It should seeme by that speech that there are more powers in God then one That we may rightly understand what power is in God it were very requisite that we did first consider hovv many vvays this vvord Povver is taken in the Scriptures Declare then how or in what sense it is taken in the Scriptures In the Scripture this vvord Povver is taken tvvo vvays or in two senses sometimes for authority which is grounded upon law by which authority one may doe this or that if he be able to doe it sometimes it is taken for might and strength or ability to doe a thing if one hath authority to doe it and these are distinguished by two vvords amongst the Grecians and the Latins For vvhen the Grecians speak of power that signifieth authority and right Mat. 28. 18. then it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they take povver for strength then it is termed by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Latines being taken the first vvay it is called potestas being taken the second vvay that is for might or strength it is called potentia and in English vve call them both povver It seemeth by your speech that they are not onely distinguished but that they may also be separated the one from the other It is true for so they are as for example a King may have great force and strength and by his great povver he may be able to overthrow and destroy a vvhole Country or Kingdome over vvhich he hath no authority Again some King hath power that is authority over his rebels and yet hath not power that is strength enough to subdue them so some perhaps have might and strength enough to govern and rule another mans wife another mans children or another mans servant over which he hath no power that is authority And again fathers have authority over their own children all husbands over their own wives and all masters over their own servants and yet all have not power that is strength and ability to rule them I perceive by this which you have said that in creatures these two may be separated one from the other and many times are but what are they in God In God they are not divided but distinguished for he hath all power that is all authority over all things and he hath all power that is all strength force might and ability to doe all things with all things at his good pleasure and this power is not given him but he hath it in himself and of himself most perfectly absolutely and eternally But of what power doe we speak when we say that God is almighty whether doe you mean his right and authority or his strength and ability or both Both are in God essentially but when the Scripture speaketh of Gods omnipotency it meaneth and so doe we his strength and ability whereby he is able to doe whatsoever he will not excluding his right If all power or might be in God tell me how manifold is this power which is attributed to God in the Scriptures To speak simply the power of God is but onely one and a most simple and single thing which is his essence and substance yet for divers respects it is said to be manifold and it may be considered tvvo wayes As it worketh always and can work in God himself for God in himself doth always understand will love c. As it worketh out of God himself in the creatures as when he created all things and doth now work in governing all things and can work if it please him infinite things and of this vvorking of Gods power do the Scriptures properly speak when they call God almighty How many ways may Gods power be considered as it worketh in himselfe Two ways First as it is common to all the three Persons in the Trinity that is a power whereby God the Father the Son and the holy Ghost doth understand himself love himself and work in himself and these actions doe not differ from the essence of God for that in God there is nothing which is not his substance Secondly the other working in God himself is that by which the Father doth beget eternally a Son of his own nature and substance equall to himself and this power of begetting the Son of God is proper onely to the Father and not to the Son and holy Ghost How many ways do you consider the power of God working out of himselfe That power which hath relation or respect to things created is twofold the first is a power absolute whereby he is able to doe whatsoever he will the other is a power actuall whereby he doth indeed whatsoever he will Where doth the Scripture speak of the absolute power of God by which he can doe more then he doth if he would Yea of such a power speaketh our Saviour Christ I could pray to my Father and he could give me more then twelve Legions of Angels but he would not ask it and his Father would not give it see Mat. 26. 53. Phil. 3. 21. How doth the Scripture speak of Gods actuall power Of this power the Prophets and Apostles make mention when they join his power and his promises together that is when they say he is not onely able to perform but doth and will perform indeed whatsoever he hath promised and of this power Paul doth speak when he saith That God will have mercy upon whom he will and every where in the Scriptures we read that God hath done what he would given to whom he would whereby we see that God could and can doe more then he would or will Psal. 135. 6. How great is this working or mighty power of God It must needs be high and very great for it is infinite hath no end Declare how it is infinite It is infinite two ways or in two respects First in it self and of it self it is infinite Secondly as it is extended to the creatures which may be called the object of Gods power it is also infinite Why doe you say it is infinite in it self or of the own nature Because the power of God is nothing else but his divine essence and the essence of God is of his own nature by it self and of it self infinite Shew how Gods power is infinite as it is extended to the creatures Because the power of God doth extend it self to infinite things therefore we say that it infinite Declare how that is I mean the things which God can perform or bring to passe by his power are infinite and therefore his power is infinite for God never made so many nor so great things but he could have made more and greater if he would as for example he adorned the Firmament with an innumerable company of Stars and yet he could have decked it with more and to speak in a word God can always perform infinite things more then he doth if he will and therefore both in it self and out of
Secondly in men the thing which is understood and the understanding it self is not all one but in God it is all one What reason have you for this The reason is because only God is altogether life and his life is altogether understanding and his understanding is the highest degree of life and therefore he hath his conceiving and begetting most inward of all What mean you when you say most inward of all I mean that the Father conceiveth of himself and in himself and his conceiving is a begetting and his begetting abideth still in himself because his understanding can no where meet with any thing but that which he himself is and that is the second subsistence in the Trinity which we call Everlasting Son of God Now let me hear what the holy Ghost is and how he proceedeth from the Father and the Son For the understanding of this matter wee must consider two things First that in the essence of God besides his understanding there is a will Secondly what be the properties of this will in God Esa. 46. 10. What are the properties of Gods will First it applieth his power when where and how he thinks good according to his own mind Secondly it worketh everlastingly upon it self as his understanding doth What doe you gather by this That because it hath no other thing to work upon but it self it doth delight it self in the infinite good which it knoweth in it self for the action of the will is delight and liking And what of that That delight which God or his will hath in his own infinite goodnesse doth bring forth a third Person or subsistence in God which we call The holy Ghost What is that same third subsistence in God The mutuall kindnesse and lovingnesse of the Father and the Son What mean you by this mutuall lovingnesse and kindnesse The Father taketh joy and delight in the Son or his own Image conceived by his understanding and the Son likewise rejoyceth in his Father as he saith himself and the reason thereof is this the action of the will when it is fulfilled is love and liking What resemblance can you shew thereof in some thing that is commonly used amongst us When a man looketh in a glasse if he smile his image smileth too and if he taketh delight in it it taketh the same delight in him for they are both one If they be all one then there are not three beeings The face is one beeing the image of the face in a glasse is another beeing and the smiling of them both together is a third beeing and yet all are in one face and all are of one face and all are but one face And is it so in God Yea for even so the understanding which is in God is one beeing the reflection or image of his understanding which he beholdeth in himself as in a glasse is a second beeing and the love and liking of them both together by reason of the will fulfilled is a third beeing in God and yet all are but of one God all are in one God and all are but one God Which of these three is first There is neither first nor last going afore or comming after in the essence of God but all these as they are everlasting so they are all at once and at one instant even as in a glasse the face and the image of the face when they smile they smile together and not one before not after another What is the conclusion of all As we have the Son of the Father by his everlasting will in working by his understanding so also we have the holy Ghost of the love of them both by the joint working of the understanding and will together whereupon we conclude three distinct Persons or in-beeings which we call the Father the Son and the holy Ghost in one spirituall yet unspeakable substance which is very God himself But what if some will be yet more curious to know how the Son of God should be begotten and how the holy Ghost should proceed from the Father and the Son how may we satisfie them Well enough for if any will be too curious about this point we may answer them thus Let them shew us how themselves are bred and begotten and then let them aske us how the Son of God is begotten and let them tell us the nature of the spirit that beateth in their pulses and then let them be inquisitive at our hands for the proceeding of the holy Ghost And what if they cannot give us a reason for the manner of their own beeing may they not be inquisitive for the manner of Gods beeing No for if they must be constrained to be ignorant in so common matters which they daily see and feel in themselves let them give us leave to be ignorant not only in this but in many things moe which are such as no eye hath seen nor ear hath heard nor wit of man can conceive Let us now hear out of the Scriptures what the holy Ghost is He is the third Person of the Trinity by communication of essence eternally proceeding from the Father and from the Son Are you able to prove out of the Scripture that the holy Ghost is God Yes because the many properties and actions of God are therein given to him as to the Father and to the Son Let us hear some of those proofs 1t. Gen. 1. 