let him be accursed Ioh. 20. These things are written that ye may beleeue c. And as for the iudgment of the Aduersaries in this matter which affirme that the scripture is lame and maimed chiefly note Bellarmine and his arguments for this purpose They teach the scriptures to bee defectiue and weake that we might giue place to their traditions and forgeries wherefore let vs a little consider this matter of Of Traditions traditions The word Tradition is generall and signifieth any doctrine written or vnwritten and so this word is vsed both in the sacred scriptures and in the ancient Writers albeit the Papists affirme that the Fathers vse this word onely to signifie a doctrine not written Testimonies of scripture which cleere the generall acceptation of the word are these Act. 6. 14. And shall change the ordinances which Moses * Quos nobis tradidit Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaue vs or which wee had from Moses by tradition 2. Thess 2. 15. Keepe the tradition or doctrine * Traditam doctrinam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuered vnto you which ye were taught either by word or by our Epistle The word tradition in Scripture is giuen other whiles to things ncessarie and continuing and sometimes to things not necessarie and temporarie The testimonie which is 2. Thess 2. vers 15. is of necessarie doctrine The place which is cited out of the Acts 16. 4. is of ceremonies for heere the Spirit speaketh of a decree of the Councell holden at Ierusalem concerning bloud and things offered to idols and that which is strangled Of which Act. 15. 28. As touching traditions which concerne necessarie points of faith manners they were first deliuered by the liuely voice of Christ his Apostles and then the short summe of them recorded in bookes as may appeare by that speech of the Apostle concerning the Lords supper 1. Cor. 11. 23. And againe 1. Thess 4. 2. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he giueth rules of an honest conuersation And againe 2. Thess 2. 15. And as touching traditions which be not necessarie but ceremoniall they were either recorded as of Ecclesiasticall rites 1. Cor. 11. 14. or not recorded 1. Cor. 11. 34. Other things will I set in order when I come He promiseth heere to set in order but ceremonies and namely such as did concerne the Lords supper Of ceremonies onely this I wil say they did no way exceed neither were Of Ceremonies Good rules they vnprofitable neither were they deliuered with anie 1 opinion of necessity to bind mens consciences neither 2 were they contrarie to those things which were written 3 yea this I auouch y t there was nothing deliuered by way 4 of tradition or touching ceremonies by the Apostles which had not good ground warrant in Gods word that is in the bookes of the Prophets and in the doctrine of Christ which not long after was written by the Euangelists and Apostles And as for Popish traditions Popish traditions and ceremonies and ceremonies there is no end of them they are vnprofitable they are like old wiues fables all for the most part deliuered with an opinion of necessitie and most of them most repugnant to the Apostolicall doctrine And thus do we distinguish traditions The aduersaries vnderstand by Tradition their vnwritten veritie not that which is no where found written but that which is not written by the first author thereof that is by him which deliuered the same by his owne liuely voice This then the Papists do here professe that they cannot find their traditions in the Scriptures nor proue them by the Scriptures CHAP. XV. Of the seuenth propertie and ninth controuersie THE sacred scripture is the iudge of all controuersies I meane such controuersies as are concerning religion Now there bee two principall controuersies concerning religion the first is of the scripture it selfe who shall be iudge here or how it may be tryed that the scripture is the word of God The second The iudge of the scripture is of the sense and interpretation of the scripture who shal iudg of that or how it may appeare that this or that is the very naturall sense of the Scripture I meane by iudgement here a definitiue sentence pronounced and giuen with such authority as that all men must herein rest By the word scripture I meane not only the substance thereof but also the form of reuelation which is also by diuine inspiration Againe this manner of speaking is improper when we say of the scripture that it is the iudge of controuersies For to speake properly the holy Ghost is the iudge for the iudge must be a person and the holy Ghost he is the third person in Trinity The Scripture therefore is not properlie said to be a iudge but it is the voice and sentence which the Iudg hath giuen the principall instrument or meane wherby y e spirit sets forth his iudgment whereby he teacheth vs and worketh faith in our hearts And the spirit here iudgeth freely in and by whom he pleaseth being not tied to any one kind of men as Pastors Doctors but in and by whom it seemeth good to him Here then three things must be considered of vs First whether the holy ghost be a iudge Secondly whether the scripture be his principal voice wherby he giueth First whether the holy Ghost be a iudge sentence or determineth any question Thirdly whether he iudg in and by any man without difference or respect of persons or be bound to one certaine kinde or sort of men For the first question I answere the holy Ghost is a Iudge first for that he was promised of Christ Io 14. Math 28. Mar. 16. vnto his church at his last departure from the Apostles is giuen as it were deputed Christs vicar on earth both to teach and to iudge c. Secondly for that among other offices of the holy Ghost this is one to iudge But because the aduersaries do not much gainsay this assertion concerning Io. 16. Gods spirit that by him all things are to be iudged and tried and that by him the scriptures are to be interpreted therefore we will be briefe in this point Now for the second point that the holy scripture is the primarie Secondly that the holy scripture is the principall voice of the iudg voice of this iudge iudiciarie and proper to him whereby he begets faith in our harts may appeare by these reasons following First the scripture is the word of God Secondly it is most auncient Thirdly it is most cleere or euident To these I ad the testimonie of the scripture it selfe Ioh. 14. 25. 26. He shall teach you all things and bring all things to * Suggeret remembrance which I haue told you And hereunto may also be added the common experience of the Saints There are other meanes to prooue this but lesse principall among which the testimony of
