descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts 2. Wee shall now lay downe some propositions or Theoremes about the sufficiency of Scripture 1. In every Age of the Church the Lord hath revealed so much supernaturall truth as was for that age necessary unto salvation his wayes he made knowne to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace 2. The substance of all things necessary to salvation ever since the fall of Adam hath beene and is one and the same as the true Religion hath beene one and unchangeable 1. The knowledge of God and Christ is the summe of all things necâ—ssary to salvation John 17. 3. Col. 2. 2. but this knowledge was ever necessary Jer 9. 23. Acts 4. 12. the Fathers indeed saw Christ more obscurely and aenigmatically we more clearely distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as wee John 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himselfe to be one and unchangeable as in nature so in will Heb. 13. 8. Rom 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jewes so hee would justifie both the circumcision and uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Son Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the old Testament did before instruct Matâ—hew 5. 17 John 5. 39. Acts 10 43 Luke 24. 25 26 27 44. 45. Acts 18 28. 17. 7. 26. 22. 28. 23. Rom. 6. 26. Therefore the beleeving Jewes and the converted Gentiles are sâ—iled the children of faithfull Abraham being justified by Faith as Abraham was Whence wee may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happinesse The Word of God being uttered in old time sundry ways was at length made knowne by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his Will and Pleasure So long as there was any truth in any Age necessary to bee more fully and clearly knowne then was already revealed in the Bookes of Moses it pleased God to stir up holy men whom he Divinely inspired and sufficiently furnished to make the Truth knowne unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the old Testament more clearely then it was before manifested in the Bookes of Moses the time and Age of the Church requiring the same The Church of the Jewes in the severall Ages thereof was sufficiently taught and instructed in all things necessary to salvation by the writings of Mâ—ses and the Prophets which appeares 1. In that our Saviour being asked of one what hee should doe that hee might inherite eternall life answered what is written in the Law and Prophets how Readest thou Luke 10. 25 26. and out of the Scripture hee declared himselfe to be the Saviour of the World foretold and promised Matthew 21. 44. 26. 31. Luke 4 21. 24 25 26 27 44 John 3. 14. 2. The answer of Abraham to the Rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithfull Jewes in all things necessary to salvation Luke 16. 29 30. by them they might learne how to obtaine Life and escape Death when hee saith Let them heare them he meaneth them onely as that place is meant Mat. 17. 5. 3. The Jewes themselves acknowledged the sufficiency of those writings to leade them unto life and happinesse John 5. 39. 5. The Prophets did expound the Law of God and speake more plainely precisely and distinctly touching the comming of the Messias then Moses did but the last full and cleare Will of God touching the salvation of man was not manifested by them that was together and at once to be published and taught by the Messias who also at his comming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to bee the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrin which he delivered 2. This was well knowne not onely among the Jewes but also among the Samaritanes in so much that the woman of Samaria could say I know when the Messias is come he will tell us all things John 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that we are not hereafter to expect or looke for any fuller or more cleare Revelation of Divine mysteries then that which was then delivered 4. Christ is called a mediator of the New Testament or the new Covenant Heb. 9. 15. because all things are established by him as they ought to continue for ever for that which is old decayeth and is ready to vanish but that which is new abideth Heb. 8. 13. 5. It pleased the Lord in great wisdome to reveale the Covenant of grace to the Church that she might not despaire but obscurely at the first that she might earnestly long for the coming of that Messiah who was to make known what he had heard and seene of the Father which dispensation was needfull that the grace of God might not be contemned as haply it would have been if God had fully revealed and made knowne his bounty unto man before he had seen his misery and the necessity thereof Our Saviour Christ for substance of doctriâ—e necessary to salvation taught nothing which was not before in some sort contained in the writings of Moses and the Prophets out of whom he confirmed his doctrine but that which was in them more obscurely Enigmatically and briefely he explained more excellently fully and cleerely the Apostles proved their doctrine out of the Books of Moses and the Prophets Act. 17. 11. and 26. 22. Luke 24. 27. Rom. 1. 2. Act. 28. 23. 6. All things necessary in that manner as we have spoken were taught and inspired to the Apostles by our Saviour Christ and there were no new inspirations after their times nor are we to expect further hereafter which we prove 1. By places