2. the work of Creation is attributed to the Spirit of God 2ly Esa. 61. 1. the Spirit of the Lord God is said to be upon Christ because the Lord anointed him c. 3ly 1 Cor. 3. 17. and 2 Cor. 6. 16. Paul calleth us Gods Temples because the Holy Ghost dwelleth in us Saint Augustine in his 66. Epistle to Maximinus saith it is a cleare argument of his God-head if we were commanded to make him a Temple but of timber and stone because that worship is due to God only therefore now we must much more think that he is God because we are not cōmanded to make him a temple but to be a temple for him our selves What other reason have you out of the Scripture Peter reproving Ananias for lying to the Holy Ghost said that he lyed not to men but to God Acts 5. 3 4. Have you any more reasons from the Scripture Yea two more one from Saint Paul and another from Saint Paul and Esay together What is your reason from Saint Paul When he sheweth how many sundry gifts are given to men he saith that one and the selfe-same Spirit is the distributer of them all therefore he is God for none can distribute those gifts which Paul speaks of but God 1 Cor. 12. ver 6. 11. What is your reason from Esay and Saint Paul together Esay saith in the Chapter 6. 9. I heard the Lord speaking which place Paul expoundeth of the Holy Ghost Acts 28. 25. But how can you prove out of the Scriptures that the Holy Ghost is God proceeding from
is of good report whatsoever is praise-worthy c. As for baptisme of Infants it is sufficiently warranted by reasons of Scripture though not by example Obj. 2. They object that it is by Tradition and not by Scripture that we know such and such Books to be Scripture Though new beginners doe first learn it from the faithfull yet afterwards they know it upon grounds of Scripture as an ignorant man may be told of the Kings Coin but it is not the telling but the Kings stamp that maketh it currant and good Coin Obj. 3. It is objected that it was by Tradition and not by Scripture that Stephen knew Moses to be 40 years old when he left Pharaoh Acts 7. 23. That Luke knew a great part of the Genealogie of Christ Luk. 3. That Jude knew Satans striving for Moses body Jude v. 9. and the Prophesie of Enoch ver 5. 14. That Paul knew Jannes and Jambres 2 Tim. 3. 8. and the saying of Christ that it is more blessed to give then to receive Acts 20. 35. Such particular Histories or speeches might be received from hand to hand but no different Doctrine from that which was written Obj. 4. The Apostles testimony is objected 1 Cor. 15. 3. 2 Thess. 2. 15. Hold the traditions which you have been taught whether by word or our Epistle He meaneth the doctrine he delivered unto them which was nothing different from that which is contained in the Scriptures The Scriptures you say are a rule and a line but are they not as the Church of Rome imagineth like a rule of lead which may be bowed every way at mens pleasures They are as a rule of steel that is firm and changeth not Matth. 5. 18. Psal. 19. 9. for seeing they are sufficient to make us wise unto salvation as is before proved it followeth of necessity that there is a most certain rule of faith for instruction both of faith and works to be learned out of them by ordinary means of reading prayer study the gifts of tongues and other sciences to which God promiseth the assistance of his grace Joh. 5. 39. Jam. 1. 5. And this sword of the Spirit which is the Word of God written as the example of Christ our generall Captain sheweth Mat. 4. is delivered unto us by the holy Ghost both to defend our faith and to overcome all our spirituall enemies which are the Devil and his instruments false Prophets Hereticks Schismaticks and such like Eph. 6. 17. Therefore the holy Scriptures are not as a nose of wax or a leaden rule as some Papists have blasphemed that they may be so writhen every way by impudent Hereticks but that their folly and madnesse as the Apostle saith 2 Tim. 3. 9. may be made manifest to all men Are the Scriptures then plain and easie to be understood There are some hard things in the Scripture that have proper relation to the time in which the Scripture was written or uttered or which are prophesies of things to be fulfilled hereafter which if we never understand we shall be never the worse for the attaining of everlasting salvation there are other things in Scripture belonging to the saving knowledge of God all which are dark and difficult unto those whose eyes the God of this world hath blinded 2 Cor. 4. 4. 2 Pet. 3. 5. Joh. 8. 43. but unto such as are by grace enlightened and made willing to understand Psal. 119. 18. howsoever somethings remain obscure 2 Pet. 3. 16. to exercise their diligence yet the fundamentall Doctrine of faith and precepts of life are all plain and perspicuous for all Doctrine necessary to be known unto eternall salvation is set forth in the Scriptures most clearly and plainly even to the capacity and understanding of the simple and unlearned so far is it that the Scriptures should be dangerous to be read of the Lay folks as Papists hold How prove you this which you have said Deut. 30. 10. 11 c. Moses taketh heaven and earth to witnesse that in the Law which he had written he hath set forth life and death and that they can make no excuse of difficulty or obscurity This Commandement which I command thee this day is not hidden from thee neither is it far off c. which Paul also Rom. 10. 16. applieth to the Gospel Psalm 19. 8. the Prophet David testifieth that the Law of the Lord is perfect converting the soul the testimonies of the Lord are true giving wisdome to the simple and Psalme 119. 105. Thy Word is a Lampe or Candle unto my feet and a Light unto my pathes Prov. 1. 4. It giveth subtilty to the simple and to the young man knowledge and discertion and Prov. 8. 9. All the words of wisdome are plain to them that will understand Esa. 45. 19. The Lord saith I have not spoken in secret in a dark place of the earth I have not said in vain to the seed of Jacob Seek mee 2 Cor. 4. 3. Paul saith If our Gospel be hid it is hid to them that are lost c. 2 Pet. 1. 19. S. Peter commendeth Christians for taking heed to the word of the Prophets as unto a light that shineth in a dark place c. The Scripture is our Fathers Letter to us and his last will to shew us what inheritance he leaveth us but friends write Letters and Fathers their wils plain It were to accuse God of cruelty or desire of mans destruction for to say that he should make the means of their salvation hurtfull unto them Women and children have read the Scriptures 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his infancy namely by his Grandmother Lois and his Mother Eunice whence the same Apostle commendeth chap. 1. 5. If little children are capable of the Scriptures by the small understanding they have and lesse judgement there is none so grosse which hath the understanding of a man but may profit by it comming in the fear of God and invocation of his name Obj. 1. But here the Papists have many things to object against you to prove that the Scriptures are darke and hard to be understood and First that the matters contained in them are Divine high and beyond mans reason as the Trinity the Creation of nothing c. These matters indeed are above humane reason and therefore are we to bring faith to beleeve them not humane reason to comprehend them but they are delivered in Scripture in as plain tearms as such matter can be Obj. 2. Peter saith that something in Pauls Epistles be hard and wrested by men 2 Pet. 3. 16. First he saith not that all Pauls Epistles are hard but something in them which we grant Secondly they are the wicked and unsetled in knowledge that wrest them as the Gluttons and Drunkards abuse meat and drink Obj. 3. If Scriptures were not dark what need so many Commentaries upon them and why are they
so full of Parables and Allegories as they are The whole Doctrine of salvation is to be found so plain that it needeth no Commentary and Commentaries are for other places that be dark and also to make more large use of Scripture then a new beginner can make of himself which we see necessary in all humane Arts and Sciences Further though speech of Scripture seem hard at first yet by custome it becommeth easie as reading doth to children Obj. 4. The godly Eunuch could not understand the Scripture without an Interpreter Acts 8. 31. Though he understood not some harder places yet that hindered him not from reading plainer places Obj. 5. The multitude of learned men that fall into heresies which they labour to confirm by Scripture proveth that the Scripture is dark It is their naughty hearts that come not with an humble and godly affection that maketh them doe so Obj. 6. But now we see by experience that there are many that daily reade the Scriptures and yet understand not the thousandth part of them They reade them not with care and conscience with prayer and study but like the women who are always learning but never come to the knowledge of the truth 2 Tim. 3. 7. Obj. 7. If the Scriptures then be so plain and perspicuous what need is there of an Interpreter First to unfold obscure places Acts 8. 31. Secondly to inculcate and apply plain Texts 2 Pet. 1. 10. 1 Cor. 14. 