written which was before deliuered by the liuely voice Q. I pray you speak in order vnto me of the subiect or argument in scripture written first by God himself secondly by mē by Moses the Prophets and Apostles A. I will do so Q. What then hath God written A. The sum of the doctrine of the couenant of works of the law euen the very same which he had deliuered first by a liuely voice to the Fathers and to Moses Q. What hath Moses written A. All the celestiall doctrine which he had receiued partly of the fathers by tradition partly of God himselfe Moses books who spake mouth to mouth with him for so the scripture speaketh partly he had learned of the holy Ghost by an inward inspiration to speake in a word whatsoeuer had happened to him and to all the people in his life time for the space of 100. and 20. yeares all these things he committed to writing and gaue to the people Q. Did Moses then write what soeuer true doctrine was deliuered from the beginning of the world to that time A. Moses omitted no point of true doctrine which at any time had bene deliuered concerning either faith or manners for from the beginning vntil that very time one and the same doctrine of truth as touching the substance was taught full and whole in all ages The difference only was in the measure of the reuelation of it that it is accidentall Moses deliuered this doctrine fully and wholy by liuely voice more cleerely and manifestly then euer before then after this it was recorded in writing Q. What did the Prophets write who followed Moses euerie one in their time and order A. The same and all as touching the substance which Moses had written before the difference only was herein that euery one by reuelation did adde a more cleare manifest interpretation as the bright morning starre did approch more neere Q. What haue the Apostles written after the Prophets A. All and the same which from the beginning of the world in al ages before them was both by liuely audible voice deliuered and written they first also by a liuely voice deliuered the same and after committed it to writing Q. Doe you then make no difference betwixt the writings of the Prophets and of the Apostles A. In the matter and substance none in the clearenes and perspicuity thereof very great for the scripture of the Apostles conteineth the same reuelation of the mystery which was declared from the beginning of the world but most fully and most clearely Q. I haue heard you speake concerning both kinds of reuelation considered without comparison now I would haue you to compare together the liuely voice writing that by comparison it may appeare whether is of greater dignity authority A. I will compare them together the liuely voice and scripture are compared either in respect of substance and matter is selfe which is reuealed by these meanes or in respect of the kinds of y e reuelatiō of it If cōparison be made in regard of the matter or substance they must needes be both equall alike seeing that the matter in either is one and the same but if you compare the kinds of reuclation together it cānot truly be denied but that the first better place is due to the liuely voice seeing that the liuely voice is both in respect of time more auncient was before the organs or instruments thereof for the mouth is an instrument more worthy to be preferred before the hand and is a kind of teaching more familiar more fit for the capacity of such as are more rude ignorant Albeit also in some respects writing is to be preferred before the liuely voice For it is a more perfect accurate kind of reuelation fit to instruct those that are more perfect to keepe the truth more firmely In the meane while it cānot be denied but y t in other respects they are both alike for they haue both spoken written the same thing in the same manner to wit as being guided moued by the holy Ghost inspired of God 2. Pet. 1. 21. 2. Tim. 3. 16. To conclude seeing that now the liuely voice by the wil of God hath ceased and in the place of it the scripture hath succeeded so that whole dignity of the liuely voice before mentioned is and ought worthily to be ascribed and referred vnto the scripture or written word of God Q Doe you meane then that the Prophetical Apostolical scripture ought to be now in as great account with vs as the liuelie voice of God himselfe and of extraordinarie men was in times past A. I meane so and in his kinde of reuelation alone I willingly rest as in that which came by inspiratiō from God so long vntill I shall heare at his glorious comming that liuely and most sweete voice of Christ my Sauiour when he shall say to them who shall be at his right hand Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world To whom be all praise for euer Amen To God only wise be praise through Jesus Christ for euer Amen
the mind enlightned in knowing God in Christ of the will sanctified in imbracing and apprehending God in Christ And here the principall agent is that verie Spirit of Christ who after the first grace and creation abideth and dwelleth in vs not idle but euer working some good in vs and by vs. The second agent working with Gods holy Spirit is the very soule of man or rather the new man or the new creature in the soule and all the faculties thereof By this the holy Ghost that so I may speake knoweth God or otherwise to speake the same to know God the holy Ghost vseth the new creature in man and by this the holy Ghost doth embrace and apprehend God in Christ Thus speakes the Apostle Rom. 8. The holy Ghost saith hee maketh intercession for vs with sighes which cannot be expressed Obserue here how he ascribeth this action of sending forth sighes vnto the Spirit as to the principall agent In this second grace which is the action or worke of faith we stand not as meere passiuely but being moued by the holy Ghost we worke our selues as being stirred vp to beleeue we beleeue and in a word we worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gods Spirit working in vs. The Aduersaries say this second grace in faith is an action of free-will when as we by our own free-will dispose and prepare our selues to a iustifying grace in beleeuing in hoping in repenting In this action they say not the holy Ghost is the principall agent or any motion to vse their owne word of the Spirit but free-will it selfe which as they say goes before whē as that motion of God working together with their free-will must follow after They speake not a word here of Gods Spirit either in the first or second grace who works effectually in both as is aforesaid but in steede of the holy Ghost they talk of I know not what motion standing without and knocking at the doore They say this motion stirres vp free-will they say it worketh with free-will when it worketh and prepareth vs vnto the grace of iustice or iustification This their doctrine is strange it sauoureth not the holie Scripture of God nor the phrase of Scripture Thus farre of Gods grace in faith or of the second part of our calling and of the two speciall branches of it Next in it we are to consider of the points or conditions before noted which are the verie same with those in our calling afore-going To this second part of our effectuall calling referre the doctrine of faith which in verie truth is the same with it Hope loue and repentance follow faith and Free-will is a common place in diuinitie subalterne or to bee referred vnto that of Repentance CHAP. II. Of the word of God or of the couenant in generall and of the couenant of workes in speciall THE common place in religion which is concerning The common places of religion how they follow in order Gods word or couenant is to