Arts and Sciences but they could not learne of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himselfe did speake 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13 3. In thâ—ir owne judgement the most holy did erre as 1 San 16. 1 and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Austin to Jerome to give this honour onely to the Canonicall bookes firmely to believe that no authour of them erred in writing from all others he expected proofe from Scripture or reason 12. The wonderfull consent singular harmony and agreement of the Scriptures shewes that they came not from men but from God John 5. 46. each part sweetly agreeth with it selfe and with another and with the whole Acts 26. 22. 11. 17. Luke 24 27. John 5. 46. Matth. 4. 4. what was foretold in the old is fulfilled in the new Testament If there seem any contrariety either in numbring of yeeres circumstance of time and place or point of doctrine the fault is in our apprehension and ignorance not in the thing it selfe and by a right interpretation may easily be cleared See Dr. Willet on Gen. 24. 38. These considerations strengthen this argument 1. The length of time in which this writing continued from Moses untill John to whom was shewed the last authenticall revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of books that were written and of writers that were imployed in the service 3. That difference of place in which they were written which hinders the writers conferring together Two other arguments may evince this truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 Kings 7. 24. Christ himselfe and the Apostles for the confirmation of their doctrine such as the devill was not able to resemble in shew The raising of the dead the standing still or going backe of the Sunne the dividing of the Sea and the Rivers the making of the barren fruitfull My works testifie of me saith Christ and believe the workes which I doe if you will not believe me 2. Preservation of the bookes of the Scripture 〈◊〉 the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by divine providence he hath preserved the same whole and entire Here we have three arguments in one 1. The hatred of the Devill and his wicked instruments against the Scripture more then any other booke Antiochus burnt it and made a Law that whosoever had this booke should die the death yet secondly it was preserved maugre his fury and the rage of Dioclesian Julian and other evill Tyrants Thirdly the miserable end of Julian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other persecutors of this doctrine The bookes of Salomon which he wrote of naturall philosophy and other knowledge the profitablest bookes that ever were the Canon excepted are perished but those alone which pertaine to godlinesse have been safely kept to posterity which is the rather to be observed since many more in the world affect the knowledge of naturall things then godlinesse and yet though carefull of keeping them they have not been able to preserve them from perpetuall forgetfulnesse whereas on the other side these holy writings hated of the most part and carelesly regarded of a number have notwithstanding as full a remembrance as they had the first day the Lord gave them unto the Church The Roman Empire for 300 yeeres set it selfe to persecute and extirpate this new doctrine and in all these troubles the Church grew and increased mighily Acts 12. 1. Herod killed JAmes with the sword yet v. 24. the word grew and multiplied The miracles wrought in the confirmation of Scripture differ much from the wonders wrought by the false Prophets Antichrist and Satan himselfe Matth. 24. 24. 2 Thes. 2. 11. Apoc. 13. 13 14. they are neither in number nor greatnesse comparable to these 1. They differ in substance Divine miracles are above and against the force of nature as dividing of the red Sea the standing still of the Sunne the others seem wonderfull to those which are ignorant of the cause of them but are not true miracles simply above the ordinary course of nature but effected by the art and power of Satan or his instruments by naturall causes though unknown to men and many times they are but vaine delusions 2. They differ in the end those true miracles were wrought by the finger of God for the promoting of his glory and mans salvations these to seale up falshood and destroy men confirmed in idolatry and heathenisme 2 Thess. 2. 9. Those were not done in a corner or secretly but openly in the presence of great multitudes nay in the sight of the whole world by the evidence of which an unknown doctrine before contrary to the nature and affections of men was believed Bainham said in the midst of the fire Ye Papists behold ye looke for miracles and here now ye may see a miracle for in this fire I feele no more paine then if I were in a bed of down but it is to me as sweet as a bed of Roses The miracles done by our Saviour Christ and his Apostles receved testimony of their most venemous and bitterest enemies they had 2. The Testimony 1. Of the Church and Saints of God in all ages 2. Of those which were out of the Church 1. Of the Church Both ancient and Judaicall and the present Christian Church 2. Of the members of the Church 1. The Church of the Jewes professed the doctrine and received the bookes of the old Testament and testified of them that they were Divine which invincible constancy remaineth still in the Jewes of these daies who though they be bitter enemies to the Christian Religion doe stiffely maintaine and preserve the Canon of the old Testament pure and uncorrupt even in those places which do evidently confirme the truth of Christian Religion 2. The Christian Church hath also most faithfully preserved the old Canon received from the Jewes and now delivered by the Apostles as a depositum and holy pledge of the Divine will 2. Of the members of the Church the constant testimony which so many worthy Martyrs by their blood have given to the truth Rev. 6.
