reasons drawn from the Scripture He hath the Name Titles Workes essentiall Attributes and worship of God ascribed unto him in Scripture 1 Divine Names and Titles are given to Christ He is the onely blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. 19. 16. He is called the Image of the invisible God Col. 1. 25. the brightnesse of his glory Heb. 1. 3. the word and wisdome of the Father Prov. 8. 12. 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 John 1. 1. Acts 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 Luke 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Jehovah the proper name of God alone John 20. 28. My Lord Jude 4. the onely 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 meere man whatsoever God therefore who wil not have his glory given to another would never have given these Titles to another if he were not God 2 The workes of God even the principall and most eminent of all which are proper to the Lord onely are ascribed to Christ. 1. The worke of Creation even of creating all things John 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 2 The worke 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 powerfull 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 John 6. 54. and John 5. 21. He that can quicken and raise the dead is God so doth Christ therefore he is God 4 Redeeming of mankind Luke 1. 68. Matth. 20 28. Eph. 1. 7. Rev. 1. 5. 5 Sending of the Holy Ghost John 21. 22. 14. 16. and of Angels is ascribed to him Matth. 13. 41. Revel 1. 1. He forgives sinnes Marke 9. 2 5. He gives eternall life 3 The principall and incommunicable attributes of God are given to him 1 Omniscience John 2. 24 25. He knew all men and he knew what was in them John 21. 17. Lord thou knowest all things 2 Omnipotency Rev. 1. 8. Phil. 3. 21. 3 Eternity John 17. 5. Revel 1. 18. John 1. 1. Esay 9. 6. He is called the everlasting Father 4 Omnipresence Matth. 18. 20. 5 Unchangeablenesse Heb. 1. 11 13. 13. 8. He that is Omniscient Omnipotent Eternall Omnipresent Unchangeable equall to the Father in Majesty and glory Phil. 2. 16. is God so is Christ therefore he is God Laâ—â—ly worship due to God is ascribed to him Heb. 1. 6. Let all the Angels of God worship him Revel 5. 13. the Lambe that is Christ hath the same worship tendred to him that the Father hath We are commanded to call upon his name to believe and trust in him John 14. 1. 3. 16. 6. 39. to hope in him Esay 11. 10. we are baptized in his name Matth. 28. 19. Acts 8. 16. and sweare by him Rom. 9. 1. Ob. Christ is called God of God and light of light Sol. Christ as God is from himself but if the Deity of Christ be considered as in the person of the Sonne so it is from the Father The Sonne in respect of his essence is from none in respect of the manner of subsistence he is from the Father Ob. Matth. 19. 17. Christ denieth that he was good because he was not God Sol. Christ applieth himselfe to him to whom he spake now he called Christ good in no other sence then he would have done any other Prophet and in this sense Christ rebuked him for calling him good Ob. John 17. 3. God the Father is called the onely true God Sol. Some referre both these to God himselfe and Christ but others give a generall rule that the word alone is not opposed to the other persons but to the creatures and feigned Gods and so John 8. 9 the woman is not excluded but her accusers the added expressions shew him to be God because it is life eternall to know him as well as the Father Ob. Ephes. 4. 6. Sol. The word Father is not there used relatively or personally for the first person in the Trinity but essentially as Mal. 2. is there not one Father of us all and so he is God called Father in regard of his workes ad extrâ—i Ob. John 14. 28. My Father is greater then I. Sol. As he was man onely or mediator the Father was greater then