be referred vnto this of our effectuall calling as to a most generall heade next follow these points of sinne and of the miserie of mankind thirdly that of faith then follow hope loue and repentance Now therefore we are to speake of the word or of the couenant of God hauing first set down this ground that all the worde of God appertaines to some couenant for God speaks nothing to man without the couenant for which cause al the scripture both old and new wherein al Gods word is contained beares the name of Gods couenant or testament The couenant of God generally is a promise vnder Couenant defined some one certaine condition And it is twofold the first is the couenant of works the second is the couenant of grace Paul Galath 4. vers 24. expresselie sets downe two couenants which in the olde Testament were shadowed by two women as by types to wit Hagar the handmaide and Sarah the freewoman for saith he these be those two couenants Let vs then speake something of these two couenants and first of the couenant of works The couenant of workes which may also be called a legall or Couenant of works the first ground of it natural couenant is founded in nature which by creation was pure and holy and in the law of God which in the first creation was ingrauen in mans hart For after that God had created man after his owne image pure and holy and had written his law in his minde he made a couenant with man wherein he promised him eternall life vnder the condition of holy and good workes which should be answerable to the holinesse and goodnesse of their creation and conformable to his law And that nature thus beautified with holinesse and righteousnes and the light of Gods law is the foundation of the couenant of works it is very euident for that it could not well stand with the iustice of God to make a couenant vnder condition of good works perfect obedience to his law except he had first created man pure and holie and had ingrauen his lawe in his hart whence those good works might proceed For this cause when he was to repeat that couenant of workes to the people of Israel he first gaue the law written in tables of stone then he made a couenant with his people saying Doe these things and ye shall liue Therefore the ground of the couenant of works was Note not Christ nor the grace of God in Christ but the nature of man in the first creation holy and perfect endued also with the knowledge of the law For as touching the couenant of workes there was no mediator in the beginning betweene God and man that God should in him as in and by a mediator make his couenant with man And the cause that there was no need of a mediator was this that albeit there were two parties entring into a couenāt yet there was no such breach or variance betwixt them that they had neede of any mediator to make reconciliation betweene them for as for the couenant of works God made this couenant with man as one friend doth Note with another For in the creation we were Gods friends and not his enemies Thus far of the grounde of the conant of works The thing promised in the couenant of works is life eternall first not righteousnes for that man in his creation was euen then iust and perfect by that original iustice as they call it vnlesse you will say that the righteousnes of works was promised in that couenant for which righteousnes sake after that man had wrought it God would pronounce and declare him to be iust For we are to vnderstand that in this couenant there is a double righteousnes the first is that originall iustice which is nothing else but the integritie of nature in that first state of man This iustice out of all doubt is not promised in the couenant of works for it is the ground of it The
record of man as Christ himselfe testifieth 10. 5. And thus farre of the 1. controuersie CHAP. VIII How it may appeare that the scripture is the worde of God THE second controuersie is by what argument may it appeare that the scripture is the word of God Like as then the first question was this whether the Scripture bee Gods worde So the question in hand is this how and by what euideÌ„ce this may appeare that the Scripture is Gods word To this I answer on this manner That we haue no need simplie of any other light or of any one speciall euidence to demonstrate this matter but that very light which is in the Scripture For the Scripture being the first and immediat word of God is of authoritie sufficient in it selfe * Scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so likewise of it selfe mâ—st cleere and euident and the onely cause of al that light which is in the Church and in the harts of men For like as the light of the sun is not perceiued nor to be seene by meanes of any S. other light for that it so far exceeds al other bodily external Note light So that spirituall light of the Scripture hath no need in it selfe of any other light to set forth the same for that of all spiritual lights to inlighten the mind withal it is the most bright and most beautifull in the world But whereas euidences and demonstrations be here demanded for the proofe of this matter to confirme the Scripture to be Gods word that is to be the very light the cause of this doubtfulnesse is in our selues for that we be so bleere-eyed and so blind by nature Wherefore the arguments which are brought for this purpose ad no light to the light of the Scripture which is of it own nature so cleere and can not be made to shine more bright by any additioÌ„ but al serue to this end to make that thing manifest vnto vs which is most euident in it selfe and that our eies may be opened to see that most ful and most glorious light of the sacred Scripture that is to behold the diuine maiestie of God shining bright and speaking S. vnto vs in the holy Scripture Like as if a man were to proue to a blinde man that the Sunne did shine hee would not produce arguments to commend the excellencie of the light of the Sunne but rather prouide such things as whereby if it were possible he might open the eies of the blind that with his own eies he might looke on the glorious light of the Sunne Wherefore in a word whatsoeuer arguments men aske of vs to demonstrate the light of the Scripture they ought not to be demaunded because of any defect in the Scripture but in respect of vs because we bee so blind hauing neede of all arguments and helpes euery way to open our eies that our sight may be quickned to behold this glorious light The arguments and helpes whereby our eies may be opened to behold the light of the Scripture or God speaking and shining in the Scripture these arguments I say which the godly and learned vse for this purpose be not of one sort but many in number But if the holy-Ghost speaking in the Scripture doe not first of all inspire our Eph. 1. 16. 