for holy men wrote as they were moved by Gods Spirit 4. Some thinke it the errour of heedlesse writers who might easily so erre but all the oldest Copies and the most Ancient Fathers have the name of Jeremy 5. Some say that Zachariah being Instructed and trained up with Jeremy did deliver it by tradition from Jeremy and so Jeremy spake it by Zachariah which might be true because it is said in the Text as was spoken by Jeremy not written But sixthly the most compendious and likely way of reconciling is this that Zachary and Jeremy was the same man having 2 names which was very usuall among the Jewes as Salomon was called Jedidiah Iehoiacim Jeconias and Coniah Simon Peter Cephas and Bariona Matthew Levi. So farre Junius and Doctor Taylor See Mr. Robert Baily on Zach. 3. 1. 2. p. 11. and last large Annotat. The best of the Popish writers cannot deny but that the name Jeremy the Prophet is put for Zachary either through the negligence of the Scribes or else it was inserted into the Text out of the Margent the Evangelist saying no more but that it might be fulfilled which was spoken by the Prophet as both Iansâ—nius and Maldmate in loc doe confesse 1 Chamier distinguisheth of a twofold depravation one of Interpretation herein we excuse not nor defend the Jewes Second of the letter herein they are to be patroniz'd against the Papists who thorow their sides strike at the very Scriptures and labour to overthrow their authority The Hebrew Edition then notwithstanding these and such like frivolous objections is sincere and uncorrupt and if any errours crept in through negligence or Ignorance of the Pennien which Copyed out the Bookes yet Bellarimine himselfe granteth they arâ— of no great moment in matters pertaining to saith and manners saith he there is nothing wanting in the integrity of the Scriptures Haud negare ausim temporum injuria descriptorum iucuria errata quadam sphalmata in textum hebraum irrepsisse Amâ—ma Antibarb bibl What reasons can the Jesuites alledge why the Hebrew and the Greeke which kept their integrity 400 yeares together after Christ amidst as bitter Enemies as ever they had as troublesome and tempestuous times as ever were since should after in time of lesse danger and greater quiet loose not their beauty onely but their Chastity also And we marvell that the Jesuites are not afraid to suffer this blot to fall upon their Popish government which boasteth and saith it is the pillar of truth and yet hath had no better care to preserve the truth Objections of the Papists against the purity of the Greeke Text in the New Testament Ob. They instance in Rom. 12. 11. to be corrupt the Greek hath serving the time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sol. Many of the ancient Greek Copies and Scholiasts have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Salmerond the Jesuite confesseth serving the Lord and it appeareth in the Syriacke translation and who seeth not that it might rather be an oversight of the writer taking one word for another rather then a fault in the Text and the cause of the mistake saith Beza was the short writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was taken by some for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas they should have taken it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we should admit the other reading we must not understand the Apostle as if he commanded us to be temporizaers or to apply our selves to the corrupt customes and manners of the times but to keep time in all our actions and doe them in the fittest season as Col. 4. 5. Ephes. 5. 16. Ob. Erasmus the best translator of all the later by the judgement of Beza saith that the Greek sometimes hath superstuities corruptly added to the Text of holy Scripture as Matth. 6. The doxologie for thine is the Kingdome the power and the glory for ever and ever He calleth these words trifles rashly added to the Lords Prayer and reprehends Valla for blaming the old vulgar Latine because it hath them not Tertullian Cyprian Ambrose Jerome and Augustine doe expound the Lords Prayer and yet make no mention of these words Beza confesseth it to be magnificam illam quidem sanctificam a most high and holy forme of expression sed irrepsisse in contextum quae in vetustissimis aliquot codicibus Graecis desit it is not to be found in that vetustissimus codex by Beza to the university Library of Cambridge that Copy perhaps was corrupted by the Heretickes It is not presently trifles whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name and yet they doe Erasmus wrong to say that he called that part of the Lords Prayer trifles absolutely for he stiles it so conditionally if it be not part of the Ancient Text. 2. If Erasmus had understood that that passage had beene taken out of the Book of Chronicles written by the penne of the holy Ghost he would no doubt have taken heed how he had called this conclusion of the Lords Prayer trifles for it appeareth manifestly that this sentence was borrowed from David 1 Chron. 29. 