they are divided ibid. Authenticall what it is l. 1 p. 91 Which are the Authenticall editions of Scripture l. 1 p. 92 100 101 102 Neither the Translation of the Seventy nor the vulgar Latine are Authenticall l. 1 p. 119 120 121 122 Authority of Scripture is Divine l. 1. p. 8 to 24. 130 131 B BEasts their usefulnesse l. 3 p. 81 to 85 Bees for what they are notable l. 3. p. 80 Bible why so called l. 1. p. 8. m. Who first distinguished the Bible into Chapters and Verses l. 1. p. 46 Blessed God is most Blessed l 2 p. 119 to 126 What Blessednesse is l. 2 p. 120 121 Blindnesse naturall and Spirituall l. 3. p. 42 43 Body taken three waies l. 2. p. 25 God is not a Body l. 2. p. 24 25 Bounty in God what it is l. 2 p. 83 84 85 86 C CAnon why the Scripture is called a Canone or Canonicall l. 1. p. 42 43 The condition of a Canon l. 1. p. 43 There is a threefold Canon in the Church l. 1. p. 43 44 83 84 Some abolish some adde to others diminish the Canone ibid. Which are the Canonicall Bookes of the old Testament l. 1. p. 48 to 60 Which of the New l. 1 65 66 67 Seven Epistles are called Canonicall and why l. 1 p. 77 78 Canticles why so called and who best expounds it l. 1 p. 56 Catholique why seven Epistles are so called l. 1. p. 77 78 Chaldee why some part of the old Testament was written in Chaldee l. 1. p. 93 94 The Chaldee Paraphrast l. 1 p. 94 95 96 Christ is God l. 2. p. 131 132 133 Chronicles why so called and who best expounds them l. 1 p. 51 52 Christall what it is l. 3. p. 53 Church it hath a fourfold office in respect of the Scripture l. 1 p. 29 The true Church hath given testimony to the Scripture in all ages l. 1. p. 20 21 We believe not the Scripture chiefly for the Churches testimony l. 1 p. 26 27 28 29 30 Clemency in God what it is l. 2 p. 77 Cloudes what they are a great worke of God l. 3. p. 47 48 49 Colosse the chiefe City of Phrygia l. 1. p. 74 Who best expound the Colossians ibid. Conclusion whether that of the Lords prayer be true Scripture l. 1. p. 115 Conscience what it is the testimony of it is strong to prove that there is a God l. 2. p. 6 Corinth famous for divers things l. 1. p. 73 Who best interpret â—oth the Corinthians ibid. Councell the Florentine and Trent Councels not lawfull Councels l. 1. p. 89 90 Creation what it is l. 3. p. 13 14 Taken strictly and largely ib. The efficient cause matter form and end of it l. 3. p. 14 17 19 20 Consectaries from it l. 3. p. 20 21 22 The workes of each day l. 3 p. 23 24 25 26 D DAniel why so called and who best expounds it l. 1 p. 58 59 Day what it is and the benefit of it l. 3. p. 40 41 42 Decree what the word signifieth and how it is defined l. 3 p. 2 How far it extends and the properties of it l. 3. p. 3 4 The kinds of it and the execution of it l. 3. p. 4 Devils their names and nature l. 3. p. 105 106 What the sinne of the Devils was l. 3. p. 106 107 Why they fell irrecoverably l. 3 p. 107 108 They are malicious subtill powerfull l. 3. p. 108 109 110 Some questions about the Devils l. 3. p. 110 111 112 113 114 Deuteronomy why so called and who best expounds it l. 1 p. 49 Dew what it is l. 3. p. 52 Divine why John so called l. 1 p. 69 Divinity that it is l. 1. p. 1 2 What it is l. 1. p. 3 4 The severall kinds of it l. 1 p. 2 4 How it is to be taught l. 1 p. 4 5 How to be learnt l. 1. p. 5 The excellency of it l. 1. p. 6 7 The opposites of it l. 1. p. 6 Dominion what it is Gods Dominion l. 2. p. 52 53 E EArth the Creation of it is a great worke l. 3. p. 31 32 It is firme and stable l. 3. p. 32 to 36 Earthquake l. 3. p. 33. m. Ecclesiastes why so called and who best expound it l. 1. p. 55 56 Election the severall acceptions of the word and how it is defined l. 3. p. 6 The object and end of it l. 3 p. 7 8 All are not elected l. 3. p. 9 Consectaries from Gods Election l. 3. p. 11 12 Element what it is and the number of the Elements l. 3 p. 31 32 Elephant whence derived his excellency l. 3. p. 82 83 End the Ends of the Scripture l. 1. p. 128 129 Ephesus a famous City l. 1 p. 73 Who best expounds the Ephesians l. 1. p. 73 74 Epistles why so called l. 1. p. 67 How they are divided and who best expounds them l. 1 p. 70 71 72 In what order they were written l. 1. p. 70 VVhich Epistles were doubted of for a time l. 1. p. 65 Esay an Evangelicall Prophet l. 1. p. 57 How often quoted in the new Testament and who have best expounded it l. 1. p. 57 Esther why so called and who hath best expounded it l. 1 p. 52 53 Eternall God is Eternall l. 2 p. 40 41 42 43 The world was not Eternall l. 3. p. 15 16 17 Evangelists who l. 1. p. 68 How they agree and differ l. 1 p. 64 65 VVho best expound them l. 1 p. 67 Exodus why so called and who are the best Expositors on it l. 1. p. 48 Expositors on Scripture who are the best among the Jewes Fathers Papists