improper in matters of Religion they savour of singularity breed i rents and divisions amongst Preachers and People and take off the minde from things more essential Learned men have observed the advantage that hereticks got by the unwarie speeches of the Fathers Some of Calvins expressions not so well pondered have done no great good to some in our times a Nestoâ—ius fell into his heresie by defending an improper speech of his and Eutyches thinking to mend it fell into the other extream Dr. Thomas b Taylour speaks much to this point to very good purpose and tells us in Conclusion If we will keep the faith of our Fathers we must keep the words of our Fathers 5. For the singlenesse of his heart he was with Jacob a plain man Gen. 25. 27. that is down-right honest as 't is in the c Original a very Nathanael an Israelite indeed John 1. 47. in whom though there was some infirmity yet there was no guise He had a deal of the Wisdom that 's from above and was as far from hypocrisie as any man that ever I knew If others were made of his mettal Momus had no need to complain of the want of a window at any mans breast He was what he was in deed and in truth without dissimulation very high in his conformity to the d primitive Christians and left a brave President to all that would be what they should be in this particular We of this doubling and deceitful generation had need to look about us and see what was here set before us in Romane Characters that we may learn to be more above-board in all our dealings We are fallen into an Age like that of the Prophets wherein every one hath too much of the hypocrite We may well cry Help Lord for the faithful faile with a double heart and a double tongue do they speak The most be for all Tides and Times for any manner of Mode so as they can serve their own turnes by it a Alcibiades could swagger it at Athens take any paines at Thebes live most sparing at Lacedaemon bib amongst the Thracians hunt amongst the Persians Some can be any thing but what they should be We had need to beware of men when every brother will supplant b b The hypocrite with his mouth destroyes his neighbour 'T is good to be wise as the Serpent but we must be innocent as the Dove Though it be just with God that the doe iver shall be deceived and some c like it well yet will it not be just in us to do it They that turn aside to crooked wayes shall be led forth with the workers of iniquity Psal. 125. 5. Plain-dealing is a jewel yea though it be in sin as this acute man d tells us 'T is a dainty fine thing in our e confessing repenting and in all we are to act in He that useth it whatever men say or think shall neither live nor die a f begger Down-right honesty is the best policie 'T is delightful to God Prov. 12. 22. 't will be a comfort to us 2 Cor. 1. 12. This is our rejoycing we never eat our meat with more gladnesse then when with singlenesse of heart Act. 2. 46. 6. For the usefulness of his life He was born for the common good with Mâ—lâ—ncthon and lived for the publike benefit of the whole Countrey First whilest he was at his pastoral charge he gave himself fully and wholly to Reading Exhortation and Doctrine and his profiting appear'd to all so that he was generally and justly reputed a man approved of God rightly dividing the Word of truth 'T is well known what paines he took and to how good purpose during the whole a time of his abode there preaching twice constantly every Lords day and lecturing there besides one day weekly though he had but an infirm body until he was taken off by sicknesse after that his Sabbath-dayes work excepted he preached only upon the festival dayes His lips were touched with a coale from the Altar b Musculus his words so would his pierce like a two-edged sword He could be a Boanerges but his bent was most to be a Son of Consolation He was a true Evangelical Preacher and comforted many a drooping heart by his labours in publike and gave abundance of satisfaction in private to many troubled spirits that used to resort to him out of all Countreys both far and near And after this also he shewed himself to be a Tree of Gods own planting by bringing forth still more fruit in his Age When the times were such some flying so extreamly high the ceremonies being prest with rigour and such grievous penalties inflicted that he being tender in matters of conformity must needs a quit his Pastors place He betook himself then to his little b Cell as Samuel to his Ramah that had never been look't upon if he had not come there no more the Arpinum if not for Tullie nor Isâ—ebium and Bretta if not for Luther and Melancthon and there he had more health and cheerinesse of spirit then formerly which he improved well for publick advantage divers wayes 1. In his falling upon the practice of Physick His studies had bent that way before-hand foreseeing what followed yet he would do nothing in that kinde it not being his Calling so long as that great Work lay upon him But when he had quit that more special Tie of the Care of mens Soules He took himself then to be ar more freedome and upon a c Licence sent him by one that might d authorize him he fell upon the cure of mens bodies And being of great sufficiencie his fame was quickly up He was looked upon as a very Trismegistus and a second Aesculapius He could do much at the diving into a disease and in applying of medicines proper and fit Not like some that will be tampering with that Profession and give their doses * at Adventure He was quick yet in case of danger he would weigh things well In desperate diseases he would adventure far according to the Rules of Reason What he gave should be safe he mixed all with his own hands he would stoop to the meanest and serve all at an easie rate His recipees amounted not to the half nor quarterth part of a common Apothecaries Bill He was blest with good successe and had such resort especially towards his lattenend out of our own and other counties that he had not time to sit at his own meales in quiet Many times he was quite tired out so God took him to his rest 2. In the words he would let fall His tongue was a tree of life his lips fed many Who ever came near him should have something dropping if he did but heed it worth his carrying away with him 'T is true he would be pleasant and jest more freely then many did or could well like Some of his