11. with some Abridgement of the Prophets words 3. That cannot be superstuous without the which we should not have had a perfect form of Prayer for since Prayer standeth as well in praising of God and thanksgiving as in petitions and requests to be made unto him it is evident that if this conclusion had beene wanting there had wanted a forme of that Prayer which standeth in praise and thanksgiving 4. If to give a substantiall reason of that which goeth before be superfluous then this conclusion may be so 5. For confirmation of this reading we may alleadge besides the consent of the Greek Copies the Syrian interpretation which is very Ancient Chrysostome Theophylact and Euthymius expound it The Lords Prayer in Luke is perfect in respect of the Petitions yet nothing hindereth but that in Matthew might be added the confirmation and conclusion Matthew hath many other things in his Gospell which Luke hath not Salmeron reproves Cajetan for calling this Multilâ—quium since there is a notable confession of 4 properties of God his Kingdome Power Glory and Eternity I should now shew that neither the translation of the Seventy nor of the vulgar Latine are authenticall but there are two questions of great moment first to be discussed The first is whether any Bookes of the Scripture be lost The second whether the Scripture of the Old Testament was punctata from the beginning To the first question that we may give a right answer we must distinguish of the Bookes of Scripture some were Historicall Ethicall or Physicall others Dogmaticall The former might perish and fall away but not the latter Therefore that common objection of divers Books mentioned in the Old Testament whereof we finde none so
both from all prophane and Sacred writings and Paul honours it with this Elogie a faithfull saying and worthy of all acceptation 1 Tim. 1. 15. a more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firme As God is Iâ—hovah of himself so is his word autoritative of it selfe and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeale to it is above opinions of men conscience and therefore it must determine all controversies 2. It is true and certaine verity is affirmed of the Scriptures primarily internally and by reason of it selfe which is called the truth of the object which is an abâ—olute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively Image so that all things are delivered in it as the Holy Ghost hath dictated whence those honourable titles are given to it the Scripture is called a sure word 2 Pet. 1. 19. Psal. 19. 7. the Scripture of truth Dan. 10. ult words of truth Eccles. 12. 10. Yea truth it self John 17. 17. having the God of truth for the Authour Christ Jesus the truth for the witnesse the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which heare it 2 Pet. 2. 2. The Apostle preferres the Scripture before the Revelation made by Angâ—ls Gal. 1. 8. Christ commends the certainty of it above all other sorts of Revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it selfe prima veritas and pura veritas The Scripture hath a twofold truth 1. Of assertion it containeth no errour 2. Of promise there is no unfaithfulnesse in it The first truth referres to the matter which is signified properly called truth or verity The second referres to the intention of the Speaker which is properly called veracite or fidelity the latter is implyed Psal. 19. thy Testimonies are sure and so the sure mercies of David the former is implyed in that the word is purer then Gold 7 times refined There are two signes of truth in the Scripture 1. The particularity of it it names particulars in genealogies dolosus versatur in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all naturall reason as the doctrine of the Trinity the incarnation of Christ justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in doctrin or worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonicall generally by the Fathers of the word Canon which signifieth a rule because it containes a worthy rule of religion faith and godlinessâ— according whereunto the building of the house of God must be sitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kind and so the measure of all the rest 3. It must be inflexible 4. Universall 1. It is a perfect rule of faith and obedience and able to instruct us sufficiently in all points of faith or doctrinals which we are bound to beleeve and all good duties or practicals which we are bound to practise Whatsoever is needfull to beleeve or to doe to please God and save our soules is to be found here whatsoever is not here found is not needfull to beleeve and practise for felicity Christ proveth the resurrection of the dead being an article of our faith against the Sadduces Matth. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Matth. 12. 7. The Heads of the Creed and Decalogue are plainely laid downe in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For faith Jerome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We beleeve because we read we doe not beleeve because we doe not read Christ often saith have ye not read is it not written what is written in the Law Luke 10. 26. faith and the word of God must run parallel This we first beleeve when we doe beleve saith Tertullian that we ought to beleeve nothing beyond Scripture When we say all matters of doctrine and faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Scripture but that all are either expressed therein or by necessary consequence may be drawne from thence All controversies about religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Josh. 1. 7. Franciscus de Sâ—lis a Popish Bishop saith the Gospell was honoured so much that it was brought into the Councell and set in the midst of them and to determine matters of faith as if Christ had been there 2. It is a perfect rule for our lives and practise Psal. 19. 