17. minds opeÌ„ the eyes of our vnderstanding for he alone can do it assuredly it is but lost labor to speak of any other argument or help if we be not taught of God and by his Esay holy spirit all other meanes shall profit vs nothing at all Wherefore the first most principal cause to effect this y t we may behold the light of the Scripture so bright in it selfe must be the holy ghost teaching vs inwardly in our hearts and opening our vnderstanding that we may behold that light of the Scripture and may acknowledge the voice of God and of Christ himselfe speaking in the Scripture And the holy Ghost also himselfe in this work giues no new light to the Scripture which is cleere and glorious in it selfe as is aforesaid but inlightens our minds to this end that we may see the great light of the sacred Scripture Againe the holy ghost in this great work of our illumination effecteth it by certaine meanes instruments whereby it pleaseth him to work in our hearts and minds The meanes which the H. G. vseth for this worke are of two kindes The first is internall the second is externall The inwarde meane is in the very Scripture it selfe the outward is without the Scripture The internal meane is the principall organ or instrument of Gods spirit in this work and it is that verie light which shineth in the Scripture The holy Ghost then doth first of al open How the holy Ghost first teacheth vs to know the Scriptures the eies of our vnderstanding by the light of the Scripture to discerne that light of the Scripture so bright in itselfe and so vnknowen vnto vs. And hee cleereth our vnderstaÌ„ding to see the light of the Scripture by the verie scripture it selfe and by the light of the scripture manie waies For partlie hee effecteth this by producing 1 certaine testimonies of Scripture which plainly testifie Inward meanes to see the light of the scriptures of this great light of the Scripture and of God speaking in the Scripture as that place al Scripture is giuen by diuine inspiration 2. Tim. 3. 16 partly by suggesting into vs that we obserue the spirituall matters which are 2 therein described partly by admonishing that we note 3 the spirituall words whereby the same spirituall matters are expressed and set before vs partly by warning vs to 4 obserue the truth of the diuine oracles by the complement of the prophecies Againe he sets before vs the 5 beautifull harmonie of the Scripture in the old and new Testament the one sweetly testifying of the other And 6 heere he omitteth not the miracles which be recorded therein whereby the celestiall doctrine had in the beginning a confirmation Hee putteth vs also in minde of the Martyrs which sealed y e same truth with their blood as we read in the same Scripture By these meanes and such like the spirit teacheth vs out of the very Scripture that the sacred Scripture is Gods word by cleere euidence manifesting that great excellent light which is in the Scripture Ad also vnto the aforesaide meanes the worth and holinesse of those men which wrote the Scriptures as the same is testified and recorded in the Scriptures And this is the internall and principall meane and instrument of the holy Ghost whereby he teaceth vs breedeth faith in our hearts whereby we be certainly perswaded that this Scripture is the very word of God There are also other meanes without the Scripture Externall meanes to proue the scripture to be God word whereby the Spirit proueth the same thing as the
bookes of the Prophets partly by the spiritual euidence they carry in themselues which the Sons of God instructed by his holy spirit can easily discerne The Canonicall bookes of the Bible are either of the Old or of the New Testament The Canonicall books of the Old Testament are these 1. The 5. bookes of Moses 2. Ioshua 1. booke 3. The booke of iudges 1. 4. Ruth 1. booke 5. The bookes of Samuel 2. 6. The bookes of Kings 2. 7. The bookes of Chronicles 2. 8. Ezra 1. booke 9. Nehemias 1. booke 10. Hester 1. booke 11. Iob. 1. booke 12. Psalmes 13. Prouerbs 14. Ecclesiastes 15. The book of Canticles 16. Esaiah 17. Ieremiah 18. Ezechiel 19. Daniel 20. The twelue small Prophets The Canonicall books of the New Testament are these which are commonlie receiued 1. The Gospel according to S. Matthew 2. The Gospel according to S. Marke 3. The Gospel according to S. Luke 4. The Gospel according to S. Iohn 5. The Acts of the Apost 6. S. Pauls Epistle to the Romans 7. S. Pauls Epistles to the Cormthians 2. 8. The Epistle to the Gal. 9. The Epistle to the Ephesians 10 The Epistle to the Philippians 11. The Epistle to the Colossians 12. The Epistles to the Thessalonians 2. 13. The Epistles to Timothie 2. 14. The Epistle to Titus 15. The Epistle to Philemon 16. The Epistle to the Hebrues 17. The Epistle of Saint Iames. 18. The Epistles of Saint Peter 2. 19. The Epistles of Saint Iohn 3. 20. The Epistle of Saint Iude. 21. The booke of the Reuelation of Saint Iohn And whereas some haue doubted for a time of some of these bookes as of the Epistle to the Hebrues the Epistle of Saint Iames the last of S. Peter the 2. and 3. of S. Iohn the Epistle of Iude and the Apocalypse yet they were neuer vtterly reiected but for a time onely doubted of whether they might be accepted as Canonical These Canonical books of the Old and New Testament were written by holy men as they were moued by the holy Ghost 2. Pet. 1. 21. And of these some are called the Prophets which wrote the bookes of the Old Testament so called because they were gouerned by the spirit of prophecy Some be called Apostles so called because of their function these wrote the books of the New Testament The books of the old new Testament some haue their writers names expressely set downe or noted by speciall characters or signes some haue no names at all annexed whereby the holy Ghost would signify vnto vs that these men were but instruments onely and not the very authors of such books wherefore we be not so much to respect their names nor so busily to inquire after them if they be not expressed Thus farre of the Canonicall bookes Now as concerning the Apocryphall bookes they be so called because the Church would haue them kept hid and not to be read or taught publickly in the Churches the priuate reading of them was onely permitted The Apocryphall bookes are such as were found onely annexed to the old Testament and they bee eleuen in number 1 Iudith 2 Tobit 3 Esdras third fourth booke 4 The Wisedome of * falsly so called Salomon 5 Ecclesiasticus 6 Baruch 7 The Epistle of Ieremiah Apocryphall bookes 8 Additions to Daniel 9 The Prayer of Manasses 10 The two bookes of Machabees 11 The supplement of Hester from the third ver of the tenth chap. Among these some there are which the verie aduersaries account to be Apocryphall First the prayer of Manasses Secondly the third and fourth booke of Esdras Thirdly the third and fourth booke of Machabees wherof Athanasius maketh mention in his Synopsis But we are to proue that all these before named bee Apocryphall The first Argument is from the Writers All the Canonicall bookes of the old Testament were written by the Prophets But these were not written by the Prophets Therfore they be not Canonical but Apocryphal I proue the Proposition Luk. 16. They haue Moses and the Prophets that is the bookes of Moses and the Prophets Luke 24. 27. of Christ it is written that he began at Moses and at all the prophets and interpreted vnto them in all the Scriptures the things which were written of him Therefore Moses and the Prophets were the writers of the old Testament To the Rom. 16. He cals the scriptures of the old Testament the Propheticall Scriptures And 2. Pet. 1. 