whilest they heard him winding and turning a point of Divinity like a workman that needed not to be ashamed Whereas now-a-dayes whilest some of our best Divines seeme to be too much taken up with quaint and historical flourishes there 's a sensible decay in the power of godlinesse amongst us An Exotick tongue in the publick Congregation whatever men think of it is set out as a e signe of displeasure It feeds such humours as would be purged it had no good effect in the Church of Corinth Mens wits will wax wanton when they be not over-awed by the plaine power of Gods Word When Preachers keep not close to the very f words of our Lord Jesus Christ and to the doctrine that is according unto godlinesse but love to be tampering with another g doctrine though not with another in the maine but even in the manner of the delivery onely as when it savours too much of the pomp of humane Eloquence saith h Calvine when it differs from the stile of the holy Ghost saith i Danaeus the people be in danger of turning aside to vain jangling to perverse disputings desiring to be teachers and such like matters The gilt upon the pill may please the eye but it profits not the patient The paint upon the glasse may feed the fancy but the room is not well lighted by it The sword of Gods Spirit can never wound so deep till it be pluckt out of these gaudy scabbards k Nakednesse deforms too too many in these days but it is the best garnishing truth can have A sober dresse best becomes a grave Matron There be l words as well as things which the holy Ghost teacheth The Arrows fetcht out of Gods own quiver will pierce the deepest and make the people fall the soonest under Christ The weaknesse of God is stronger then men Pauls weapons were mighty The sincere milk of the Word will make Gods babes to grow best This curious age is too too much given to affectation of Words as a m good friend of mine hath well observed And Doctor Sibs was wont to say that great affectation and good affection seldome go together The swelling words of vanity may tickle the eare tip the tongue please in matters of discourse but when it comes to push of pike they afford but little comfort This grave Divine had another manner of wisdom then that of Words He was made an able Minister of the New Testament not of the letter but of the spirit that hath given n doth give and will give life Having this hope then he used great plainnesse of speech and by the manifestation of the truth He commended himself to every mans conscience in the sight of God and hath so well seasoned the country that I hope the fruit will remain and be seene many a yeare hence 3. For the livelinesse of his prayers He was a man that had a very large measure of that spirit of grace that is the spirit of supplication He was so well fitted for the opening of his minde to God as if with holy a Bradford he had been almost ever upon his knees he could tell his own errand or any other mans at the Throne of grace with as good freedome and to as good purpose as any man living He would not be rash with his mouth when he came before God nor set out what he had to say there with painted eloquence or court-like complement but his mouth should be filled with such savoury arguments as very well became an humble suppliant He would be farre from those battologies and miserable extravagancies that the greatest part of us be so sorely haunted with He would poure out his soul to God at all manner of times upon all manner of occasions with all manner of prayer and supplication and with that admirable variety of all sorts of quickning and feeling meditation that it would even ravish their hearts that could be so happy as to partake with him Yet for all this He was clear in his opinion for the lawfulnesâ—e of the use of set formes according to the tenet of all the best Divines that ever I met with that were in their cold blood and much heed is not to be given to what any man saith that 's in the height of his sick fit and according to the practice of all Churches even the best reformed saith c Master Rogers now and ever saith d Mr. Hildersam nay e Mr. Smith himself saith who was warping at that very time and afterwards wandered farre in the wayes of the separation it was the practice of the ancient Church and of all the reformed Churches in Christendome of the Church immediately after the Apostles nay saith he of the Church in the time of the Apostles as may probably be gathered out of 1 Cor. 14. 