Quod tamen Chananaeus suerit c. plures habet assertores textum multò faventiorem D. Prid. Lect. p. 95. who perhaps was Melchisedech Noah Enoch and the rest of the Anti-diluvian Patriarchs up to Adam Scarce was there any age that afforded not some or other holy man of God extraordinarily inspired enabled to deliver the doctrine of divine truth from the immediate mouth of God Although there were intermissions other-whiles as the history sheweth and the Church complaineth Psal 74.9 In diverse manners Three severall wayes as is well observed God revealed his will to mankinde 1. By the light of nature imprinting in man certaine principles common notions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or small sparkes and spinthers of divine light 2. By the bookes of the Creatures whereby he blew up those sparkes and kindled them into a flame Hence Tertullian Praemisit Deus Naturam magistram submâ—ssurus prophetiam quò faciliùs credas prophetiae d scipulus Naturae God first set us to schoole to dame nature that being entred there we might more readily understand better beleeve the Scriptures For when by mans fall the two former failed and proved insufficient God revealed himself lastly by his Word but after a diverse maner as the text here hath it Sometimes mouth to mouth as to Adam and those Ancients sometimes by the ministery of others whether Angels or men and to these either in dreames or visions representing to their senses or otherwise imprinting upon their mindes and so imparting to the world whatsoever he would have understood and uttered Num. 12.6 Job 33.15 16. sometimes lastly by his son Jesus Christ in humane shape of old but in these last dayes in a true humane nature revealing unto us all and all at once and no more by peeces and parcels Hence these times 1 Cor. 10.11 wherein Christ and the Apostles lived are called here the last dayes and elsewhere the ends of the world though so many ages afore the worlds end because there shall be no more alteration in Religion nor any more additions made to that which Christ hath taught by himselfe and his Apostles Rev. 21.14 who are therefore also said to be the foundations of the new Jerusalem Eph. 2.20 and of the whole Scriptures as now whereupon the houshold of God is built Jesus Christ himselfe being the chiefe corner-stone God spake unto the Fathers God spake to us c. Note hence that It is God that speaketh in the holy Scriptures of both old and now Testament Doct. It is the very minde of God that is there set forth unto us Prov. 1.23 the expresse patterne and platforme of that truth that is originally in God the fountaine of all truth It is the very voice of the Almighty comming as it were out of his secret seat out of his unapproachable light and disclosing to his creatures his ineffable essence his unsearchable counsell All Scripture is divinely inspired 2 Tim. 3.16 saith Saint Paul And holy men spake it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.21 as they were acted and carried thereunto by the holy Ghost saith Saint Peter Luc. 1.70 God spake by the mouth of his holy Prophets which have been since the world beganne saith Zachary in his Canticle And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee speake saith that great Apostle for himselfe and his fellowes not in the words which mans wisdome teacheth 1 Cor. 2.13 but which the holy Ghost teacheth whose not onely matter as vers 12. but words they are also that wee utter These are the very sentences yea notions that were written as I may so say of old in the minde of God and are now clothed with his owne very termes and expressions though by some of his servants he hath uttered himselfe more loftily by some in a lower language according to the severall abilities of the speakers and capacitie of the hearers But it was God that did dictate unto them both matter and words 2 Cor. 13.3 it was Christ that spake in them How prove you that may some say Saint Augustine answers Confess l. 6. c. 5. Piscatoribus credimus non Dialecticis Ambros Fidei Christianae mysteria meliùs credendo intelliguntur quam intelligendo creduntur Ruperius Abbas Tic ciensis Credo non probo I beleeve it I need not prove it That the Scripture is Gods owne word is a principle of faith and therefore cannot be demonstrated à priori as they call it We beleeve and know saith Peter Principles of faith are apprehended by faith and this faith howsoever it bringeth with it certainty yet doth it not clearnesse whether you looke upon the matter which are things not seene Heb. 11. or the manner it being through a glasse darkly 1 Cor. 13. And here the Schools lay down two remarkable propositions the one Tho. Aquin. 