3. Why did God leave some places obscure in the Scriptures First that we might know that the understanding of Gods Word is the gift of God and therefore might beg it of him by continuall prayer Secondly lest we should flatter our wits too much if all things could presently be understood by us Thirdly that the Word for the high and heavenly mysteries contained therein might be accompted of which for the plainnesse might be lesse esteemed Fourthly that prophane dogs might be driven away from these holy mysteries which are pearls prized highly by the Elect alone Matth. 13. 45. but would be trodden down by swine Mat. 7. 6. Fiftly that wee might be stirred up to a more diligent search of the same Sixtly that we might esteem more of the Ministery which God hath placed in the Church that by the means thereof we might profit in the knowledge of these mysteries What assurance may be had of the right understanding of the Scriptures For the words it is to be had out of the originall Text or Translations of the same for the sense or meaning onely out of the Scriptures themselves Nehem. 8. 8. which by places plain and evident doe expresse whatsoever is obscure and hard touching matters necessary to eternall salvation Why must the interpretation of words be had out of the originall Languages Because in them onely the Scriptures are for the letter to be held authenticall and as the water is most pure in the Fountain by the springing thereof so the right understanding of the words of the holy Scriptures is most certain in the originall tongues of Hebrew and Greek in which they were first written and delivered to the Church out of the which Languages they must be truly translated for the understanding of them that have not the knowledge of those tongues What gather you from hence That all Translations are to be judged examined and reformed according to the Text of the ancient Hebrew and originall Chaldee in which the old Testament was printed and the Greek Text in which the new Testament was written and consequently that the vulgar Latin Translation approved by the Tridentine Councell for the onely authenticall Text is no further to be received of true Christians then it agreeth with the originall of the Hebrew and Greek Text. But what say you of the Greeke Translation of the old Testament commonly called the Septuagint approved by the Apostles themselves The same as we say of other Translations for although the Apostles used that Translation which was commonly received and read among the Gentiles and Jews that dwelt amongst them where it differed not in sense from the true Hebrew yet where it differed from it they left it as by many examples may be confirmed vide Hieron Prolog in Matth. How can the certain understanding of the Scriptures be taken out of the originall tongues considering the difference of reading in divers Copies both of Hebrew and Greek as also the difficulty of some words and phrases upon which the best Translators cannot agree Although in the Hebrew Copy there hath been observed by the Nazarites some very few differences of words by similitude of letters and points and by the Learned in the Greek tongue there are like diversities of reading noted in the Greek Text of the new Testament which came by fault of writers yet in most by circumstance of the place and conference of other places the true reading may be discerned and albeit in all it cannot nor the Translator in all places determine the true interpretation yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of Christian religion because the Ten Commandements and the principall Texts of Scripture on which the Articles of our faith are grounded the Sacraments instituted the form of prayer taught which contain the sum or substance of Christian religion are without all such diversity of reading or difficulty of translating so plainly set down and so precisely translated by consent of all men learned in the tongues that no man can make any doubt of them or pick any quarrell against them Why must the true sense or meaning of the Scriptures be learned out of the Scriptures themselves Because the Spirit of God alone is the certain interpreter of his Word written by his Spirit for no man knoweth the things pertaining to God but the Spirit of God 1 Cor. 2. 11. and no prophesie of Scripture is of any mans own interpretation for prophesie was not brought by the will of man but the holy men of God spake as they were led by the holy Ghost 2 Pet. 1. 20 21. The interpretation therefore must be by the same Spirit by which the Scripture was written of which Spirit we have no certainty upon any mans credit but onely so far forth as his saying may be confirmed by the holy Scriptures What gather you from hence That no interpretation of holy Fathers Popes Councels Customs or practise of the Church either contrary to the manifest words of the Scriptures or containing matters which cannot necessarily bee proved out of the Scriptures are to bee received as an undoubted Truth How then is Scripture to bee interpreted by Scripture According to the Analogie of Faith Rom. 12. 6. and the scope and circumstance of the present place and conference of other plain and evident places by which all such as are obscure and hard to bee understood ought to bee interpreted for there is no matter necessary to eternall
true God and entertaining him in all the powers of the soule Com. 1. Honoring him with that worship which is to be given from men to him Every day as occasion requireth either in Solemne worship prescribed in the 2. Com. Glorifying his name in the common course of our life in the 3. Com. One day certain in the week prescribed in the 4. Com. Man respecting Such acts as are joyned with advised consent in duties which we owe unto Speciall persons in regard of some particular relation which we beare unto them prescribed in the 5. Com. All men in generall for the preservation of their Safety in the 6. Com. Chastity in the 7. Com. Goods in the 8. Com. Good name in the 9. Com. The first thoughts and motions of evill towards our neighbour that doe arise from the corruption of our nature in the 10. Com. Exercise thereof Repentance Fruits thereof in Resistance of sinne by Christian warfare where of the spirituall Armour Conflict with the World Flesh Devill in prosperity adversity here of bearing the crosse Abounding in good workes especially towards God in Praier the rule whereof is contained in the Lords Prayer wherein are to be considered the 1 Preamble 2 Petitions 3 concerning Gods glory 3 touching our necessities 3 The Conclusion and there of thanksgiving Fasting Our brethrens Edification in respect of their soules Almsgiving for the good of their bodies 3 Meanes whereby they are called The outward ministery of the Gospell wherein consider 1 Minister 2 Parts of the ministery Word Seales annexed thereunto viz. Sacraments for confirming the promises to the obedient which are either of Initiation or Admission into the Church Continuall nourishment Censures for ratifying of threatnings towards the disobedient in Word by admonition Deed by Suspension Excommunication 3 The kinds thereof namely the Old ministery before Christ called The old Testament where of the 1 Word of the Gospell more sparingly and darkly delivered 2 Types and Ceremonies 3 Sacraments Initiation Circumcision Nourishment Paschall Lambe New from the comming of Christ unto the end of the world called The new Testament wherein is to be considered the cleernes and efficacy of the Word Sacraments Initiation Baptisme Nourishment The Lords Supper 4 Divers states of the Church The world to come by the sentence of a twofold Iudgement Particular upon every soule as soon as it departs from the body Generall upon all men at once both in soule and body therein is to be considered 1 Iudge Christ comming with the glory of his Father 2 Parties to be judged Quick of whom there shall be a change Dead of whom there shall be a resurrection 3 Sentence and execution thereof where of the The torments of the Damned The joyes of the Blessed THE HEADS OF THE BODY OF DIVINITY DIVIDED INTO Two and fifty Heads 1. OF Christian Religion and the grounds thereof Gods Word contained in the Scriptures 2. Of God and his Attributes Perfection Wisdome and Omnipotency 3. Of Gods Goodnesse and Justice and the Persons of the Trinity 4. Of Gods Kingdome and the Creation of all things 5. Of the Creation of man in particular and the Image of God according to which he was made 6. Of Gods Providence and continuall government of his creatures 7. Of the good Angels that stood and the evill Angels that forsooke their first integrity 8. Of the Law of nature or the Covenant of works made with man at his Creation and the event thereof in the fall of our first Parents 9. Of Originall and Actuall sinne whereunto all mankind by the fall is become subject 10. Of Gods curse and all the penalties due unto sinne whereunto man is become subject as long as he continueth in his naturall estate 11. Of the Covenant of Grace and the Mediator thereof Jesus Christ our Lord his two distinct natures in one Person together with his Conception and Nativity 12. Of the state of Humiliation and Exaltation of our Saviour his office of Mediation and calling thereunto 13. Of his Priestly office and the two parts thereof Satisfaction and Intercession 14. Of his Propheticall and Kingly office 15. Of the calling of men to partake of the grace of Christ both outward and inward and of the Catholick Church thus called out of the world with the members and properties thereof 16. Of the mutuall donation whereby the Father giveth Christ to us and us unto Christ and the mysteriall union whereby we are knit together by the band of Gods quickning spirit with the Communion of Saints arising from thence whereby God for his Sons sake is pleased of enemies to make us friends 17. Of Justification and therein of justifying faith and forgivenesse of sinnes 18. Of Adoption whereby in Christ we are not only advanced into the state of friends but also of sons and heires and therein of the spirit of Adoption and Hope 19. Of Sanctification whereby the power of sin is mortified in us and the image of God renued and therein of love 20. Of the direction given unto us for our sanctification contained in the Ten Commandements with the rules of expounding the same and of distinction of the Tables thereof 21. The first Commandement of the choice of the true God and the entertaining him in all our thoughts 22. The second Commandement of the solemn worship that is to be performed unto God and therein of Images and Ceremonies 23. The third of the glorifying of God aright in the actions of our common life and therein of swearing and blaspheming 24. The fourth of the certain time set apart for Gods service and therein of the Sabbath and Lords day 25. The fift of the duties we owe one unto another in regard of our particular relation unto such as are our Superiours Inferiours and equals 26. The sixt of the preservation of the safety of mens persons and therein of peace and meeknesse 27. The seventh of the preservation of chastity and therein of temperance and mariage 28. The eight of the preservation of our own and our neighbours goods and therein of the maintaining of justice in our dealing one with another 29 The ninth of the preservation of our own and our neighbours good name and the maintaining of truth in our testimony and truth 30 The tenth of contentednesse the first motions of concupiscence which doe any way crosse that love we owe to our neighbour whereto for conclusion may be added the use of the Law 31 Of Repentance 32 Of the spirituall warfare and Christian armour 33 Of resistance of the temptations of the Devill 34 Of resisting the temptations of the world both in prosperity and adversity and here of patient bearing of the Crosse. 35. Of resisting the temptations of the flesh 36. Of new obedience and good works and necessity thereof 37. Of Prayer in generall and