26. this hath been the practice also of the very best f lights that ever were set up in the Churches of Christ 'T is very well known that the flower of our own Divines went on in this way when they might have done otherwise if they had pleased in their prayer before their g Sermons Nay Mr. Dod his own self as I have been often told by this great Divine would seldome end his devotions in his own family but with the use of the Lords prayer Nay yet more h Mr. Cartwright thinks it very ptobable that Christ his own self made use of a set-form at meals 'T is not good to cast stones of offence before our weak brethren that be of meaner parts wanting in ability memory or audacity that they be not taken off from or disheartened in this necessary service Nor may we lay a trap for our own feet Who knowes what times may passe over him If God plunge us in the ditch and leave us labouring in the noose the loftiest of us all may be faine to take relief from these poor contemptible props and crutches as some do deeme them When the soul 's so troubled that it i cannot speak but chatter onely like a Crane or Swallow when 't is so full of grief that it can no more then sigh and groane and k make a confused noise 't will be glad to catch at any thing to give it self vent by Dr. l Harris tells us of a second Bradford that in time of his distresse was fain to adopt Mr. Bradfords words and to spread them before God as his own because he had said more for him as he thought then he could say for himself I knew a rare and eminent Divine indeed that would be as often upon his bended knees as any man that ever I conversed with that would sometimes be in such dumps that he had no more to set before God â—o give his heart ease by then the words of David in the one and fiftieth Psalm Well might then this knowing Divine of ours that had been so tossed with
in Church and Common-wealth It began to work betimes we see in Pauls dayes all sought their own things Phil. 2. 21. 'T is now grown to a greater head in this age when we neither eat nor drink nor fast nor pray nor do any thing to speak of but too too apparently still b for our selves How much then was this brave man to be admired seeing all that knew him can beare him witnesse how far he surpassed in this rare grace He could deny himself in his own understanding and go after God in a way that he knew c not in his own Will when He that is above would lead him in a way that he would d not and in his own affections too when he came to be crost in what he could have most desired ruling them by reason and religion as e a wise man should subjecting himself to bear with quietnesse what could not be helpt without raising of too much dust 'T is strange to see how far he could deny himself in apparel diet tendance and in what not All that would be Christs Disciples are to fetch out this mark 'T is to be our first and last work that we may a take up our crosse and go after him 'T is self that spoils all It lies as a Jezabel in all our bosomes and opens the door for the foulest enormities It wants no varnish for that that 's of foule aspect out comes its plausible arguments and it hath its seconds to sooth thee when thou b doest well to thy self It hath too great an hand upon the very best men in the very worst times We must seeto self and see that self be subdued Cut off that hand and foot that offends Let sinful self die and we our own selves that have neither lived nor died to our selves shall be sure to have our selves our soules and bodies saved in the day of Christ Jesus 8. For his contempt of the world He had gotten the start of most men in that particular He would be beating upon this point mainly both in his publick preaching and in his private conference and shewed the reality of what he pressed when he came to act himself He could not say as Luther did he never had temptation that way but he kept himself far from any noted taint nay from the least suspition of that foule crime with famous d Whitakers I have heard him often say when he had things under his hand he still charged his servants to do what few men practice never to set in corn nor to bring home cattel but to take as the Market would afford All in these parts know he was farre enough off from the using of indirect means to get and I never knew any more willing to part with money upon a just and fit occasion then he was 'T is well known he gave over a living of good value one of the best in all our parts above twenty years before his death and betook himself to a poor little corner from which he would never be with-drawn no more then a Musculus from his Berne And even there he might have pickt mens purses if he had been this way given I have seen him many and many a time put back money and take but a small matter from those that were able and would have willingly given him more They would force him to take it but he would utterly refuse it The greatest part of men are willing he should go on in this way by himself few or none care to foot it after him All sorts be seeking great things Though the world was never more ticklish 'T is or should be well known The love of the world and of the Father be not compatible It deadens our spirits bites us sore yet will our hearts be hankering that way Our Religion is made a scorne by it to those that be but for the pot and pipe when they see some of us looking up towards God yet bending our course so directly towards b gain as if it were the only godlinesse 'T is sad to see some that erst-while would straine at the least gnat swallowing downe Camels without any regret Paul speaks of such with weeping as of a the enemies with a witnesse of the Crosse of Christ and their end will be doleful if they go on still to minde earthly things See to the world though we must be in it and may have to do with it that we love it not Sue out our divorce and do it more fully be