19. The most sure word of the Prophets And for the assumption But these were not written by the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I proue it Malachie was the last of the prophets and betweene Malachie and Iohn the Baptist there arose no prophet But these bookes were written after Malachies time and this cannot be denied of some as of Ecclesiasticus the books of y e Machabees Ergo. 2. ARG. This is from the language wherin all the canonical Scriptures were written They were written I say in the language of Canaan in the Hebrue tongue which was the speech of the Prophets wherein they wrote their prophecies But these bookes be not written in the Hebrue tongue but all for the most part in Greeke therfore our proposition or assertion is manifest The Assumption is euident that I shall not neede to cite either the testimonie of the Fathers or the aduersaries owne confession ARG. 3. is from the testimonie of the old Church of the Iewes If these books were Canonicall the old Hebrues had heard some thing of them But they neuer heard of them Therefore they be not Canonicall The Proposition is cleere I proue the Assumption In Ezraes time all the canonicall bookes were gathered into one volume and the Iewes care was such of them that they nūbred all the letters which were found in the Prophets set down the sum of thē how much more would they haue had care of these whole bookes if they had heard of them The 4. ARG. is from the testimonie of the late Church of the Iewes which was in Christs time If these books were canonicall then the latter Rabbins or Iewish Writers would haue accepted them but they did not receiue them but reiect them Therefore they bee not canonicall I proue the Proposition For out of all question if they had not receiued the Canonicall bookes Christ would haue taxed them for it for that he so reprehends them for their sinister and false interpretations of the Canonicall Scriptures The Aduersaries grant the Assumption The 5. ARG. is from the testimonie of Christ and his Apostles If these before named books were canonicall then Christ and his Apostles would haue cited them somewhere for confirmation of their doctrines but that can neuer bee found they did no not in all the new Testament therefore they be not Canonicall The proposition is manifest The matter it selfe will make sure the Assumption The 6. ARG. These Apocryphall bookes containe some things differing from the canonical scriptures some things contrarie some
1. 13. For I did it ignorantly through vnbeleefe This ignorance is either of the law or of the fact The ignorance of the law is to be ignorant of Gods will Of this Sin speaketh Christ Luke 12. 48. He that hath not known his masters wil hath done things worthy of stripes shall be beaten with few stripes This was also Paules ignorance when hee blasphemed and persecuted the Church of Christ 1. Tim. 1. The ignorance of the fact is when a man knowes not what he doth And a man may be said not to know what he doth or to erre in the Sin of ignorance fact either when he doth a thing negligently or when a thing is done by him as we say by fortune or chance or rather by the ineuitable prouidence of God An example of sinne of negligence may be this as when a ship is lost by the negligence of the Gouernour or maister thereof An example of a sinne by fortune or Gods prouidence may be as when one casting a stone killeth a man passing by of whom he neuer thought for this sinne in the old Church the cities of refuge were appointed Numb 35. 23. Thus farre of the external sinne of commission which proceedes of errour or ignorance The externall sinne of commission followeth which is committed in knowledge or as we say wittingly and this is when a man knoweth that hee doth euill hereof speakes Christ Luk. 12. 47. That seruant who knoweth his masters will and doth it not shall be beaten with many stripes This sin is either of infirmitie or of contumacie An example Actual external sinne committed willingly of a sinne of infirmitie is in Peter who three times denied his Lord and maister for feare of death and persecution An example of a sin of contumacie we haue in Iudas the traitor Againe a sin of contumacie is either done in hypocrisie as when a man is not openly rebellious but hides his sinne vnder the cloake of hypocrisie this the Apostle taxeth Rom. 2. 5. Thou saith he after thy hardnesse and heart that cannot repent doest treasure vp wrath against the day of wrath Againe it is an open rebellion or pride when a man ioynes to his contumacy pride against God himselfe for which cause he is said to sinne with an high hand Numb 15. 30. This manifest rebellion and Heresie pride is either against the second Table of the law as open murther knowne adulterie and this is the lesser contumacie but if it be a proud rebellion against the first Table the sinne is intolerable And of this latter kind is Open rebellion heresie first when as a man in a proud obstinacy wil defend anie opinion against the manifest truth of Gods word Of all the sinnes before specified this is one property that a man may repent of them or for them all whereupon followes another property that they are all pardonable But if ye adde to knowledge pride frowardnesse a malicious heart striuing against the holy Ghost inlightening a man teaching inwardly then the great sinne ariseth which they call the sinne against the holy Sinne against the holy Ghost Ghost the propertie whereof is this that hee which so sinneth cannot repent him of his sinne whereupon it followeth that this sinne is impardonable And this sin is called irremissible not for that the greatnesse of it exceeds the greatnes of Gods mercy grace in Christ but VVherefore impardonable because finall impenitence is the reward and punishment which by Gods iust iudgment is inflicted vpon this sinne Read of this point Matt. 12. 21. Heb. 6. 4. 5. and chap. 10. 26. 1. Ioh. 5. 16. And thus farre of actuall sinne Now it remaineth to see what the aduersaries say of actuall sinne Here the greatest controuersie is of the diuision of actuall sinne into mortall and veniall We auouch that euery sin by nature is mortall that is that the guilt Sinne mortall veniall a popish doctrine of eternall death followes it And that if any sinne be veniall that is may find pardon of God this commeth to passe not for that it is so by nature but of Gods meere mercie in Iesus Christ Many scriptures approue our assertion Ro. 6. 23. The wages of sin is death He speakes here of sin in generall and of eternall death Matth. 5. 19. Who soeuer shall breake one of the least of these commandements and shall teach men so heshall be called the least in the kingdome of God that is he shal haue be of reckoning in heauen Obserue then here how for the least sin a man deserues to be shut forth out of heauen Deut. 27. 26. Cursed be he that abideth not in all things which are written in the booke of the law Therefore there is no sinne which deserueth not the curse or malediction of God For in that the law denounceth an execration against euery sin there is no exception we see of anie euen the least sinne I am 2. 