of the people into the Land of promise that all strangers might reade and know what Religion the children of Israel professed and hee commanded that it should bee writen well and plainly or cleerly Deut. 27. 8. which could not bee performed except it were writen with the vowelling points vvhereunto also belong all those places of Scripture which testifie of the cleernesse and certainty of the Scripture which could not at all bee if it lacked vowels What are the books of the Old Testament The books of Moses otherwise called the Law and the Prophets for so are they oftentimes divided in the New Testament as Mat. 5. 17. 7. 12. 22. 40. Luk. 16. 29. 24. 27. Joh. 1. 45. Act. 13. 15. 24. 14. 26. 22. 28. 23. Where it is to bee understood that the Law is taken for the vvhole Doctrine of God delivered by Moses which containeth not only the Law but also promises of mercy in Christ as hee himself saith Joh. 5. 46. If yee did beleeve Moses you vvould also beleeve me for Moses wrote of me and vvhereas our Saviour Christ Luk. 24. 44. unto the Law and the Prophets addeth the Psalmes which are a part of the Prophets it is because they were most familiar to the godly and generally known of the people by the daily exercise of them the former division notwithstanding being perfect Which are the books of Moses Five in number vvhich are called Genesis Exodus Leviticus Numbers Deuteronomie How are the books of these Prophets distinguished Into Historicall and Doctrinall the former vvhereof contain the explication of the Law by practise principally the latter by Doctrine chiefely How many Historicall books bee there Twelve in number viz. the book of Joshua the book of Judges the book of Ruth the two books of Samuel the two books of Kings the two books of Chronicles the book of Ezra the book of Nehemiah and the book of Ester How are the Doctrinall books distinguished Into Poeticall and Prosaicall which distinction is thought of many to bee observed by our Saviour Christ Luk. 24. 44. where he under the name of Psalmes comprehendeth all those books that are writen in the holy Poeticall style Which are the Poeticall books Such as are writen in Meeter or poesie containing principally wise and holy sentences whence also they may bee called Sententiall and they are five in number viz. The book of Job the Psalmes and Solomons three books the Proverbs Ecclesiastes and the Canticles Which are the Prosaicall books Such as are for the most part writen in prose and foretell things to come whence also more especially they are termed Propheticall or vaticinall of which kinde are sixteen writers in number foure whereof are called the greater Prophets viz. Isaiah Jeremiah to whose prophesies is annexed his book of Lamentations though writen in Meeter Ezekiel and Daniel and twelve are called smaller Prophets viz. Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zacharie Malachi which twelve of old were reckoned for one book and therefore Act. 7 42. Stephen citing a place out of Amos 5. 25. useth this forme As it is writen in the book of the Prophets Bee there no other Canonicall books of the Scripture of the Old Testament besides these that you have named No for those other books which Papists would obtrude unto us for Canonicall are Apocryphall that is to say such as are to lye hid when there is proof to bee made of Religion How prove you that those Apocryphall books are no part of the Canonicall Scriptures First they are not writen first in Hebrew the Language of the Church before Christ which all the books of the Old Testament are originally writen in Secondly they were never received into the Canon of the Scripture by the Church of the Jews before Christ to whom alone in those times the Oracles of God were committed Rom. 3. 2. nor read and expounded in their Synagogues See Josephus contra Appion lib. 1. Eusebius lib. 3. cap. 10. Thirdly the Jews were so carefull to keep Scripture intire as they kept the number of the verses and letters within which is none of the Apocrypha Fourthly the Scripture of the Old Testament was writen by Prophets Luk. 24. 27. 2 Pet. 1. 19. But Malachi was the last Prophet after whom all the Apocrypha was vvriten Fifthly they are not authorised by Christ and his Apostles who doe give testimony unto the Scriptures Sixthly by the most ancient Fathers and Councels of the primitive Churches after the Apostles both Greek and Latine they have not been admitted for tryall of Truth though they have been read for instruction of manners as may appear by Euseb. lib. 6. cap. 18. out of Origen the Councell of Loadicea Can. 59. vvhich is also confirmed by the sixt generall Councell of Constantinople Can. 2. and many other Testimonies of the ancient Fathers Seventhly There is no such constant Truth in them as in the Canonicall Scriptures for every book of them hath falsehood in Doctrine or History Shew some of those errors in the particular books In the book of Tobie the Angel maketh a lie saying that hee is Azariah the son of Ananias Tob. 5. 12. which is farre from the Spirit of God and the nature of good Angels that cannot sin There is also the unchaste Devill Asmodeus the seven Angels which present the prayers of the Saints Tob. 12. 15. and the magicall toyes of the fishes heart liver and gall for driving away of Devils and restoring of sight not savouring of the Spirit of God Judith in her prayer commendeth the fact of Simeon Gen. 34. which the Holy Ghost condemneth Gen. 49. 5. and prayeth God to prosper her feigned tales and lies Jud. 9. 13. 18. Baruch saith hee wrote this book in Babylon Chap. 1. whereas it appeareth by Jeremiah 43. 6. that hee was with Jeremiah at Jerusalem and went not from him Likewise hee writeth for offerings and vessels after the Temple was burned and in the 6 Chapter v. 2. Jeremiah writeth that the continuance of the Jews in Babylon shall bee for seven Generations whereas the Canonicall Jeremiah Prophesieth but of 70. yeers Chap. 29. 10. For ten yeers cannot make a Generation neither is it ever so taken in the Canonicall Scriptures The story of Susanna maketh Daniel a young childe in the dayes of Astyages and to become famous among the people by the judgement of Susanna whereas Daniel himself writeth otherwise of his carriage into Babylon in the dayes of Jehoiakim under Nebuchadnezzar and of the means by which hee was known first to bee a Prophet Dan. 1. 2. The story of Bell and the Dragon speaks of Habakkuk the Prophet in the dayes of Cyrus who prophesied before the captivity of Babylon which was 70 yeers before Cyrus The first book of Maccabees writing an History of things said and done doth not much interlace his own judgement and therefore doth erre the
In generall a person is one particular thing indivisible incommunicable living reasonable subsisting in it selfe not having part of another Shew me the reason of the particular branches of this definition I say that a person is first one particular thing because no generall notion is a person Indivisible because a person may not be divided into many parts Incommunicable because though one may communicate his nature with one he cannot communicate his person-ship with another Living and reasonable because no dead or unreasonable thing can be a person Subsisting in it self to exclude the humanity of Christ from being a person Not having part of another to exclude the soule of man separated from the body from being a person What is a person in the Trinity It is whole God not simply or absolutely considered but by way of some personall proprieties it is a manner of being in the God-head or a distinct substance not a quality as some have wickedly imagined for no quality can cleave to the God-head having the whole God-head in it Joh. 11. 22. 14. 9. 16. 15. 1. 17. 21. Col. 2. 3. 9. In what respect are they called Persons Because they have proper things to distinguish them How is this distinction made It is not in nature but in relation and order Declare then the order of the persons of the blessed Trinity The first in order is the Father then those that come from the Father the Sonne who is the second and the holy Ghost who is the third person in Trinity How are these three distinguished by order and relation The Father is of himself alone and of no other the Son is of the Father alone begotten the holy Ghost is of the Father and the Son proceeding and the Father is called a Father in respect of the Son the Son in respect of the Father the holy Ghost in respect that he proceedeth from the Father and the Son but the one is not the other as the fountain is not the stream nor the stream the fountain but are so called one in respect of another and yet all but one water What then is the Father The first person of the Trinity who hath his beeing and foundation of personall subsistence from none other and hath by communication of his essence eternally begotten his only Son of himself Joh. 5. 27. 14. 11. 20. 17. Psal. 2. 7. Heb. 1. 3. How is it proved that the Father is God By expresse testimonies of the Scriptures and by reason drawn from the same What are those expresse testimonies John 17. 