1. pâ—t q. 1. art 8. that Divinity is not argumentative to prove her principles but onely to prove her conclusions The other that against one which absolutely denyes her principles and namely the Scriptures one cannot proceed probando but solvendo that is not by proving the truth thereof but by dissolving the reasons brought to the contrary But for arguments à posteriori as they call it there is and may be enough and enough said to settle weake consciences and to silence all such wicked Atheists and adversaries as whose mouths the devill hath borrowed at any time to call the matter into question The venerable Antiquity matchlesse majestie lively efficacy beautifull harmony incorrigible purity invincible perennity and continuance of the Scriptures notwithstanding the injury and iniquity of times and tyrants who have sought to suppresse them doe all plainly evince them to be the undoubted word of God Besides the confirmation by miracles confession of Martyrs destruction of oppugners fulfilling of prophecies consent of Churches yea assent of enemies As 1. of heretikes who in oppugning of Scripture doe yet alledge Scripture so fighting against God with his owne forces Irenaeus l. 3. adv haer c. 11. Tertull. lib. de praescrip adv haer cap. 15. as Jehu did against Jehoram his master with his owne sword as David did against Goliah the Gittite but with unlike successe to their owne utter destruction 2 Pet. 3.16 2. Of Jewes Aug in Psal 56 p. 384. Gods Library-keepers as Austin calleth them for to them were committed the lively Oracles the bookes of the Old Testament which they studiously read and curiously kept by a singular providence of God for our behoofe and benefit As for the New Testament those Jewes of Italy complain they can never see it That Italian translation which they had is now called in and taken from them by those of the Inquisition alledging that they will have no dispute in matter of Religion either way Sands his Relation of west Religion Much like to an Edict set up at Dole by the Jesuites forbidding any talke of God
therefore they have their reward such as it is their own reward not Gods saith Hierom they have what they look for Egregiam vero laudem a poore reward God knows but 't is that they have chosen How much better David In keeping thy Law saith hee there is great reward Psal 19.11 After he had once well waighed this insufficiency of that bigger book of the Creature whereof there are three large leaves onely Heaven Earth Sea as Clemens Alex. speaketh and three dark lessons only as Hugo hath it Hugo de Sancto Vict. lib. 2 de arca cap. 3. Accipe Redde Fuge Receive Mercy Returne Duty Hy Punishment but how to do any of these it shews not the Prophet wisely turnes him to that lesser but better book of the Scripture which after he had highly commended for perfect and right and pure and sure and cleane and true c. hee subjoynes for his own and others encouragement that for elder people that are all for profit Gods Word is more to be desired than gold and for the younger sort that are all for pleasure t is sweeter than live-hony dropping from the comb If any find it otherwise it s because their mouths are either out of taste or fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alex. Aphrodys Problem Mel vulnera purgal ulcera mordel Honey causeth paine to exulcerate parts though of it selfe it bee sweet and medicinall Hence children will not suffer it to come neare their cankered lips which when they are well they are well apaid of So is it here Oh how sweet are thy words unto my taste yea sweeter than honey to my mouth David found fatnesse and sweetnesse in Gods house a feast of fat things full of marrow of wines on the lees well refined and purified Antichrist Esay 26. I confesse hath turned what in him lyes these wines into water and this water into wormwood Hee hath fed Gods people with worm-wood and given them water of gall to drink Ier. 9.15 Rev. 8.11 so that not a few have dyed of the waters because they were made bitter ever since the falling star that notable Apostate hath fallen upon the fountaines of Israel the holy Scriptures which they have disparaged and corrupted yea ever since that third Angel powred forth his vial on the Sea that is say some Ibid. Psal 68.26 upon the Councell of Trent it is become as the blood of a dead man so that every living soule dyed in that Sea Looke how the fish dyed in Nilus Exod. 7.21 and the river stank when it was turned into blood so that the people could not drink of it So hath it fared with that Sea of Rome since they have attempted to deprave and debase the Scriptures by that heathnish decree of Trent wherein they have every way equalled if not preferred the Apocryphall books to the Canonicals their Vulgar Translation to the Originals their unwritten Verities to the written Word and their traditions to the Scriptures Not content with one Transubstantiation which yet is monstruous they have endeavoured to bring in another worse which is to change Articles of Faith into Fables and again Fables into Articles of Faith For the Scriptures saith Eckius Hosius So said the Lieutenant of Lions concerning S. Pauls Epistles Fox fol. 826. and Hermannus Coloniensis as touching the sense of them are no more to be regarded than the fables of Esop without the authority of the Church The holy Ghost himselfe saith one is not to be heard according to their Tenet albeit hee produce a testimony out of the Scripture D. Prideaux lect de Testibus unlesse he can withal produce a testimoniall from the purple whore The word written say they Coster Enchiri pag. 44. is a deafe and dumb Judge a black gospel Colloq Wormac Anno 57. inkhorne divinity a dead letter Lesbian rule nose of wax matter of strife Hosius Tom. 1 op adv Brentii Proleg pag. 530 Pigg l. 1. Hier. Eccles c. 2. pag. 8 