more perfectly linkt to our head by whom the world is crucified unto us and we unto the world tugge hard for a further supply of spirit and of grace keeping our eyes more fully fixt upon the City that hath foundations and the world will fall under our feet 9. For his great humility This was the grace that graced all the good that was in him He would be often speaking of what he heard concerning Doctor John Rainolds b one would say it that knew it He was as learned a man as any was in the world as godly as learned and as humble as godly This man loved and reverenced the Doctor and trod in his steps He left us a rare extract in humility He could speak with tongues more then we all yet would he never make use of them in the publick Congregation He would honour all men acknowledge the gifts and parts of those that were farre below him and rejoyce in them as c Hooper in the blinde boy He would not meddle in things that were too high nor intrench upon that that was beyond his sphere He would not stand in the place of great men He could refuse honours a as Musculus did and content himself with plaine and mean things Cajâ—tan the b flower of the Cardinals would never be in his silks nor braveries but keep his c old fashion to his lives end d Melanchthon would not disdain to do that that the meanest servant would scarcely have put his hand to So here and he would beare things that went awry with very much temper Moderation he would presse and moderation he would practice e Staupicius said to Luther concerning his own government in the first three years He did all according to the utmost rigour that would not do in the next three years he did all according to the Lawes and Councels of the Ancestours and that would not hit in the third Triennial He did all according to the Will of God and yet that would not succeed And then he was faine to be content with what he could have I touch not on this for the heartning on of any in any base or vile way but to help my self and some others of pious dispositions to a fitter medicine for things amisse then some-whiles we hit on An Artist will be loath to pitch upon that to mend things which will make them worse Let
this mans patterne together with brave a Cranmers be pasted up before our faces T is not for us to fill the Houses Congregations places where we come with combustion nor to cast them into broiles by bitternesse When we have the repute of Lambs abroad we must not be lions at home God hath called us to peace The servant of the Lord must not strive but be gentle to all men The words of the wise will be heard in quiet more then the cry of him that rules among fooles 'T is better to be of an humble spirit with the lowly then to divide the spoile with the proud All our things are to be done in charity and none thorough strife nor vain-glory This prudent man b mindes us more then once or twice in the ensuing Tract that there 's no such power in the Church as some look after seeing all the power the Church hath as Church is rather Ministerial then authoritative 'T was once lookt upon as an hateful crime to be Lording it over Gods heritage We may not come nigh that that hath such an ill resent By soaring too high we have lost our selves too much already We are brought to the dust and laid full low and must all of us now learn to beare the shame of it Holy Bradfords old medicine is the best hope that 's left us c Repent repent It will strike the stroke if we repent in deed and repent in truth and repent of that that hath let in the storme upon us But there 's little of that in sight yet Hezekiah humbled himself and found it a fit salve for such a disease as ours is If we can hit it right to humble our selves under the mighty hand of God we shall be exalted in the true and due time 1 Pet. 5. 6. Here 's a taste and but a little taste in this that is thus set forth of the precious liquor that was poured into this earthen vessel If I should mention the quicknesse of his apprehension the strength of his memory His sense of the publick evils his passing by offences his special regard to such as loved their wives and Ministers and the like where should I end that have exceeded already These and his other eminencies would be laid in oyle and lime by him that hath a better pencil I have collected some scattered fragments onely for mine owne and some others use and have assayed to shew those that be more remote that we had more in his life then they had in his writings Towards his latter end he met with some pinching griefs which he bare with invincible fortitude he would submit because it was Gods will to have him so exercised All of us must look to drink of the self-same cup our last dayes commonly be our worst dayes a as Mollerus observes the clouds will be returning then after the rain We must be taught to speak it out that we be but pilgrims We must be more truely taken off from the World more ripen'd and mellowed and season'd for God and be made more serious in all our undertakings Melanchthon would say a if he had no cares he would have no prayers The comfort is the time is but short the most and best of our treasure is gone before our hope is laid up in Heaven Get we more communion with God more faith more patience and put on the whole Armour of God and we shall be able to stand and withstand in the evill day This knowing man lookt upon storms impending râ—joycing he should be in his grave before their fall whether he came according to the b ascending of a shock of corne in his season The Sabbath day was the last day of his life The strict