3. This is life everlasting to know thee to be the only God Rom. 1. 7. Grace and peace from God the Father Eph. 1. 3. Blessed be God the Father of our Lord Jesus Christ c. What are the reasons drawn from the word of God That we are bidden to pray to him Mat. 6. 6. 9. that he revealeth the mysteries Mat. 11. 25. 27. suffereth his Son to shine c. Mat. 5. 45. How is it shewed that he begat his Son of himself In that he is called the brightnesse of his glory and the engraven form of his person Heb. 1. 3. and in that his generation being from eternity there was no creature who might beget him In what respects is he called the Father 1t. In respect of his naturall Son Jesus Christ begotten of his own nature and substance Mat. 11. 27. 1 Joh. 1. 14. 1 Joh. 4. 14. whence he is called the Father of our Lord Jesus Christ Eph. 1. 3. 2ly In respect of his adopted sonnes whom he hath chosen to be heirs of heaven through the mediation of his naturall Son Jesus Christ Ephes. 3. 14. John 1. 12. Rom. 8. 14 15. Mat. 6. 9. for as he is by nature the Father of Christ so is he by grace to us that beleeve our Father also What learn you from hence To honour and obey him as a Father and to be followers of God as dear children Mal. 1. 6. 1 Pet. 1. 14. Eph. 5. 1. What other names are given in the Scripture to the first Person The Father spake most commonly in the old Testament for in these last times he hath spoken by his Son and he is called by these names Jehovah that is I am that I am without beginning or ending Esa. 42. 8. Elohim that is mighty and strong Adonah that is Judge or in whose Judgement we rest Lord of Hosts because he hath Angels and men and all creatures at command to fight for him 1 Kings 19. 14. The God of Jacob or of Israel because he made a promise to Abraham that he would be his God and the God of his seed and the Israelites were the seed of Abraham Act. 3. 13. Hitherto of the Father doe the other Persons that are of the Father receive their essence or Godhead from him They doe for howsoever in this they agree with the Father that the essence which is in them is of it selfe uncreated and unbegotten yet herein lieth the distinction that the Father hath his essence in himself or originally and from none other the Son and the holy Ghost have the self-same uncreated and unbegotten essence in themselves as well as the Father otherwise they should have had no true Godhead but not from themselves Essentia Filii est à seipso hac ratione dici potest Autotheos persona tamen Filii non est à seipso ideoque non potest hac ratione dici Autotheos persona enim ejus genita est à Patre accipiendo ab eo essentiam ingenitam that is the essence of the Son is of himself and for this cause he may be said to be God of himself notwithstanding the person of the Son is not of himself and therefore for this cause he cannot be said to be God of himself for his person is begotten of the Father by receiving from him an unbegotten essence If these Persons that come from the Father have a beginning how can they be eternall They have no beginning of time or continuance but of order of subsistence and off-spring and that from all eternity Are you able to set down the manner of this eternall off-spring We find it not revealed touching the manner and therefore our ignorance herein is better then all their curiosity that have enterprized arrogantly the search hereof for if our own generation and frame in our mothers womb be above our capacity Ps. 139. 14 15. it is no marvell if the mystery of the eternall generation of the Son of God cannot be comprehended And if the winde which is but a creature be so hard to know that a man knoweth not from whence it commeth and whither it goeth John 3. 8. it is no marvell if the proceeding of the holy Ghost be unsearchable Thus much in generall touching the Persons which come from the Father Now in speciall what is the Son The second Person of the Trinity having the foundation of
personall subsistence from the Father alone of whom by communication of his essence he is begotten from all eternity Joh. 5. 26. Psalm 2. 7. Prov. 8. 22 c. Prov. 30. 4. What names are given unto him in this respect First the only begotten Son of God Joh. 1. 14. 3. 18. because he is only begotten of the nature and substance of the Father Secondly first-begotten Heb. 1. 6. Rom. 8. 29. not as though the Father begat any after but because he begat none before Thirdly the Image and brightnesse of his Fathers glory Heb. 1. 3. because the glory of the Father is expressed in the Son But why is he called the Word 1 Joh. 5. 7. John 1. 1. He is called the Word or speech for so doth Logos more properly signifie First because as speech is the birth of the mind so is the Son of his Father Secondly as a man revealeth the meaning of the heart by the words of his mouth so God revealeth his word by his Son Joh. 1. 18. Heb. 1. 2. Thirdly he is so often spoken of and promised in the Scriptures and is in a manner the whole subject of the Scriptures Joh. 1. 45. How prove you that the Son is God He is in the Scriptures expresly called God and Jehovah and likewise the essentiall properties the works actions of God are given to him Esa. 9. 6. 25. 9. Zach. 2. 10 11. Prov. 1. 22. Joh. 1. 1. 20. 28. Rom. 9. 5. Phil. 1. 6. Heb. 1. 8. 10. 1 John 5. 20. How doe you prove it by his Works His works were such as none could doe but God for he made the world which none could doe but God Heb. 2. 2. He forgave sins which none can doe but God Mat. 9. 2. He giveth the holy Ghost which none can do but God Joh. 15. 26. He maintaineth his Church which he could not doe if he were not God Eph. 4. 11 12. Can you prove the Son to be God by comparing the old Testament and the New together Yes for what the old Testament speaks of Jehovah which is God that the new Testament applieth to Christ as First David saith Jehovah went up on high and led Captivity captive Psal. 68. 16. Paul applieth it to Christ Eph. 4. 18. Secondly the Psalmist saith Jehovah was tempted Psalm 95. 9. which Paul applieth to Christ 1 Cor. 10. 9. Thirdly Esay saith Jehovah is the first and the last Psal. 41. 4. this is also applied to Christ Apoc. 21. 6. Fourthly Esay saith Jehovah will not give his glory to any other then to himself Esa. 42. 8. but it is given to Christ Heb. 1. 6. therefore Christ is Jehovah For the understanding of the generation of the Son shew me the divers manners of begetting There is two manners of begetting the one is carnall and outward and this is subject to corruption alteration and time the other is spirituall and inward as was the begetting of the Son of God in whose generation there is neither corruption alteration nor time Declare then after what manner this spirituall generation of the Son of God was and yet in sobriety according to the Scriptures For the better finding out of this mystery we must consider in God two things First that in God there is an understanding Psal. 139. 2. Secondly we must consider how this understanding is occupied in God Declare after what manner it is in God This understanding is his very beeing and is everlastingly and most perfectly occupied in God Whereupon doth Gods understanding work Upon nothing but it self and that I prove by reason for God being infinite and all in all it cannot meet with any thing but himself What work doth this understanding in God effect It doth understand and conceive it self for as in a glasse a man doth conceive and beget a perfect image of his own face so God in beholding and minding of himself doth in himself beget a most perfect and most lively image of himself which is that in the Trinity which we call the Son of God Where doe you finde that the Sonne is called the perfect Image of God Heb. 1. 3. He is called the brightnesse of his glory and the engraven form of his Person which is all one What mean you by engraven Image That as wax upon a seal hath the engraven forme of the seal so the Sonne of God which his Father hath begotten of his own understanding is the very form of his Fathers understanding so that when the one is seen the other is seen also Why then he is Vnderstanding it self for so is his Father Yea he is so and he saith so of himself I have Counsell and Wisdome I am Understanding Prov. 8. 14. But where finde you that he was begotten He saith so himself in the name of Wisdome in these words When there was no depths then was I begotten before the Mountains and Hils were setled was I begotten Prov. 8. 24 25. Yea he was made the Son of God when he was born of the Virgin Mary was he not He was indeed then the Son of God but he was not then made the Son of God When then was he made the Son of God He was never made in time for he was begotten of the substance of his Father from all eternity without beginning or ending How prove you that the Son of God was not made but begotten eternally of the substance of his Father I prove it first by scripture for he saith no lesse himself I was set up from everlasting from the beginning and before the earth Prov. 8. 23. and therefore he prayed that he might be glorified of his Father with the glory which he had with his Father before the world Secondly I prove it by reason for Gods understanding is everlasting therefore the second Person which it begetteth is so too for the Father in his understanding did not conceive any thing lesse then himself nor greater then himself but equall to himself Although the Sonne of God be from everlasting yet he is not all one with the Father is he Yes that he is and yet not joyned with his Father in heaven as two Judges that sit together on a Bench or as the seal and the wax as some doe grosly imagine but they are both one without parting John 10. 30. or mingling whereupon I conclude that whatsoever the Father is the Son is the same and so consequently that they be co-eternall co-equall and co-essentiall Men by reason doe conceive and beget reason what difference is there between the conceiving of understanding in men and the conceiving of understanding in God There is great difference for first this conceiving in men proceedeth of sense or outward imagination which is an outward thing for reason to work upon as wood is to fire but God the Father of himself begetteth and conceiveth himself and still in himself as John saith the only begotten Son which is in the bosome of the Father Joh. 1. 18.