Protestants l. 1. p. 183 to 189 Ezekiel why so called and who hath best interpreted it l. 1 p. 58 Ezra why so called and who hath best expounded it l. 1. p. 52 F FAithfull God is faithfull l. 2. p. 97 98 99 Fire the qualities of that Element l. 3 p. 38 Fishes their nature and use l. 3 p. 75 76 77 80 81 Fowles their nature and use l. 3 p. 78 79 80 Frost what it is l. 3. p. 52 G GAlatians the subject of that Epistle and who best expounds it l. 1. p. 73 Ghost the Holy Ghost is God l. 2. p. 135 136 Glorious God is glorious l. 2 110 to 120 God how he is called in severall languages l. 2. p. 1. m. The knowledge of God is necessary profitable and difficult l. 2. p. 1 2 VVe know God three waies and there is a threefold knowledge of him l. 2 p. 2 VVhat the Heathens knew of God l. 2. p. 3 That there is a God l. 2. p. 3 to 16 VVhat God is l. 2. p. 18 19 How the word God is taken in Scripture l. 2. p. 19 The Names of God l. 2. p. 19 20 His Attributes what they be l. 2. p. 20 How they differ from Properties and what rules are to be observed in attributing them to God l. 2. p.
tertic Vide Gerhardi loc-commun de magistratu Zanchius tomâ— secundâ— Miscellin Cap. de Magistratu Aâ—â—tius hath written the Hâ—story of Valmitius Gentilis put to death at Berne There was a Statute against Lollards in England and Hugonots in France Haeretitus egoâ—â—â—tion tu mihi See the Statute 10. ot Q Eliz. c. t. Propriè Heretici vocantur qui ea pertinaciter rejiciunt quae in Satris Scripturu docentur Dav. de judice controver Haeresis est error pugnans cum fundamento religionis Christianae isque pertinax Alâ—ingius Tomo secundo Problem Theol. parâ—e 2. Prob. 14. * Lib. 3. of the Church c. 3. See Dr Prideaux his sermon on â— Coâ— 11. 19. Errours are practicall or doctrinall onely fundamentall or circa-fundamentall or neither of the two * Arrius in Alexandria una scintilla suit Sed quoniam non statim oppressus est totum orbem ejus flamma populata est Aquinas a See M. Clarkes Sermons on Matth. 8. 13. and M. Cranfords Haereseomachia on 2 Tim. 2. 17. b Vbi supra Cum agitaretur de ista quaestione An morte mulctandi cogendi haeretici in Synodo quadam Londini perrogarentur singuloruÌ„ sententiae surrexit quidam senex Theologus atque hoc planum esse asserit ex ipso Apostolo Haereticum hominem post unam aut alteram admonitionem devita De vita inquit ergo manifestum est haereticos istos homines post unam aut alteram admonitionem è vita tollendos Eras. Annotat. in Tit. 3. Rom. 13. 4. * Magistrates in the Scripture in thâ— Hebrew are called Masters of restraint Qui non vetat peecare cum potest jubet Seneca * Mr. Hildersham on Psalm â—1 As all blasphemous Hereticks Levit. 24. 16. so seducing Hâ—reticks are to be put to deâ—th The whole 13 Chapter of Deutrâ—nomy is spent about the seducing of false Prophets Are not Moses morall Lawes of perpetuall equity and therefore to be observed in all ages Is blasphemy more tolerable in the new Testamenâ— Mr. Cotton on 16 of Rev. third Viall We are not obliged saith Beza to the Judiciall Laws as they were given by Moses to one people yet so far we are bound to observe them as they comprehend that generall equity which ought to prevaile every where 1. That there is Divinity Rom. 1. 18â—19 20. 2 14 15. * Omne bonum est sui diffusivuÌ„ ergo maximè bonum est maximâ— sui diffusivum Vt se habet simile ad simâ—le ita se habet magis ad magis Locus topicus 2. What Divinity is Theology if thou looke after the etymology of the word is a speech of God aâ—d he is commonly called a Theologer or Divine who knoweth or professeth the knowledge of Divine things Peter du Moulin Lâ—â—tanius de ira Dei 2. What Divinity is Titus 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 vâ—l sapientiâ— rerum divinarum divinitus râ—velata ad Dei gloriam rationalium Creaturarum salutem Walaeus in loc Commun De genere Theologiae est quaestio quod idem ab omnibus non assignatur Nam illis arridet scientia aliis sapientia aliis prudentia Litem hanc dirimere nostri non est instituti etsi verè scientem verè 〈◊〉 vere prudentem cum judicamus quâ— verus sincerus est Theologus Wendeliâ—â—s Christ. Theol. â— 1. c. 1. 3. How Divinity is to be taught 1 Discenda est Theolegia imprimis texâ—u alu 2. Systematica seu dâ—gmatica 3 elenâ—tica problematica Veâ—tiuâ— Biblioth Theol. l. 1. c. 6. How Divinity is to bee learned Job 28. 