observation whereof I have heard him presse He would say we should go to sleepe that night with meat in our mouths as it were That same c Lords day he preached twice taking his leave of the world with pressing faith in God He repeated both his Sermons that night in his Familie somewhat more largely then usually He read his Chapter also went to prayer and to bedd and died immediately by that time the words were well out of his mouth None of us must choose his own death but who can desire to die better then calling upon God as Stephen did He would often say if God saw it fit one had better die of a quick then of a lingring death suiting to Caesars speech The suddennesse of the stroke was great trouble to some of us at the first but since we have collected our thoughts We must needs say Gods way is the best If he had had time he would have been apt to dispute and so to have been too hard for us all Justus Jonas Luthers great friend had much adoe at his death to fasten upon any manner of comfort It hath beene the case of many a choice man God prevented it here This present Tract is his last and best I am sure of most use 'T is but a piece of what was intended as appears by the paper that was last tackt up for it whereof the fourth part is not written But he had the justest excuse as Vrsine for his inchoate Comment upon Isaiah being taken off by death If he had lived to review it it would have beene more polite But blessed be the Lord we have it as it is Who can sufficiently admire the wisdome of God in setting of this able penne to work upon such an useful subject for the laying a firm foundation for a trembling heart to ground it selfe upon when it may see it clearly made good that it may safely pitch upon that Translation of the holy Scripture that 's set before it in its native tongue God stirred up the Spirit of this great Disputer to put in a seasonable and a substantial barre in a needful time when some curious and quaint heads opened the door so dangerously against all Translations Other opinions overthrow the faith of some few but this strikes at the root and endeavours to destroy the faith of all that are not skill'd in the Original Tongues * Dr. Sibbs that worthy Divine mine ancient acquaintance and loving friend hath a pretty observation God hath raised up men saith he and gifted them proportionably to the times to fence his truth when it hath been opposed by men of stronger wits as the ancient Fathers to deal with the Pagans and proud Hereticks and Austin to vindicate Gods Predestination and free Grace out of the hands of the enemies of Grace and Flatterers of Nature So here he moved the heart of this man of sublime parts that could â—rapple with the strongest and argue with the subtillest to clear this point about Translations so fully that there 's no colour of scruple left now for the poor soul that 's willing to close with the eternal Truth of God set before it in its own Mothers Tongue So that I
since the Apostles there are no men in the world but are subject to deceive and to be deceived All infallibility in matters of this nature having long since left the world Again too like unto this is that of Master Wotton who cantell saith he what the signification of the Hebrew and Greek words is even in the Bible but by the report of men And to the like purpose is that observation That the two Tables written immediately by Moses and the Prophets and the Greek Copies immediately penned by the Apostles and Apostolical men are all lost or not to be made use of except by a very few And that we have none in Hebrew or Greek but what are transcribed Now transcribers are ordinary men subject to mistake may faile having no unerring spirit to hold their hands in writing These be terrible blasts and do little else when they meet with a weak head and heart but open the doore to Atheisme and quite to fling off the bridle which onely can hold them and us in the wayes of truth and piety this is to fill the conceits of men with evil thoughts against the Purity of the Originals And if the Fountains run not clear the Translation cannot be clean The best is this doth concern the learned who can best get out of such scruples as these it being made plaine to them by the Jewes themselves no friends to Christian Religion That the Hebrew Text is curiously preserved by them in its integrity For if the Oracles of God were as they were Rom. 3. 2. committed them it deeply concernes the Providence of God to look to it that the Jewes should keepe the Oracles of God not onely safe but pure not onely from not being lost but also from not being corrupted It 's out of question that the same God who committed the Oracles to the Jews did also take care that they should preserve them safe and sure uncorrupt and pure It is the use of Saint Paul much to follow the Greek translation which doth use to use the Greek word translated Oracles to meane the Scriptures of Moses and the Prophets And what if there be scapes in some Copies yet other Copies runne clear But sith this concernes the Learned whom I much look not after from the Originals let us turne to the businesse of the Translations As for other matters about the Greek and Hebrew which it is and what is the meaning of the words I passe as a meere excrement of wit sith this is cried downe by all the learned world whither Christian or unchristian and therefore is not like to take to doe any hurt unto the soules of any 2. As touching Translations IT is granted that translators were not led by such an infallible spirit as the Prophets and Apostles