the Father and the Sonne First John 15. 26. When the Comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me That he proceedeth from the Father is here expresly affirmed that hee proceedeth from the Sonne is by necessary consequence implyed because the Sonne is said to send him as John 14. 26. The Father is said to send him in the Sonnes name by which sending the order of the persons of the Trinity is evidently designed because the Sonne is of the Father and the Father is not of the Sonne therefore we find in Scripture that the Father sendeth his Sonne but never that the Sonne sendeth his Father In like manner because the Holy Ghost proceedeth from the Father and from the Son we find that both the Father and the Son doe send the Holy Ghost but never that the Holy Ghost doth send either Father or Sonne Secondly John 16. 15. the Sonne saith of the Holy Ghost all things that the Father hath are mine therefore said I that he shall take of mine and shall shew it unto you All things that the Father hath the Sonne receiveth from him as coming from him and so whatsoever the Holy Ghost hath he hath it not of himselfe vers 13. but from the Sonne and so from the Father as a person proceeding as well from the one as from the other Thirdly Gal. 4. 6. God hath sent forth the Spirit of his Sonne into your hearts As the Holy Ghost is called the Spirit of the Father Esa. 48. 16. The Lord and his Spirit hath sent me so is he here also called the Spirit of the Son and Rom. 8. 9. the Spirit of God and the Spirit of Christ. Now if the spirit of man in whom there is no perfection be all one with man much more the Spirit of the Father is all one with the Father and the Spirit of the Sonne is all one with the Sonne and so the Holy Ghost with the Father and the Sonne is the same in deity dignity eternity operation and will Why is the third Person called the Spirit Not onely because he is a spirituall that is an immateriall and pure essence for so likewise is the Father a Spirit and the Sonne as well as he but first in regard of his person because he is spired and as it were breathed both from the Father and the Sonne that is to say proceedeth from them both Secondly in regard of the creatures because the Father and the Sonne doe work by the Spirit who is as it were the breath of grace which the Father and the Sonne breatheth out upon the Saints blowing freely where it listeth and working spiritually for manner means and matter where it pleaseth John 20. 22. Psal. 33. 6. John 3. 8. Acts 2. 2 3 4. 1 Cor. 2. 12 13. Why is he called the Holy Ghost Not onely because of his essentiall holinesse as God for so the Father and the Sonne also are infinitely holy as he but because he is the authour and worker of all holinesse in men and the sanctifier of Gods children Why doth not the Father and the Sonne sanctifie also Yes verily but they doe it by him and because he doth immediately sanctify therefore he hath the title of Holy What other titles are given unto him in the word of God The Holy Ghost who is the Spirit of the Father speaking in the old Testament hath these names and properties First the good Spirit because he is the fountain of goodnesse Psal. 143. 10. Secondly the Spirit of God because he is God 1 Sam. 11. 6. Thirdly the finger of God because God worketh by him as a man by his hand Luke 11. 20. Fourthly the Comforter because he strengthneth the weak hearts of his Saints John 20. 26. Fiftly the spirit of Adoption because he assureth our hearts that we be the adopted Saints of God Rom. 8. 15. Sixtly the spirit of love power sobriety wisdome c. because it worketh all these things in us 2 Tim. 1. 6 7. Esa. 11. 2. What are the speciall comforts which the children of God receive from the holy Ghost He is in their hearts the pledge of Christs presence Ioh. 14. 16 17 18. 26. The witnesse of their Adoption Rom. 8. 15 16. The guide of their life Joh. 16. 13. The comforter of their soule Joh. 14. 26. 15. 26. 16. 13. The seale of their Redemption Eph. 1. 13. 4. 30. And the first fruits of their salvation Rom. 8. 23. But how are you assured that you have the Spirit Because it hath convinced my judgement Joh. 16. 18. converted my soul Act. 26. 18. Esa. 61. 1. and having mixed the word with my faith Heb. 4. 2. it is become as life to quicken me Joh. 6. 63. as water to cleanse me Ezek. 36. 25. as oyle to cheer me Heb. 1. 9. as fire to melt and refine me Mat. 3. 11. And how may you keep the Spirit now you have it By nourishing the good motions and means of it 1 Thess. 5. 17 18. 20. being fearfull to grieve quench resist or molest it Eph. 4. 30. 1 Thess. 5. 19. Acts 7. 51. and carefull to be led by it and shew forth the fruits of it Rom. 8. 1. 14. Gal. 5. 18. 22. Thus much of the three Persons severally what now remaineth more to be spoken of the mystery of the Trinity To set down briefly what be the things common wherein the three Persons agree and what be the things proper to each of them whereby they are distinguished one from another What are the things wherein the three Persons doe communicate They are considered in regard either of themselves or of the creatures What are they in regard of themselves They agree one with another in nature beeing life time dignity glory or any thing pertaining to the divine Essence for in all these they are one and the same and consequently Co-essentiall Co-equall and Co-eternall What mean you when you say they be Co-essentiall That they be all the self-same substance or beeing having one individuall essence or deity common to them all and the self-same in them all VVhat mean you when you say they be Co-equall That as they agree in deity so they agree in dignity being of one state condition and degree and the one having as great excellency and Majesty every way as the other therefore their honour and worship is equall and alike and one of them is not greater nor more glorious then another John 5. 18. 23. Apoc. 5. 12 13. What mean you when you say that they be Co-eternall That one was not before another in time but that one hath been of as long continuance as another and all of them have been and shall be forever as being all of one self-same everlasting continuance How prove you this John 1. 1. In the beginning was the word c. and at that
profession we make of Religion it is all in vaine James 1. 26. What is the summe of the duties of the tongue here required That our speeches be both true and charitable for these must inseparably goe together for Charity rejoiceth in truth 1 Cor. 13. 6. and the truth must be spoken in love Eph. 4. 15. For truth without love savoureth of malice and charity without truth is false vaine and foolish Unto what heads then are these duties of the Tongue required in this Commandement to be referred Vnto two 1. The conservation of truth amongst men And 2. the conservation of our owne and our neighbours fame and good name What have you to say concerning Truth Two things First what this truth is Secondly the meanes of conserving it What is to be considered in truth it selfe Three things First what it is Secondly whether it be to be professed Thirdly after what manner What is truth or veracity It is an habit of speaking that which is true from our hearts Psal. 15. 2. What is required hereunto Two things First that our speech be agreeable to our minds Secondly that our minds be agreeable to the thing For though we speak that which is true yet if we think it false we are lyers because our tongue agreeth not with our mindes and if that we speak be false and yet we think it true we doe not speak truely for though truth be in our hearts yet a lye is in our mouths and though we cannot be called lyers because we speak as we think yet may we be said to tell a lye because that we say is false What great necessity is there of this truth Very great for if speech be necessary as all confesse then also speaking truth without which there would be no use of speech for take away truth and it were better that we were dumbe then that we should be endued with this faculty of speaking What other motives are there to embrace it Because it is both commended and commanded in the Scripture It is commended as a vertue which God greatly loveth Psal. 51. 8. as a note of a Citizen of heaven Psal. 15. 2. and of one who shall be established for ever Pro. 12. 19. It is commanded Ephes. 4. 25. Zach. 8. 16 19. Is it onely sufficient to know the truth and beleeve it No we must also upon all fit occasions professe it with our mouthes Rom. 10. 9 10. Matth. 10. 32 33. How must the truth he professed Freely and simply How is it done freely When as we professe it willingly and undauntedly so farre forth as the matter place and time doe require So Dan. 3. 