1. 2. Mat. 7. 7. John 20. 21. * Hoc scrutari temeritas credere pietas nosse vita Beru Deut. 29. 29. Rom. 12. 3. 6 7. 2 Tim. 2. 23 Mat. 11. 25. * 2 Prov. 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. Ps. 40. 8. Christ is the principall 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 et eximium id Divinum b Agreeable to which is the French proveâ—â— Ministre nè doit scavoir que sa Bible a Minister must know nothing but his Bible * Ps. 12. â— Mahomet would have had others believe that he learned the Doctrine of his Alcaron from the holy ghost because he caused a pigeon to come to his Eare. Origen saith of the Devills there is no greater tormeÌ„t to them then to see men addicted to the Scriptures â—um â—om 27. in hoc eorum omnis staâ—â—â—a est in hoc uruntur incendio Of the Scripture c The Scripture is called the word of God Eph. 6â— Pet. 1. 15. The counsell of God Acts 2â— 27. The Oracles of God Râ—m 3. 2. The Law of Gâ—d Psal. 1. 2. The minde of God Prov. 1. 23. d It is called word because by it Gods wil is manifested and made known even as a man maketh known his minde and wil by his words It is also said to be the word of God in regard 1. of the Author which is God himselfe 2 Tim. 3. 16. 2. Of the matter which is Gods will Eph. â— 93. Of the end whâ—â— is Gods glory Eph. 3. 10. 4. Of the efficacy which is Gods Power Rom. 1. 6. e So it is called the Bible or Booke by an excellency t is the onely Book As f August de civit dei l. 15. c. 23. * The principall Author of all Scriptures is God the Father in his Son by the holy Ghost Hos. 8. 12. 2 Pet. 1. God the Authour of the Sâ—riptures Inspiration whâ—t it is The Father hath revealed the Sonne confirmed and the holy Ghost sealed them up in the hearts of the faithfull * Acts 7. 50. 1 Cor. 11. 23. Exod. 4. 12. Deut. 18. 18. 2 Cor. 13. 3. John 1. 56. Heb. 1. 1. Ezech. 12. 25 28. Rom. 1. 2. Esay 58. 14â— Evangelium dicitur sermo Christi 3 Col. 16. utroque respectu Authoris materiae Davonanâ—ius * Rainoldus in Apologia Thâ—sium de sacrâ— Script Eccles. * Tria concurrunt ut hoc dogma recipiam Scripturam esse verbum Dei. Esse quosdam libros â—anonicos divinos atque â—os ipsissimos esse quos in manibus habemus Primum est Ecclesiae traditio quae id affirmat ipsos libros mihi in manum tradit secundum est ipsoruus librorum divina materia tertium est interna Spiritus efficacia Episc. Dav. de Judicâ— Controvers c. 6. What the Divine authority of the Scripture is * Formale objectum fidei generaliter absolutè conâ—iderawum est divina revelatio in tota sua amplitudine accepâ—a seu divina authorâ—tas cujuslibet
as many wives as they would Doctor 〈◊〉 Preface to New-mans Concordance * The Generall view of the Holy Scriptures * Sancta sanctè Mr. Gregory in his Preface to observations upon some passâ—ges of Scriptuâ—e * Luke 16. 29. John 5. 39. Psal. 19. and 119. Augustinus affirmat omniaquae continent fidem mores in illis inveniri quae apertè posita sum in Scriptura Chrysostomus Manifesta itidem in divinâ—â— Scripturis esse perhibet quaecunque necessaria Tertullianus adorat Scripturae pâ—enitudinem Et vae Heâ—mogeniâ—i â—i quid ijs quae scripta sunt vel de traâ—at vel adijciat Rainoldus 1â— Thesi Deut. 4. â— and 12. 32. De Scripturae plenitudine perfectione quid sentiat Maldonaâ—us vide ad Joan 7. 4. De Scripturae integritate vide Estium ad Galat. 3. 10. See Bp Vshers Body of Divinity p. 18. 19 20 21. 2 Tim. 3. 16. 17 John 15. 15. Acts 20. 27. Bene habet ut iis quae sunt Scripta contentus sis Hilary â— In every age there was revealed that which was sufficient to salvation and yet now no more then is sufficient the Word it selfe is not now but the revelation only is more perfect The old Testament was sufficient for the Jewes but both the new and old make but one compleate body for the Church now Singuli libri sunt sufficientes suffiâ—cientia parâ—â—um ad quam ordinatae sunt 〈◊〉 verò Scriptura est sufficiens essentiali sufficientia per Libros singu los fusa Jun. Animad in Bellarm. Controv Primae capite quarâ—â— The Scriptures are a perfect Rule for matters of Faith but not a perfect Register for matters of fact M. Geres Whitakerus de Script c. Sexto quaest Sexâ—ae Stapletons Sâ—rrariâ—â— are more wary then some other Papists we are abused say they when we are said to hold that the Scripture 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 hee 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 very thing necessary to salvation Perinde sunt ea quae ex Scripturis colliguntuâ— atque ea quae scribuntur Nazianzen Catholici in perfectione Scripturae Papistae â—n imperfectione totius causae id est omnium controversiarum de Religiâ—ne proram puppim constituâ—nt Câ—aniâ—rus â—â—m Primâ— de canone lib. Octavo c. primo 1 Cor. 10. â— 2 3. Math. 8. 