were In the Councel of Trent after much debating by witty and learned heads they concluded That Translators were not Apostles but very near unto them The greatest Papists are of the same mind onely Sixtus Senensis is of opinion the seaventie two Translatours of the old Testament into Greeke were infallible Some are so quite another way that they like not any translations at all Smith the Se-baptist is utterly against reading translations in times of worship Amongst his Reasons two are the chiefest One is that we must worship God with the best we have Translations are not the best but the Originals Yet I hope they that know not the Originals Translations are the best they have If this were true then none can worship God in and by reading of the Scriptures but such as understand the Originals nor is that currant in reason or Divinity that we must serve God with the best There is good there is better there is best of all So that if one do that which is good he sinnes not though he do not that which is better if he do that which is better he sinnes not though he do not do that which is best of all He sinnes not who keepes within the circle of that which is good albeit he do not do that which is better or that which is best of all Againe a thing may be absolutely better in it self yet a lesse good thing in it selfe may be better in some respects and circumstances As simply in it self marriage is simply better then a single life yet in some respects Paul shews that a single life is better then marriage and this is Pauls Divinity Though a man do not that which is better nor that which is best yet as long as he doth do that which is good he sins not His other reason is That we must worship God with our owne gifts not with anothers As Translations are not our doing but made by the gifts and paines of others To this we say that 't is true we must worship God with our owne gifts but it is not true that in the worship of God with the help and by the meanes of that which is anothers we do not exercise our owne gifts The maine of the worship of God is That we worship him in and with the Spirit and truth in the inward parts and so we must and may doe and do do when we make use of Translations When we reade translations we must reade them with Faith and with the Spirit which are our inward gifts and graces else our reading is not to profit our selves withal and what hinderance the translation is to the use of Faith and the Spirit they do not they cannot prove So we are said to sing with the Spirit and yet we sing with the Spirit the better for that and to pray with the Spirit and yet the book is no hindrance to that neither Others gifts as long as they rather further then hinder the use of our own gifts can be no blur in the worship of God The same man doth wrangle with the originals too not denying them but denying the use of the book in the originals themselves in worship for that the Prophets and Apostles wrote books but did never divide their books into Chapters and Verses till Henry Stephens but the other day first made the verses of the New Testament which being man invention is not saith he to be used in the worship of God But whether Stephen Langton Arch-bishop of Canterbury did it first for chapters or Robert or Henry Stephens for the New Testament did it into verses is not material sith we place no Religion in it and this provision is known to be a great helpe to men in the worship of God We passe by this as a giddinesse of a weak braine in this Sebaptist He grants Translations are of good use but not in the worship of God and if of good use elsewhere why not there Saint Paul exhorts the Collossians That the Word of God might dwell in them richly in all wisdome They being Grecians I take it for granted that the most of them were not skilled in the
So I dare lay it on the same God that he in his providence is so with the Church of the Gentiles that they have and do preserve the Greek Text uncorrupt and clear As for some scapes by Transcribers that comes to no more then to censure a book to be corrupt because of some scapes in the printing and 't is certaine that what mistake is in one print is correctin another A second Proposition is That God never did suffer his Church to be without a sufficient Rule and there can be no rule but translations to the Vulgar Therefore I make no question but the sweet providence of God hath held the hearts and hands and pens of translators so in all true Churches in all times that the virnacular and popular translation into mother tongues have beene made pure without any considerable tincture of errour to endanger the soules of his Church For what if Interpreters and Translators were not Prophets yet God hath and doth use so to guide them that they have been are and shall be preserved from so erring in translating the Scriptures that the souls of his people may have that which will feed them to eternal life that they shall have sufficient for their instruction and consolation here and salvation hereafter This is the opinion of Bellarmine himselfe albeit he appropriates it to their vulgar Translation yet I think the eye of providence provides for all vulgar and vernacular translations in their mother tongue for all true Churches in the world Translations are sufficient with all their mistakes to save the Church I will deliver this in the words of Master Baine Faith cometh by hearing of the word from a particular Minister who by confession of all is subject to errour As God hath not immediately and infallibly assisted Ministers that they cannot