16 17 18. Acts 4. 8 10 13. How is it done simply When as it is done without guile and dissimulation shifts or shuffles What are the vices opposite to truth They are two First falsity and lying Secondly vanity or an habite of lying What is lying It is twofold First when we speak that which is false Secondly when as we speak that which is true falsly and with a mind to deceive What is it to speak that which is false When as we doe not speak as the thing is whether we thinke it true or no. What is it to speak falsly When as we doe not speak as we think whether the thing be true or false What are the reasons which may disswade from lying 1. Because God is true and the author of truth and the Devill a lyer and the father of lyes and as truth maketh us like unto God so lyes make us like unto the Devill 2. Because it is strictly forbidden in the Scriptures Lev. 9. 11. Exod. 23. 7. Col. 3. 9. Eph. 4. 25. 3. Because the lyer sinneth grievously not onely against his neighbour but also against God himself Lev. 6. 2. 4. Because the Scriptures condemne lying as the spawne of the old serpent John 8. 44. and as a thing abominable and odious unto God Pro. 12. 22. 6. 17. 5. Because it perverteth the use of speech taketh away all credit and faith between man and man and quite overthroweth all humane society which cannot stand without contracts and commerce nor they without truth Lastly because God severely punisheth lyes Pro. 19. 5 9. Psal. 5. 6. Acts 5. 1 2 3 c. and that both in this life with infamy and disgrace for it maketh a man esteemed base and of no credit so that the usuall lyer is not beleeved when he speaketh truth Eccles. 34. 4. And in the life to come for it excludeth out of heaven Apoc. 22. 15. and casteth men into that lake which burneth with fire and brimstone chap. 21. 8. How are lyes usually distinguished Into three sorts Merry Lyes Officious Lyes Pernicious Lyes What are merry Lyes Such as are spoken onely to delight the hearers and make sport Are such to be condemned as sinfull seeing they doe no man hurt Yes verily for the Scriptures condemne not onely false but also all vaine speeches Matth. 12. 29. Secondly because they are against truth and cannot be spoken without impeaching of it Thirdly lies must not be spoken to delight Princes who have most cause of care and trouble Hos. 7. 3. Fourthly lyes must not be spoken for profit and therefore much lesse for delight What are officious Lyes Such as are spoken either for our owne or neighbours profit and doe not hurt any man Are such lyes unlawfull likewise Yes surely and upon the same grounds for though we may buy the truth at a deare purchase yet we must not sell it at any rate Prov. 23. 23. And if it be unlawfull to lye in the cause of God because it hath no need to be supported by our lyes Iob 13. 7 8. much lesse for our owne or neighbours profit What doe you call Vanity in lying When men by a corrupt custome are so habituated to lying that they will lye for every cause yea even for no cause and when they might attain their ends as well and easily by speaking truth What vices are opposite to Freedome and Liberty in speaking the truth They are either in the excesse or in the defect VVhat in the excesse Vnseasonable and undiscreet profession of the truth with the danger or losse of our selves or others when neither the glory of God nor our own or neighbours good doth require it And in such cases our Saviour himselfe would not professe the truth though he were pressed unto it by his malicious enemies Iohn 18. 20 21. Because he should thereby have but cast Pearles before Swine contrary to his owne Doctrine Matth. 7. 6. What is opposite in defect When either out of a cowardly fear or some other sinister respect wee deny the truth in our words or betray it by our silence Of the former we have an example in Peter Matth. 26 of the other in those weak Christians 2 Tim. 4. 16. But is it not sometime lawfull to conceale the truth Yes surely when
lesse yet in his Narration contrary to the second book of Maccabees in many places and to Josephus in somethings For example The first book of Maccabees saith that Antiochus dyed at Babylon in his bed beeing grieved in minde for tidings brought to him out of Persia 1 Mac. 6. ver 8. 16. But in the first chapter of the second book of Maccabees it is said that hee was cut in peeces in the Temple of Nanea and in the ninth chapter of the same book that hee dyed of a grievous disease of his bowels in a strange Country in the Mountaines 2 Mac. 9. 28. The second book of Maccabees is farre worse for the abridger of Jasons Chronicle which did set it forth doth not onely confound and falsifie many stories as it is easie to bee proved out of the first book of Maccabees Josephus and others but also whilst he giveth his sentence of divers facts doth more bewray the weaknesse of his judgement as hee commendeth Razis for killing himself 2 Mac. 14. 42. and Judas for offering sacrifice for the dead that were polluted with Idolatry 2 Mac. 12. 45. whereas it is to bee thought rather that the sacrifice was offered to pacifie the wrath of God for them that were alive that they should not bee wrapped in the curse of the wicked as in the story of Achan Josh. 7. yet hee is the more to bee born withall because hee confesseth his insufficiency 2 Mac. 15. 38. which agreeth not with the Spirit of God The additions unto Ester are fabulous convinced of many untruthes by the Canonicall book as namely first in the Apocryphall Ester Mordecai is said to dream in the second yeer of Ahashueros chap. 11. 2. but in the Canonicall the seventh yeer Ester 2. 16. And Bellarmine making the dream in the seventh yeer and the conspiracy in the second maketh five yeers difference and is contrary to Chap. 11. 2. The true saith that Mordecai had no reward Ester 6. 3. the false saith hee had Chap. 12. 5. Thirdly and the false also Chap. 12. 6. The true calleth and the false also Haman an Agagite Ester 3. 2. that is an Amalekite the false calleth him a Macedonian Chap. 16. 10. Also the authour of those additions describeth the countenance of the King to bee full of cruelty and wrath Chap. 15. 7. yet hee maketh Ester to say it was glorious like an Angel of God and full of grace Chap. 13. 14. either lying himself or charging Ester with impudent lying and flattering The Book of Wisdome is so farre off from being any book of the Old Testament that it is affirmed by divers ancient Writers that it was made by Philo the Jew which lived since Christ as S. Jerome witnesseth preface in Proverbs howsoever the Authour would fain seem to bee Solomon Chap. 9. 8. See his cruell sentence against Bastards in the end of the third Chapter Jesus the son of Syrach sheweth the frailty of man in divers places of Ecclesiasticus and namely Chap. 46. 20. where hee acknowledgeth that Samuel indeed and not a wicked spirit in the shape of Samuel was raised by the Witch of Endor 1 Sam. 28. also Chap. 48. 10. hee understandeth the Prophesie of Malachi of the personall comming of Elias which our Saviour Christ doth manifestly referre to John the Baptist Matth. 11. 14. The third book of Esdras is full of impudent lies and fables convinced by the book of Ezra Nehemiah Haggai and Ester For example Ezra saith that all the vessels of gold and silver which Cyrus delivered to Sheshbazzar were by Sheshbazzar carried from Babylon to Jerusalem Ezr. 1. 11. This Esdras saith they were onely numbred by Cyrus not sent but afterwards Darius delivered them to Zerubbabel and by him they were brought to Jerusalem Esdras 4. 44. 57. The fourth book of Esdras is now rejected of the Papists themselves as it was of Hierome containing also many falsities dreams and fables Chap. 6. 49 50. Chap. 13. 6. 4. 44. c. and Chap. 14. 21 22 c. Thus much for the books of the Old Testament in what language were the books of the New Testament writen In Greek because it was the most common language best known then to the Jews and Gentiles teaching that all Kingdomes should have the Scriptures in a language which they understand How are the Books of the New Testament distinguished They are of things revealed Before the writing of them which are either Historicall five in number containing the History of Christ the 4 Gospels according to Matthew Mark Luke John His Apostles viz. the Acts. Doctrinall 21 Epistles of Paul to the Romans Corinthians 1 2 Galatians Ephesians Philippians Colossians Thessalonians 1 2 Timothy 1 2 Titus Philemon Hebrewes James Peter 2. John 3. Jude After the writing of them as the Apocalyps or Revelation of S. John which is the Propheticall Book of the New Testament Is it agreed that all these books and they alone are the holy Scriptures of the New Testament Yes howsoever in ancient time they have not been all received with like consent yet they have the Testimony of all ages and there is nothing in any of them repugnant to the rest of the Canonicall Scriptures Were there never any Books of the Canonicall Scriptures lost No Heaven and Earth shall perish before one jot or tittle of them shall perish What say you to the Book of Gad and Nathan 2 Chro. 9. 