seed-plot of controversies and book of hereticks Anno Domini 1523. It was objected by Doctor Bennet Chancellor of London against one Richard Butler that diverse times you erroneously and damnably read in a great book of heresy certaine chapters of the Evangelists in English Fox Martyrolog fol. 735. containing in them diverse erroneous and damnable opinions and conclusions of heresie Thus have the Heathens changed the truth of God into a lye Rom. 1. Articles of Faith into fables or worse and so they have also fables into Articles of Faith Witnesse those twelve new-coyned articles gathered by the authority of Pope Pius the fourth Ex Sulla jurameuti de professione fidei in Onuphrio Anno 1564. out of the Councell of Trent and added to the Nicene Creed to bee received with oath See these 12 Art in the Ep. dedic to B. Ievvels works as the true Catholike faith to be beleeved by as many as shall be saved Tindal reasoning with a great Doctor of those times drave him to that issue that he burst forth into these words wee were better be without Gods Laws than the Popes Fox Martyrol fol. 982. The Popes interpretation saith Hosius what ever it bee yea though it seeme never so much to oppugne the Scriptures yet is it the very word of God And again That which the Church teacheth is the expresse word of God Hosius de expresso Dei verbo pag. 99. saith he as that which is taught against the sense and consent of the Church of Rome is the expresse word of the Devill Thus for their Church with its pretended Head but what for every hedge priest Cardinall Tolet saith Tolet. cas consc lib. 4. cap. 3. The people may merit at Gods hands in beleeving an heresie if their teachers propound it for their obedience is meritorious And Stapleton They must not regard Quid but Quis saith he not what is the matter but who is the man that delivers it If a Priest therefore teach any thing Cade of the Church p. 68. bee it true bee it false take it as Gods Oracle Thus he A little afore Luther stirred their Sermons were ordinarily stuft out with Legendary lyes and old-wives fables as how Vespasian was freed from Waspes by Veronica's napkin Trajan fetch out of hell by P. Gregory's prayers Sybylles conference with Augustus Anno Domini 1517. c. Tecelius perswaded the common people in Germany that as soon as ever their ten shillings that was the price of an Indulgence ting'd in the bason any friend they would name should be immediately delivered out of Purgatory etiamsi per impossibile Matrem Deivitiasset In a word all places were so full fraught with superstition that the Abbot of Neuhuse in Germany doubted not to say that if that unlucky Luther had not started up Scultet Annal. Tom. 1. pag. 13 ex Chytraei Chron. we might easily have perswaded the people to have eaten hay
the ignorant Staphysus in Apolog. Ledesma de div scrip cap. 22. Our Saviour closed the booke after he had read a few verses Luke 4. therefore Divine service is not to bee said in a knowne tongue Roffensis adver Luther Acts 16. Tyrabosco Patriarch of Venice Via tutae page 164. Give us this day our daily bread therefore wee must communicate in one kind only There are seven Sacraments because Christ brake and divided to the people five loaves and two fishes Greg. de Valen de Jdolol c. 7. some Idolatry is lawfull because Saint Peter condemneth the unlawfull service of Idols 1 Peter 4.3 Jn Colloquio Ratish apud Polycar Lyser Siâ— ex Jacob 5. Marc. 6.13 Male intellecto pro paâ—toribus Ecclesia habuit unguentarios pigmentarios Bern. Confess The Bavarian Colloquutours exclude all women out of Heaven that have lived before Christs Incarnation and alledge Scripture for it Not that there is any such thing there to be found but that they factiously contend to fasten their own conceits upon God and like the Harlot in the holy History they take their dead and putrified fancies and lay them in the bosome of the Scripture as of a mother Aristotle tells us of one Antipheron Orietes that thought he saw his own shape and picture still going before him So in diverse parts of Scripture where these men walke they will easily beleeve that they see the shadow of their owne opinions wherewith they come prepossest Chemnitius de Theologia Jesuitarum p. 48. What was it else that made Thammerus disputing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so oft used by the Apostle in the 4th to the Romans to think that because it comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth Reason Item quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Varino explicatur quod sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ideo Tham. contendit ex Rom 3.24 operibiu nostris reddi debitam mercedem Ibid. therefore the righteousnesse of faith must be such as a man may comprehend by naturall reason What else should make the Turkes to be of opinion that as Moses did allude to the comming of Christ so Christ did foretell somewhat of the appearing of Mahomet whereupon it is ordinarily receaved amongst them saith Archbishop Abbots that when Christ in Saint Iohns Gospel I said that although he depâ—rted Geograph p. 149. hee would send them a Comforter it was added in the Text. And that shall bee Mahomet but that the Christians in malice towards them have razed