11. Lu 19. 9. Gal. 3. 7. 8. 29. Rom. 4 15 16. Some Papists say the Scriptures are not imperfect because they send us to the Church which is the 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 learne that which is not in the Scripture by this sending shee confesseth her imperfection See Moulins buckler of faith p. 45. John 1. 18. and 3. 12. Esay 61. 1. 2. Heb. 1. 1 and 2. 3. Act. 1. 3. Matth. 11. 25. 27. Matth. 22. 32. John 5. 46. Luke 24. 44. 45. * Additio ad Scripturam fit tripliciter 1. In quo additum est contrarium est erroris 20. In quo additum est diversum est praesumptionis 30. In quo additum est consonum est fidelis instructionis * That doctrine of religion to which God would have nothing added and from which he would have nothing taken away must needs be perfect Illud perfectum in â—uo genere cui nihil in eo genere aut addi aut diminui potest Psal. 19. 8. the Hebâ—ew word signifieth that perfection cui nihil deest 2 King 5. 8. 1 Tim. 6. 11. * Salus nostra Christus est salutis via fides viae â—ux Scriptuâ—a Raynoldâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is tâ—ken collectivè not distributivè Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non totam sed omnem significaret eo fortâ—us futurum argumentum nostrum nâ—m si pâ—rtes singulae sufficerem tum multo magis omnes Chamierus * Nul'us Papista aptè plenè huic argumento unquam respondit aut respendâ—bit Whitakeâ—us * Is not the Scripture said Hawkes the Martyr sufficient for my salvation yes saith one of Bonners Chaplainâ—s it is sufficient for our salvation but not for our instruction Hawkes answered God send me the salvation and take you the instruction Fox Martyâ—ol Episc. Dav. de Judice Controvers c. 5. * Minima veritatis particula in Scripturis continetur Charronaeus * Bellarm. de verbo Dei l. 4. c. 3 Rhemists annotat â—n John 21. â—ect 3. and annotat in 2 Thessâ— 2. 16. and annotatâ— in Act. 15. sect 3. and in Apoc. 〈◊〉 sect 1. * Assâ—rimus in Scripturis non contineri expressè totam doctrinam necessariam sive de fide sive de moribâ—s proiâ—de praeter verbum Dei scriptum requiri etiam verbum Dei non scriptum idest divinas Apostolicas traditiones Bellarm. l quarto de verbo Dei non scripto Omnes libros veterâ—s novi Testamenti nec non traditiones ipsas tum ad fidem tum ad mâ—res pertinentes tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas continua successione in ecclesia catholica conservatas part pietaâ—is affectu ac reverentia suscipit ac veneratur Tridentiva synodus sess 4. Sect. 1. * Bellarmine hath a whole Book de verbo Dei nâ—â— spripto of the word of God unwritten * The word originally may import any thing which is delivered howsoever either by word or writing Thus whatsoever we have received in the Scriptures was first tradition as delivered by word and still is tradition because it is delivered in writing But though the word in it selfe have this generall and indifferent signification of any thing that is delivered yet in our disputation it is restrained to one onely manner of delivering by word and relation onely and not by Scripture We deny that either in the Law or Gospell there was any thing left unwritten which concerneth us to know for attaining of true faith and righeteousnesse towards God Abbot against Bishop Iâ— Matth. 15. * Vide Whitakerum de Script c. 9. quaest Sexta pag. 405. 406. In his Book de verbo Dei standing for unwritten traditions as a part of the word of God he will have Baptisme of Infants to be one but when he disputes for Baptisme of Infants against Anabaptists then he heaps up Texts of Scripture Mr. Blakes Birth priv * Symbolum Apostolicum ex traditione est secundum formulam rationemque verborum at secundum substantiam est scriptura ipsissima-lunius Animad in Bellarm controv 1. l. 4. Negamus ullum esse in toto Symbâ—lo