29. of Ahijah and Iddo 2 Chro. 9. 29. and Pauls Epistle to the Laodiceans Col. 4. 16 These books often mentioned in the Old Testament were not Canonicall Scripture but civill Chronicles wherein the matters of the Common-wealth were more largely writen as the Chronicle of the Medes and Persians Esther 10. 2. and the Epistle mentioned Col. 4. was rather of the Laodiceans to Paul then of Paul to the Laodiceans What bee the properties of the holy Scripture First they are perfectly holy in themselves and by themselves whereas all other writings are prophane further then they draw some holinesse from them which is never such but that their holinesse is imperfect Secondly the authority of these holy writings inspired of God is highest in the Church as the authority of God whereunto no learning or degree of Angels or men under what name or colour soever it bee commended may bee accounted equall Gal. 1. 8 9. 2 Thess. 2. 2. neither can they bee judged or sentenced by any Thirdly the bookes of holy Scripture are so sufficient for the knowledge of Christian Religion that they doe most plentifully contain all Doctrine necessary to salvation they being perfectly profitable to instruct to salvation in themselves and all other imperfectly profitable thereunto further then they draw from them whence it followeth that wee need no unwriten verities no traditions or inventions of men no Canon of Councels no sentences of Fathers much lesse Decrees of Popes for to supply any supposed defect of the writen Word or for to give us
more perfect directions in the worship of God and the way of life then is already expressed in the Canonicall Scriptures Mat. 23. 8. Joh. 5. 39. Mat. 15. 9. Finally these holy Scriptures are the rule the line the square and light whereby to examine and try all judgements and sayings of men and Angels Joh. 12. 48. Gal. 1. 9. All traditions revelations decrees of Councels opinions of Doctors c. are to bee imbraced so farre forth as they may bee proved out of the Divine Scriptures and not otherwise so that from them onely all Doctrine concerning our salvation must bee drawn and derived that onely is to bee taken for truth in matters appertaining to Christian Religion which is agreeable unto them and whatsoever disagreeth from them is to be refused How doe you prove that the Scripture is such a Rule Since God hath appointed the holy Scriptures which beare witnesse of Christ Joh. 5. 39. to bee writen for our learning Rom. 15. 4. hee will have no other Doctrine pertaining to eternall life to bee received but that which is consonant unto them and hath the ground thereof in them therefore unto them onely is the Church directed for the saving knowledge of God Esa. 8. 20. Luk. 16. 29. 31. Insomuch that all Prophesies Revelations and Miracles are to bee judged by their consent with the Law of God writen by Moses to which nothing is to bee added nor any thing to bee taken away from it Deut. 12. 13. 1 2. yea Christ himself appealeth to the triall of those things which Moses did write of him Joh. 5. 46. being none other in any respect but even the same whom Moses in the Law and the Prophets which were the interpreters and commentaries upon the Law writen by Moses did write of John 1. 45. and his Apostles preaching the Gospel among all Nations taught nothing beside that which Moses and the Prophets had spoken to bee fulfilled in Christ as S. Paul testifieth Act. 26. 22. saying as he taught all the rest of the Apostles did teach Where doe you finde that the Scriptures are able to instruct us perfectly to salvation The Apostle Paul in 2 Tim. 3. 15. doth expressely affirm it and reasons which may bee gathered out of the two Verses following doe plainly prove it What are those Reasons 1. God being author of these books they must needs be perfect as he himself is who being for his wisdome able and for his love to his Church willing to set down such a rule as may guide them to eternall life hath not failed herein 2. They are profitable to teach all true doctrine and to confute the false to correct all disorder private and publique and to inform men in the way of righteousnesse 3. The man of God that is the Preacher and Minister of the Word is thereby made compleat and perfect sufficiently furnished unto every good work or duty of the Ministery How doth this last reason hold Most strongly for the people being to learn of the Minister what to beleeve and what to doe and more being required of him that must be the eye and mouth of all the rest if he may be perfectly instructed by the Scriptures they are much more able to give every common man sufficient instruction Again seeing the Minister is bound to disclose the whole counsell of God to his people Acts 20. 27. he being thereunto fully furnished out of the treasury of the Word of God it followeth that by him out of the Scriptures they may also be abundantly taught to salvation What further proof have you of the sufficiency of the Scriptures The five Books of Moses which was the first holy Scripture delivered to the Church was sufficient for the instruction of the people of that time in all that God required at their hands as appeareth by that they were forbidden to adde any thing unto it or to take any thing from it but to doe that onely which was prescribed by the Law Deut. 12. 32. The Prince and the people are commanded to be directed thereby altogether and not to depart from it either to the right hand or to the left Deut. 17. How much more the Law and the Prophets which did more at large set forth the Doctrine delivered by Moses both in precepts and promises in practice and example was sufficient for the time that succeeded untill John the Baptist Mat. 11. 12. Luk. 16. 16. What more can you alledge for this purpose Psal. 19. 7. David saith the Law of the Lord is perfect converting the soul and Psal. 119. 96. I have seen an end of all perfection but thy Commandement is exceeding large Luk. 16. 29. Abraham in the Parabolicall story testifieth that Moses and the Prophets were sufficient to keep men from damnation John 5. 39. Our Saviour Christ affirmeth of the Scriptures of the old Testament that they were witnesses of him in whom our salvation is perfect Acts 17. 11. The Bereans are commended for examining the Doctrine of the Apostles by the Scriptures of the old Testament Acts 26. 22. Paul taught nothing but that which Moses and the Prophets had written of Christ to be fulfilled 1 Joh. 1. ver 1 2 3 John saith what they have heard and seen that they delivered Gal. 1. 8 9. Paul wisheth that if an Angel from heaven came and taught any other Doctrine we should hold him accursed Apoc. 22. 18 19. there is a curse pronounced against him that addeth any thing or taketh away any thing from Scripture 1 Cor. 4. 6. Paul saith that no man must presume above that which is written John 20. 31. S. John saith that these things are written that we might beleeve that Jesus is the Christ the Son of God and that beleeving we might have life through his name where he speaketh not onely of his Gospel but being the surviver of the rest of the Apostles of all their writings Seeing then that faith by those things that are written and eternall salvation by faith may be attained it ought to be no controversie amongst Christians that the whole Scripture of the old and new Testament doth most richly and abundantly contain all that is necessary for a Christian man to beleeve and to doe for eternall salvation Obj. 1. Yet our adversaries quarrell against this most rich and plentifull treasure of the holy Scriptures alledging that we receive many things by tradition which are not in Scriptures and yet we beleeve them as Maries perpetuall Virginity and the baptisme of Infants We make not Maries perpetuall Virginity any matter of religion but a likely opinion so far as it can be maintained that it were an unseemly and unfitting thing for a sinfull man to use to the act of generation the vessell which was chosen and consecrated by the holy Ghost to so high an use as was the bringing forth of the Saviour of the world it hath warrant from the Apostles charge Phil. 4. 8. of doing whatsoever is honest whatsoever