11. and Psal. 119. 9. In the Scriptures there are delivered remedies against all vices and meanes are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphore taken from a way or rule saith Chamier when Linacer a learned English man heard the beginning of the 5. of Matthew read Blessed are the poore in spirit c. he broke forth into these words either these sayings are not Christs or we are not Christians It is a perfect not a partiall and insufficient rule as the Papiâ—â—s make it as God is a perfect God so his word is a perfect word if it be but a partiall rule then it doth not perfectly direct and he that should perfectly doe the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partiall rule then men are bound to be wise above that which is written that is above the Law and Gospell Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdome Psal. 19. 8. 2 Tim. 3 15 16 17. 3. Men in the matter of faith and Religion are sent to the Scripture onely 2. The Scripture is an Infallible rule Luke 1. 4. of which thou hast had a full assent Regularectè definitur
faith knowledge assent and full assurance these cannot consist without the perspicuity of the Scripture the divine promises also of writing the Law in our heart and concerning the spreading abroad and cleare light of the Gospell should be to no purpose if the Scriptures should not â—e plaine in things necessary to salvation All difficulty in understanding the Scripture ariseth not from the obscurity of it but from the weaknesse of our understanding corrupted by naturall ignorance or blinded by divine punishment and câ—rse therefore it no more followes from thence that the Scripture cannot be an infallible and onely rule of faith and life because some obscure things are found in it not understood of all then that the Bookes of Euclide are not perfect elements of Geometry because there are some abstruse theoremes in them which every vulgar Geometrician can not demonstrate or that Aristotles Organon is not a perfect Systeme of Logicke because a fresh Sophister understands not all its subtilties More distinctly we say that the Scriptures are plaine and obscure in a threefold respect 1. They are plaine and easie to be understood by all men in Fundamentals and the Speciall points necessary to salvation as the Decalogue the Apostles Creed the Lords Prayer and the like unlesse by those whose minds the God of this world hath blinded if they be obscure in some lesse principall and circumstantiall matters there is need of interpretation that the meaning may be more clearely unfolded 2. A difference of persons is to be considered either more generally or more specially 1. More generally as they are elect and regenerate or reprobate and unregenerate to those the Scripture is plaine and pe picuous to whom alone it is destinated and whose minds the Holy Ghost will inlighten by the Scripture John 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19. 7. Matth. 11. 5. and 25. 25. Psal. 9. 10. 12. 13. 14. Yet the flesh and unregenerate part in them puts in impediments but that Ignorance is removed at last Luke 8. 10 The reprobates continue involved in perpetuall darknesse and blinded with Ignorance hypocrisie covetousnesse pride and contempt of divine learning even seeing they see not Psal. 36. 3. Esay 29 9. Jer. 5. 21. Esay 6. 9. 2 Cor. 3. 14. there is a vaile over their hearts 2 Cor. 4. 3. 4. which is the cause why is so many ages under the Papacy the Scriptures were not understood because they preferred a lye before the love of the truth 2 Thess. 10. whose Ignorance is a deserved punishment of that contempt which they shewed to the Scriptures and their authority 2. More specially the persons are distinguished according to the diversity 1. Of Conditions of life and vocations for so many places of Scripture are hard to this sort of men which are more easie to another neither is it required that all things be understood of all men the knowledge of more places is necessary in a Minister then in a Trades-man and Husband-man yet it is an 〈◊〉 Rule to every one in his Vocation 2. Of capacities and wits for every one hath his measure of gifts so among Ministers some understanâ— the Word more obscurely some more plainly yet it is to all a perfect rule according to the measure of Gifts 3 Of times all things are not equally obscure or perspicuous to all ages many things are better understood now then in times past as the prophesies and predictions of Christ and the times of the Gospell so in the Mysteries of the Revelation the exposition rather of moderne Interpreters then Fathers is to be received because in our times not theirs there is an accomplishment of those Prophesies and many things were more clearely knowne by them in those dayes the Ceremonies and Types of Moses his Law were better perceived by the Jewes then us God the Author of the Scripture could speak perspicuously for he is wisdom it selfe and He would speake so because he caused the Scripture to be written to instruct us to our eternall salvation Rom. 15. 