out those words Semblably Montanus the Hereticke gave out that that promise made by our Saviour at his Ascension Acts 1.8 Beza in locum Ye shall receave the power of the Holy Ghost comming upon you was next after the Apostles fulfil'd in him and his Philumena Some such thing Epiphanius relates of Simon Magus and others of Novatus Now what is this else but to torment a Text Caedem Scriptur facere ad mate riam suam Ter. depiasc adv haer as one calls it to slaughter the holy Scriptures to serve therewith their owne purposes as Tertullian tearmes it what is it selfe but to speake perverse or distorted things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loquitur Lucas ut de membris a suo cerpore crudeliter avulsls pergens in eadem translatione Acts 20.30 that they may discerp or violently dragge Disciples after them as Saint Paul foretold it What is it else but afferre sensum ad Scripturas non referre as Hilary hath it to give unto the Scripture and not to receive from it the sense to impose it and not to expect it Lastly what is it else but to stretch Gods word to their sinfull purposes as shooe-makers do their greasie over-leathers with their teeth which Polydor Virgil long since observed and complained of to be the tricke of Popish Canonists Non secus ac sutores solent sordidas dentibus extendere pelles-de invent rer lib 4. c. 9. Neither can we here excuse the Iewes who to countenance their conceit of the ineffability of the name Jehovah misallege that text Exod. Galatinus Prov. 8.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 isti legeâ—unt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creavit 3.15 This is my name legnolam for ever which they reade Legnalam to bee concealed Much worse the Arrians who to disprove the Deity of Christ by changing of one little letter corrupted the Text and carried it a cleane contrary way to its owne meaning The Nestorians also abused that Text Heb. 2.9 reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the grace of God to prove that he that suffered for us was not God And is not the like liberty or Legerdemaine rather in use among Papists As in stead of Non habent Petri haereditatem qui Petri Fidem non habent they print qui Petri Sedem non habent ex Jnd expurg Make they not over-bold in this kinde not with mens writings onely but with Gods also Harding to prove satisfaction allegeth 2 Cor 7.1 seeing then we have these promises dearely beloved let us cleanse our selves from all filthinesse of flesh and spirit making perfect our satisfaction in the feare of God Where marke that the Doctour hath chopt the word satisfaction into the Text for sanctification Answer to Iew. Apol. part 2. c. 16. fol. 117. and so quite altered the Apostles meaning So Cardinal Hosius for the same doctrine of satisfaction alledged with like honesty that Rom. 6.19 Confess Petri c. 48. de Sacram pâ—nit fol. 127. Let us yeeld our members to serve justice unto satisfaction Saint Paul saith sanctification but they are willing to mistake him that so they may seeme to make their adulterate coyne good silver Somwhat like hereunto is that Vnus è millibus Iob 33.23 which their Vulgar Version corruptly reads Vnus è similibus Lightfoots Miscel p. 62 The Septuagint also are said to have translated against their will sure it is we have but slipperie doings from them Iob 2. they help Jobs wife to scold adding there a whole verse of female passion I must now saith she goe wander and find no place to rest in And whereas Jonas 3.4 it is Yet forty dayes and Niniveh shall be destroyed the Septuagint reades Yet three dayes c. Besides that Taylor Beotius cont Morin diverse of the clearest prophesies concerning Iesus Christ they have utterly perverted which therfore the Apostles alledge out of the Hebrew verity and not out of the Septuagint if at least this bee the Septuagints Translation that is now taken for it Weemses exercitat Origen never saw it as appeares by his Hexapla for it was burnt by Diocletian as some hold in the Library of Alexandria or as others by Iulius Caesar when he burnt Serapion Section 3. BVt to speake forward a second sort of delinquents against Gods holy Word come here to be convinced of singular impiety and they are
to be got by the Gospel if a man reade it cursorily and carelesly but if he exercise himselfe therein constantly and conscionably hee shall feele such a force in it as is not to be found againe in any other booke whatsoever Humane writings may shew some faults to bee avoided but give no power to amend them but the feare of the Lord is cleane Nemo adeo fâ—rus est qui non micascere possit Si modò culturae patientem accommodet aurem Hor. saith David and Now are ye cleane by the word that I have spoken unto you saith our Saviour Sanctifie them by thy truth thy Word is truth Philosophy may civilize Abscondit vitia non abscindit Lactan. Siresipuit à vino suit semper tamen temu'entus sacrilegio Ambr. de Elia jejunio cap. 12. not sanctifie hide some sins not heale them cover not cure them barb and curb them not abate and abolish them Ambrose saith well concerning Poleme who of a drunkand by hearing Xenocrates became a Philosopher Though hee forsooke his wine-bibbing yet he continued drunke with superstition Porphyry saith