erre at all so we know that he is in some measure with them that they cannot altogether erre A Translation that erreth cannot beget faith so farre forth as it erreth The word Translated though subject to errour is Gods Word and begetteth and increaseth faith not so farre forth as man through frailty erreth but as he is assisted through speaking and translating to write the truth So he This gives full satisfaction to me and I hope it will to others The maine Conclusion for a ground of all is the evidence and seale of the Spirit of God which perswadeth us of the saving truth in the Translation and by way of Ministry to come to saving faith by the preaching of the Word by our several Ministers Papists cry up the inerrable and infallible authority of the Church and yet they themselves deny not but their particular preachers whom they heare are as subject to erre as any of ours are I know no authority the Church hath whatever the Church doth is but Ministerial The Papists and we agree in this That Translations Originals Reading Preaching is of no saving effect without the Revelation and Testimony of the Spirit Canus I rather choose to mention him the oftener because Dr. John Rainolds saith that he was of better minde and sounder judgement then Popish Doctors are the most of them It is a great errour saith he in them who think they can either understand or interpret the Scripture without the peculiar gift of the holy Ghost And againe The last resolution of our faith must be in the inner efficiency of God moving to beleeve We believe not for that John or any man else saith it but because God hath revealed it Now that God hath revealed his minde we do immediately believe it by special instinct And again The formal reason of our assent is the light of God which God doth infuse into us and for this he cites Aquinas Lect. 2. ad Rom. 10. And as the understanding in us discernes of natural things and the taste in matters of sense so when the minde of a man is inlightened by the Spirit we are inabled to discerne doctrines necessary to salvation from errours which are not of God This his resolution is often up and down in his book Bellarmine is for the same conclusion A man cannot saith he without the special illustration of God believe the mysteries of faith And again Faith cannot arise in the heart but by divine revelation which is either immediately from God alone or by the instrument of the Word reade or preached I think it hath truth in it which Canus observes That Peter had heard the Testimony of John Baptist when with open voice he proclaimed Christ to be the Son of God John 1. 84. and had moreover with his own eyes seene many miracles of Christ yet after all these Christ doth ascribe Peters confession of his saith to none of of these but onely to divine revelation So then Protestants and Papists we and they concurre in this That at last we must sit down by the evidence and sealing testimony of the Spirit but with this difference They say The Spirit gives light and evidence to the authority of the Church we say To the Sovereignty of the Scriptures Nothing can be seene without some light or other Things of Reason cannot be conceived without the light of reason nor things of the Spirit without the light of Faith and of the Spirit Though Wotton hath cast an unhappy stone or two at translations yet when he comes to answer Fisher who said That the Spirit of God teacheth and perswadeth men to believe the Church Are you saith Wotton they who mock at private spirits and yet are glad to flie that help Is it not as likely the Spirit should teach men which is the Scripture as which is the Church and assure them of a translation as of this or that mans Ordination and Priesthood So he thus at last he is for the divine authority of translations But is not this to fall upon private revelations No such matter for we call not in for the Testimony of revealing of the Spirit to teach us any thing but what is revealed in the word that wer to bring in privat revelations But because none doth or can know the secrets of God but the Spirit of God therefore we say that we are made to see the evidence of truth first revealed in the Word and then by that light which the Spirit kindleth in our hearts both the Scripture to be the Word of God and the minde of the Sripture is not onely revealed but confirmed to us by the Testimony of the Spirit in us and to us So here is no use of the Spirit to reveal new lights but to shew us the evidence of these truthes which are in the Word A private spirit is to lead us from this is to lead us to the Word And all this is done by illightning our understandings and sanctifying our wills to discern and to approve the evidence of truth which is in the Scripture and no other They