10. Whosoeuer shall keepe the whole law and yet fayleth in one point hee is guiltie of all Therefore if ye rest in any one sinne against the law ye sinne against the whole law and stand guiltie of all sinnes which are committed any way against the law So there is no cause why wee should measure our guilt by anie one sinne euen the verie least For euen the verie least sinne we liue and lie in without faith repentance The least sinne merits hell caries with it the guilt euen of the greatest sinnes as may clearely appeare by that place of Iames. Matth. 5. 26. Thou shalt not depart thence till thou hast paid the vtmost farthing Therefore God in his accounts respecteth euen the least parts of sinne and the smallest sinnes that are The tenth law condemnes euen the least motions of concupiscence Matth. 22. 37. Thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy mind Therefore the law requires an exact or perfect obedience Wherefore he that offendeth euen in the least point is a transgressor of the law and that euerlasting curse followeth the breach of the law if redemption be not purchased by Iesus Christ Matt. 5. 18. Till heauen and earth perish one iote or one tittle of the law shall not scape till all things be fulfilled Note here there shal not passe away one iote or one tittle that is the least branch of the breach of the law which shall escape without satisfaction either by our selues or a mediator And thus far touching our iudgment of this matter The aduersaries for actuall sinne respecting it either according to the greatnesse thereof or for the punishment it deserueth they diuide it into mortall and veniall They cal that mortall sinne which doth extinguish charity Mortal sin defined of Papists or iustice making vs enimies vnto God and therefore guilty of eternall death They call that veniall sinne which doth not quench charitie and iustice nor doth not
Christ which notwithstāding hold I know not what freedom of will that our meritorious works do cōcurre in our votion iustification glorification with the grace of God For as touching our calling although they confesse this to be true that preuenting grace as they speak doth so preuent or preoccupy vs euen then when we thinke nothing of the grace of God or of preparing our selues to receiue grace but being as it were a sleep in sin yet they do ascribe to free-wil that affiance which we giue vnto faith wherby we assent vnto preuenting grace admit y e same as though we had any actual free-wil or self power as they speak to receiue the grace of God We do grant some power or freedome of wil wherby it inclines after a sort vnto that which is is good I vnderstand a power of the matter but wee do vtterly deny that men by nature haue any actual free-will or that we haue a selfe power to do that which is good as it is good That selfe or neere power of will or liberty of will to good I define to be that liberty in the will which is by the essentiall forme of Potentia propinqua holinesse or by the image of God which is imprinted in the will as may appeare in the Chap. of free-will before handled Therefore wee hold and teach that in receiuing the first grace our will stands before God meere passiuely and not actiuely that is when the free grace of God preuenteth it we say it hath a power vnto good but the same to be of the matter only as schoolemen speak passiue which they call a remote power Againe we auouch that the same power is made actual by meanes of diuine grace preuenting vs y t is by the working of the holy spirit who taketh possession as it were of vs by the preaching of the Gospell whereby the holy Ghost doth renue our hearts inspiring that life of God into vs frō which we were before altogether strangers as it is writtē Eph. 4. 17. 18. 19. creating in vs againe that image of God which was lost that image I say of holinesse true righteousnesse As touching our iustification where our aduersaries do affirme that it is two fold terming y e 1. habituall the 2. Popish iustification actuall they say that we are prepared by our free-will to the 1. iustification as by a principal agent by the grace working together with the same But as for the 2. iustification that they place in works proceeding from free wil from our first iustificatiō which they cal infused grace And here they ascribe life euerlasting to the merit of this 2. iustification which dooth consist in the workes of our free-will and of infused grace as they call it Hence we may see that they do not attribute to the only grace of God any of the former benefits neither iustificatiō nor vocatiō nor glorificatiō nor any of those spiritual graces which God in time giues to his children But they do part them betweene Gods grace free-will and mans merit Finally if any comparison be made between God vs concerning the conferring of these benefits we shall Note find them to ascribe more to vs and our free-will our works then to the grace of God But we haue written somewhat of this before in the chapters of our effectuall calling of repentance of free-wil Therefore I refer the reader to these places and here I end this matter Thus far then haue we spoken of this common place of our effectuall calling which because it comprehendeth vnder it many other points of diuinity it may be wel reckoned amongst the most generall heads of Theologie OF THE MEANES WHEREby God from the beginning hath reuealed both his couenants vnto Mankind Question HOW many waies are there whereby God from the beginning hath reuealed all his will that is Kinds or forms of reuelation the doctrine of both couenants of works grace vnto mankind A. They are two Q. Which be they A. The first is a liuely voice the second is the Scripture Q. What callest thou a liuely voice A. The first meanes of reuelation whereby God partly by his owne mouth and partly by men hath manifested VVhat is meant by a liuely voice the whole doctrine of both couenants to his church from time to time Q. What were the instruments of that liuely voice from the beginning A. First God himselfe spake sometimes by his Sonne in VVhose it was the forme or likenes of man appearing to the Fathers sometimes by his spirit inwardly in the heart Secondly the liuely voice of Angels was heard Thirdly the liuely voice of men first of the Fathers then of Moses and the Prophets after that of Iohn the Baptist vntil Christ Then lowed Christ himselfe manifested in the flesh Last of all the liuely voice of the Apostles of Christ Q. This kind of reuelation which was by a liuely voice of al The quality of it these whom you haue named was it by inspiration and altogether free from error A. Concerning the liuely voice of God himselfe of Christ and of the Angels there is no question and as concerning men whose liuely voice God hath vsed from the beginning of the world hitherto in reuealing his wil to his Church they truly albeit they were sinfull men and in part onely regenerate notwithstanding in the deliuery of the doctrine of the truth of both couenants they were so extraordinarily gouerned and inspired with the Holy Spirit of God that they could by no meanes erre Q. Doest thou meane then that all men as manie as haue beene from the beginning of the world hitherto by whose mouth God hath-spoken to his Church were men extraordinary endued with extraordinary gifts of the holy Ghost confirmed by miracles A. I meane euen so for prophecy in times past came not by the will of man but holy men spake as they were moued by the spirit of God 2. Pet. 1. 