it was pity such a man as Paul should be cast away upon our religion Plato came thrice into Sicily to convert Dionysius the tyrant to morall Philosophy and could not But Peter by the foolishnesse of preaching converted his thousands Hieron de clar scriptorib and Paul his ten thousands And as Scipio was called Africanus Da mihi virum qui sit iracundus maledicus effraenotus paucissimis Dei verbis tam placidum quà m ovem reddam Da cupidum avarum tenacem jam tibi eum libera'em dabâ— c. Da libidinosum crude'em injustum continuò aequue castus clemens c. Nunquis haec Philosophorum aut unquam praestitit aut praestare potest Lactant. lâ—b â— Inst t. cap. 86. another Numantinus a third Macedonicus from the countries they conquered so had this worthy Warriour his name changed from Saul to Paul for a memoriall likely of those first spoiles hee brought into the Church of Christ not the head but the heart of that noble Sergius Paulus After whose conversion he beganne to be knowne by the name of Paul and not till then Act. 13.9 So then the efficacy and vertue of the Scripture to produce the love of God and our enemies to purifie the heart to pacifie the conscience to rectifie the whole both constitution and conversation of a man to take him off from the delights of the world and flesh to make him glory in afflictions sing in the flames triumph over death all these and more doe necessarily conclude the divine authority of the Scriptures What words of Philosophers could ever make of a Leopard a Lamb of a Viper a Childe of a leacher a chaste man of a Nabal a Nadib of a covetous carle a liberall person Isay 23.18 Tyrus turning to God and receiving the Gospel leaves hoarding and heaping her wealth and findes another manner of employment for it viz. to feed and cloath the poore people of God Two or three words of Gods mouth saith that Father worke such an evident and entire change in a man Pauca Dei praecepta sic tâ—tum hominem immutant ut non cognoscaâ— eundem esse Lactant ubi supra that you can scarce know him to be the same as in Zacheus Paul Onesimus and others Neither need we wonder hereat considering that Dei dicere est facere Gods words where he pleaseth to speake home to the heart are operative and carry a vertue in them together with his Word there comes forth a power as his bidding Lazarus arise and came forth caused him to doe so And as in the Creation he said Let there be light and there was light so in the new creation see 2 Cor. 4.6 As there the spirit moved upon the face of the waters and there-hence hatched the creature so here he spake unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1.2 and at the same time breathed on them the holy Ghost Job 20.22 It is said Luke 5.17 that as Christ was teaching the power of the Lord was present to heale the people so is it still in his Word and Ordinances As for me this is my covenant with them saith the Lord My spirit which is upon thee Isay 59.21 and my words which J have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever The Word and Spirit runne parallell in the soule as the veines and arteries doe in the body The veines carry the blood and the arteries carrie the spirits to beat forth and to quicken the blood Hence 2 Cor. 3.6 spirit is put for the Gospel in and with which it worketh and grace in the heart is elsewhere often likened to seed in the wombe because it is first formed there by an admirable coition of the Word and Spirit till Christ be formed in us It is the worke of the Spirit to make the seed of the Word prolificall and generative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1.21 to make it an inbred Word as Saint James calleth it not onely able but effectuall to save the soule Surely as the earth is made fruitfull when the heavens once answer the earth Hos 2.21 Rom. 7.4 so are our hearts when the Spirit workes with the Word causing us to bring forth fruit to God And this doubtlesse is that reall testimony given by the Spirit to the Word that it is indeed the Word of God Neither is he wanting in his vocall testimony that inward divine testimony above-mentioned which yet is heard by none but Gods own houshold is confined to the communion of Saints whose consciences he secretly perswadeth of this truth and sweetly seales it up to them This is promised Esay 52.6 They shall know in that day that I am he that doth speake behold it is I. And Joh. 7.17 If any man will doe his will he shall know of the doctrine whether it be of God or whether I speake of my selfe And as it is promised so is it performed too for he that beleeveth hath the witnesse in himselfe 1 Iohn 5.10 Cant. 2.8 Cant. 5.2 1 Cor. 2.15 1 Iohn 2.20 27. Isay 53.1 Matth. 13.11 so that he can safely say It is the voice of my beloved that knockes The spirituall man discerneth all things for he hath the minde of Christ and an unction within that teacheth him all things to him is the arme of the Lord revealed and to him it is given that which is denyed to others to know the mysteries of the kingdome of heaven So that he no sooner heares but he beleeves Eph 1.13 and is sealed with that holy spirit of promise whose inward testimony of the truth and authority of the Scriptures is ever met by a motion of the sanctified soule inspired by