say their Church cannot erre in matters of Faith And why forsooth Because it is infallibly guided by the strait line of the spirit We say The true Church cannot so erre in matters of faith or life as to fall away from Christ and so to fall into damnation And why Because besides other helps the true Church is guided by the certain and infallible direction of the spirit the vicar general to our Lord Jesus Why then may not we twit them rather then they do us with the private spirit Aquinas the first through-Papist that ever was It is Dr. John Rainolds censure of him shall speak last for this point All holy learning is proved out of the Scriptures onely necessarily out of all other authors only probably For our faith doth rest on the revelation made to the Apostles and Prophets who wrote the Canonical Books and not on any other revelation if any be made to other Doctors So he and he was preferred by Innocent the Pope before all Writers next to the Scriptures well might the Pope so do saith the same Dr. Rainolds for that he deserved better of the Papacy then all the Fathers These things are so plaine that to argue more were to weaken them As I have read it to be the observation of Tully That things perspicuous and clear are much obscured by much arguing I hope the Papists for shame will give over fooling against us that we run after private Spirits and revelations since Aquinas the flower of the Papists speaks out as much as we do as touching the sealing of the Spirit The Application of all I have made a long and tedious discourse about the Originals and Translations because I find by my self that things let fall in Print by learned men and great reformers as touching the Originals that none can say this is the Hebrew that the Greek but because Linguists and learned men say so and they may erre Nor that this is the English of the Hebrew or of the Greek which we say is but men subject to trip do so say That the Originals transcribed into many Copies might erre and mistake and for the translations that there be flaws in them too since the transcribers and translators were no Prophets but men though not willing perhaps yet subject to speak and write besides the matter that translations are not the Word of God nor our rule These and such things as these I doubt not do stagger the thoughts of weak of strong Christians too and drive a many towards Atheisme And now saith a sick soule What shall a poore feeble-hearted Christian do My counsel is that when he is come to be certain without actual doubting by reasons arguments consent of times of the Church that our Bible is the Word of God that he would in all humility and sincerity apply himselfe to read it to hear it read to heare it preached and he may promise to himself that by the use of the word the Spirit of God will infuse inspire divine saving faith into his soul and free him not only from all actual but possible doubting that the Bible translated is the word of God And if the translation then the Originals For what ever is the instrument to convert the soul must needs be the pure word of God Some are firme that God never works a miracle but to confirme truth This is past question that the Spirit of God doth never work this miracle to convert the soule but by Gods word So say Now I know that it is the pure word of God for that it is a means to convert my soul so Psal. 19. 7 The Law of the Lord is perfect converting the soul By this then I know that it is without dispute the perfect Law of the Lord because it doth not only evince and convince me but convert my soul St Austine saith that he was converted by reading the last verse of the thirteenth to the Romans and that did prove to Austine that it was the perfect Law and word of God It is storied that Cyprian was converted by reading the Prophet Jonas And Iunius in his life written by himself saith that he was converted by reading the first Chapter of the Gospel of Iohn For Austine Cyprian I think neither of them had much skill in the Originals no nor Iunius neither at that time wherefore it is plain enough that they were converted by reading translations When then a man doth finde that by reading or hearing translations read or preached upon it hath pleased God to warme thy heart to turn and change thy poor soul to convert thee into a new creature go thy ways doubt nothing its an argument past answer that the Bible even as translated is the Word of God Go on look on it as Gods word read on still be diligent to hear it with the best ears thou hast and thou shalt finde it more and more to convert and sanctifie thee and so by consequence to assure thee by an undoubtful and divine faith inspired and infused into thy poor soul by the Spirit of God that this book no other is the very Word of God By this you see where and how the poor crazy soul may find rest and it is to rest on the translated Word of God waiting therein on the line of the sweet providence who by the use of the word will breath into his soul divine faith infused by the sure influence of the Spirit of God which spirit brings a light with it by which we know that what we know this is done by a divine faith not by humane conjecture being wrought in us by a special providence of God perswading and drawing us to acknowledge the contents therein to be of Divine authority Nor is this as I said to make our private spirit the rule of our faith but we lay all at the foote of the divine providence to put light into our minds and then to work in us a firm assent to the Word of God that it is indeed and truth the very Word of God And none of this is done otherwise then by the Word of God itself and the spirit joyning with the Word In a word nothing can work saving grace in any man to the conversion of his soule but the very Word of God But this the word translated hath wrought in me therefore I know by this that the Scripture translated is the word of God sith nothing but Gods word can turne and convert the soul Make the most of that which some call universal tradition it can bring us no farther then an humane belief little better is it then that which the Papists call the authority of the Church The Ministry of the Church we grant needful and useful but for the authority of the Church we acknowledge none Thus the Jewes are for their Rabbines and their universal tradition So did the Saracens like as the Gentiles