2. Q. At what time began this liuely voice in the Church VVhen it began A. It began euen in the first creation of man Q. How long hath the liuely voice of God and men who could not erre in deliuering the doctrine of the truth continued Continuance of it in the Church of God A. It hath been from the beginning of the world euen to the death of the Apostles all which time there was almost no age wherein at least some one holy man of God was not extraordinarily stirred vp who could not erre in deliuering the doctrine of the truth Q. Why doe you say almost was there anie intermission at all A. Truly there was but I will name onely some more notable intermissions which may be gathered out of the holy scriptures First in the age of the Patriarches it is obserued that there was an intermission in Terachs time who was the Father of Abraham for albeit he retained some grounds of
beene heard anie liuely voice either of God or of anie extraordinarie man A. None at all Q. Do you gather by these things which you haue spoken concerning the causes of the continuance of a liuelie voice in the Church what was the vse of it heretofore in the Church A. Yea truly for the vse of it was first in respect of the Church it selfe to giue it instruction while it was yet so small for place and so young in knowledge next in respect of reuelation to deliuer it from time to time more cleerly and euidently vnto the people Q. By this vse of a liuelie voice which you haue here mentioned it seems that this kind of ruelatiō which was by a liuely voice was the more simple and the more familiar and the more imperfect and therefore the more fit for persons and things that were of like imperfection A. It is euen so as you haue said Q. Hitherto I haue heard you speake concerning a liuelie voice now I would heare something of you concerning the subiect of it what say you then was taught all that time by a liuely voice A. In al that time and in euery age the selfe same and the whole truth of God was deliuered by a liuely voice The subiector master of the liuely voice Q. Wherefore then said you that the perfect manifestation of that mysterie of godlinesse was not accomplished till the Apostles time A. By that fulnesse perfection I vnderstood not the substance of the doctrine it selfe but the quality that is the clearenesse of one and the same doctrine For the mysterie of Christ was in the Church and was manifested in some measure from Adam vnto Christ and the Apostles but if the comparison be made of times it may be said to be shut hidden in all ages before the comming of Christ Q. Was the paritie of the heauenlie doctrine sufficientlie conserued and kept by a liuely voice A. The historie shewes plainely that the doctrine deliuered by liuely voice was often corrupted and adulterated Q. How then was it restored It seemed good to God afterward by new reuelations to restore the puritie of his word decayed to conserue and keepe it and to giue a more full declaration of it Q. Was the puritie of doctrine sufficientlie preserued and kept so A. Not so verily and therefore it seemed good to God at length to adde hereunto the written word Q. Are there no other causes of writing the holie Scriptures A. There are for first the condition of the Church required that the Scripture should be added vnto the liuely voice and next the measure also of reuelation Q. Why the condition of the Church A. Because at length in Moses time the Church began to be both in place more large as being spred throughout a whole nation and to grow greater and riper in yeares for the time from Moses vnto Christ was as it were the time of the midde age or young yeares of the Church Q. What then A. The written word therefore was first in respect both of place and ripenesse of age for both a whole nation is more easily taught by writing then by voice and the age which is more ripe is more capable of that doctrine which is deliuered by writing that is by that kind of reuelation which is not so familiar and simple and by writing doth more easily conceiue any mans meaning Q. Why doth the measure of reuelation require the written word A. Because whereas before Moses the reuelation of the mysterie of godlinesse was small and very obscure it seemed not good to the Lord to cause it straight waies to be written to the intent it might be kept for posteritie But when in Moses time the Reuelation began to bee much more cleare then before then it seemed good vnto God to commit it to writing to the intent it might be reserued and remain for those which should come after For that which is more perfect and full that wee are to write to this end that it may remaine both for vs and our posterity but that which is more imperfect that we doe not esteeme worthy the writing or to be reserued vnto posterity Q. Before you go anie further I would haue you declaare vnto me the ages of the Church where of you haue so oft made mention A. I will so do Q. How manie ages then say you are there of the Church A. Three the first was from Adam vnto Moses which was the infancy and childhood of the Church the second from Moses vnto Christ which was the youth or middle age of the Church the third from Christ and his Apostles euen vnto the end which may be called the ripe age of the Church if it be compared with the ages past for otherwise we are not men growne vntill we bee gathered together with Christ our head in heauen Q. Do you meane then that God had respect alwaies of these three ages in his proceedings with his Church A. I meane so indeed for that I may so speake hee hath tempered these three things proportionally to these three ages of the Church to wit first the measure of reuelation secondly his holy Spirit thirdly the manner of reuelation Q. Declare I pray you more particularlie what you haue said A. To the infancie and childhood of the Church he gaue the least measure of reuelation to wit first the first principles of religion onely Secondly the least measure of the holy Spirit to wit that which was proportionable to the reuelation Thirdly one onely kind of reuelation which was by liuely voice as being the most fit for the instruction of infants and of such as were weake in the faith Q. I vnderstand what you saie concerning the first age of the Church now I would haue you speake concerning the middle age which you call the youth of it and to applie these three things mentioned to it in like manner To the middle age of the Church he gaue first a greater measure of reuelation Secondly so to speake a greater portion of the holy Spirit Thirdly a double kind of reuelation the liuely voice and the Scripture The liuely voice I say because as yet it was but weake and the written word because it was in age better growne and so more capable in some sort of the word written for God hath tempered these two kinds of reuelations together and of both hath made a middle kind of reuelation according to the time and age which wee call the middle and as it were the temperate age Q. You haue spoken of the first second age of the Church now I pray you speake of the third A. To the third age of the Church which I call the manly or ripe age he gaue first a full measure of reuelation Secondly a most plentifull effusion of the holy Ghost Thirdly both those kinds of reuelation and that now truly containing a full and perfect reuelation hee taught it by liuely voice for a certaine
time after this he added the writings of the Apostles And when as the mystery of our saluation was fully reuealed by that liuely voice first and then that full reuelation was written euer since there hath beene no more vse of the liuely voice of any extraordinarie Prophet or Apostle But the Scriptures written first by the Prophets and after by the Apostles remained only without any liuely voice which could not erre Q. Where must wee begin to count the third age of the Church A. Not so much from the comming of Christ and the sending of his Apostles to all nations as from that time when the Apostles ceased to speake with liuely voice aswel to the Iewes as to the Gentiles for euen then the Church catholick came to mans estate full growth and then the Church began to vnderstand and to learne the wil of God by the written word as being a more accurate and perfect manner of reuelation The time then which was frō the cōming of Christ vntil the death of the Apostles was as it were a passage from the middle age of the church vnto the ful growth ripenes of the same Q. I vnderstand what you say cōcerning the causes of additiō of the written word to the liuely voice of the seuerall ages of the Church now I would haue you speake some thing concerning the scripture or of the writing of Gods word A. I will do so Q. What then call you writing or Scripture A. I call scripture or writing the second kind of reuelation whereby God either by himselfe or by the meanes of men extraordinarily reuealed those things which already had beene deliuered by liuely voice before to wit in that first kind of reuelation Q. Who then were they who euer since the beginning haue written A. First God himselfe next men Moses the Prophets and the Apostles Q. This kind of reuelation which was by writing was it not subiect to error like as that kind which was by a liuely voice A. No truly for concerning that which God himselfe did write there is no question and touching men they were so extraordinarily inspired and gouerned by the spirit of God that in writing they could not erre at all Q. When began it then to be written A. In Moses time Q. How long did the word written continue in the Church A. The scripture or the act of writing continued from Moses euen to the Apostles all which time there was almost no age wherein extraordinarily some one was not stirred vp who in deliuering the doctrine of truth by writing could not erre Q. You thinke otherwise of the scripture it selfe then of the act of writing A. I do so for the scripture it self or that which is now written by Moses the Prophets and Apostles yet continues in the Church and shall continue vnto the second comming of Christ Q. Was there any intermission of writing the word from Moses vnto the Apostles A. There was for it appeareth in all that time which was frō Malachy to Iohn the Baptist none was stirred vp either Prophet or writer inspired by God for the books of the Machabees be not giuen by inspiration as we shal shew hereafter Q. You said that writing continued in the Church vntil the time of the Apostles ought it not then to continue euen vnto the end A. Like as since the Apostles time there is no liuely voice heard in the Church which can be said to be so goned by the holy Ghost that it can not erre at all So since the Apostles nothing is written in the church which may worthily be called or said to be giuen by inspiration Q. What then do you think of so many writings of godly and learned men which haue been published since the times of the Apostles from time to time to the great good and profit of the Church A. Verely I thinke of the writings of Pastors and Doctors in the Church as I think of their preaching to wit that both be subiect to errour and neither is so gouerned by the holy Ghost but that in deliuering the truth of God they may erre Q. It seemeth then that the condition of the Church which is since the time of the Apostles is not so good as hauing neither the liuely voice as is afore said nor the writings as now you speak of those very mē who in deliuering the truth cannot erre A. It hath the scriptures of the prophets and Apostles which as pertaining to the substance of reuelation is full and as touching the kind forme of reuelation it is giuē by inspiration not subiect to error out of the which scripture whosoeuer do not learne all things which are necessary to faith and saluation assuredly such would not receiue from the mouth of God himself openly speaking in an audible and intelligible voice the doctrine and instructon of faith and saluation Q. Wherefore did the Lord so continue to record his will by The cause of the continuance of writing Gods word writing in the Church all that time which was from Moses to the Apostles A. There are the same causes of the continuance thereof as are of the addition of the liuely voice vnto writing For both the condition of the church and the measure of reuelation required the same Q. Why the condition of the Church A. Because the church continually increased and grew as in number so in knowledge Q. What then A. The greater number and riper knowledge do require this that the word be written Q. Why the measure of reuelation A. Because the reuelation of the doctrine of saluation was from time to time made more cleare and manifest euen vnto the times of Christ of his Apostles at which time it was in the end compleate and perfected For it was meete that euery reuelation manifested more cleerely fully should be recorded in writing to this end that it might be surely kept and deliuered to posterities Q. Can ye gather by these things the vse of the continuance The vse of writing of scripture in the Church of God A. Yea truly Q. What is then the vse of it A. To passe by the conseruation of the purity of doctrine the first vse was in respect of the Church for the instructiō thereof as being now in place more ample large in knowledge more perfect Secondly it was in respect of the reuelation of the doctrine it selfe that it might cōprehend and keepe it more fully and cleerely Q. By this vse of scripture or writing which you giue it seemes that this kind of reuelation which is by writing is somewhat more perfect high as that which is best agreeing fitting to persons and things that are more perfect A. It is euen so Q. Thus far then forwriting or scripture now I would haue you declare something vnto me concerning the subiect of this writing of the matter it selfe which is written A. As touching the substance the very same is