4. and he commands us to seek in the Scripture eternall life We do not account the prophecy of Esay touching Christ which the Eunuch read to be a dark and obsure prediction but wee know it was cleare and plaine enough though the Eunuch a raw Proselyte understood not the meaning of it The Fathers proved their opinions out of the Scriptures therefore the Scriptures are more clear then the writings and commentaries of the Fathers To every one which readeth with humility and invocation of God the Booke of the Apooalypse the obscurest and hardest Booke to understand of all other blessednesse is promised which when it cannot beâ—all to any that understandeth nothing it is manifest that the promise of blessednesse includeth a warrant of understanding of it so much as is necessary to salvation We affirme that many places in the Scripture are very obscure and that either from the obscurity of the things as in the Prophesies of future things the event must interprete them as Daniels Prophecies of the foure Monarchies were in times past very darke but easier since when all things were fulfilled so the comming of Antichrist in the new Testament drew the Fathers into divers opinions so even yet there are many things obscure in the Revelation which are not accomplished So those things which are spoken of the Messiah in the old Testament are either not understood or not fully without the new Testament Sometimes the ambiguity of words breedes a difficulty as I and the Fathers are one the Arrians understood it of a union of will as when Christ prayed John 17. that the Disciples might be one Hitherto may be referred those places which are to be understood allegorically as the Canticles the first Chapter of Ezechiel 3. Some places are obscure from the ignorance of ancient Rites and Customes as that place 1 Cor. 15. 29. of Baptizing for the dead is diversly explained by interpreters both old and new There are six interpretations of it in Bellarmine l. 1. de purgatorio c. 8. Ambrose saith Paul had a respect to that custome of some who Baptized the living for the dead Piscator Bucane say the custome of the ancient Church is noted here who Baptized Christians at the Graves that so it might be a symbole of their beliefe and confession of the Resurrection of the Dead Tarnovius proves that that rite was not in use in the Apostles time Calvin interprets it of those who were Baptized when they were ready to die but Beza thinkes by Baptizing is understood the 〈◊〉 of washing the bodies before the Buriall Andreas Hyperius sheweth in a peculiar tract what various opinions there are about this place Voetius hath written a tract de insolubilibus Scripturae Estius and Dr. Hall on the hard places of Scripture Divers reaâ—ons may be rendred why God would have many things in the Scripture obscure and difficult 1. To
thinke Ephes. 3. 20. that goodnesse which is in him is Infinite his love is infinite his mercies are infinite and so is his anger That which is of it selfe cannot be limited by any thing Every creature is limited and hath certaine bounds set to it by its causes especially the efficient and the matter but God is no way limited he hath not any bounds of any kind but is altogether infinite or boundlesse Isay. 40. 12. 15. 17. Every creature hath a threefold limitation 1. Of kinds of being 2. Of degrees of its being 3. Of circumstances of its being First each thing is set in its owne ranke or order with other things some being of one kind some of another some things are simple some compounded some corporeall some incorporeall some things living some things void of life some things sensible and some things senselesse and so in the rest The maker of all things hath as it were sorted them into divers kinds for the greater beautifying of the whole and demonstration of his wisdome in this varietie Againe things of the same kinde and of other kinds too differ in the degrees of being some have lower some higher degrees of what they have some a more lively life some a quicker sense some more power some lesse some greater degrees of wisdome God is not limited to any kind of being but hath in himselfe all kinds of being not subjectively but eminently He hath a being beyond all degree and measure whence all his properties are Infinite allsufficiency omnipotency omniscience infinite wisdome and truth and all in him incomprehensible and infinite He is unlimited in regard of time or duration and so is Eternall in regard of place and so is immense or omnipresent in regard of degrees of all things that are in him and so is perfect Infinite in stability immutable in his power omnipotent Gods infinitenesse makes all wonderfull his mercies are infinite his love infinite his goodnesse and excellencies infinite A thing may be said to be infinite either absolutely and in the whole kind of being so God all good is in him formally or eminently 2. In some certaine kind only as if there were infinite quantity it were only infinite in the way of a body it would not containe all other things in it From Gods Infinitenesse ariseth his All-sufficiency he is enough for himselfe and all things else to make them happy and perfect in their severall kinds his all-sufficiency is that whereby God is of himselfe all-sufficient for himselfe to make himselfe most blessed and to satisfie all other things and make them happy in their severall kinds God hath therefore taken this name upon him and by the commemoration of it did comfort Abrahâ—m and encourage him to be his servant But Dr. Preston hath written so largely and well of this Attribute that I shall not need to say any more of it Object The Angels and Saints see the Essence of God therefore it is not infinite Math. 18. 10. 1 Cor. 13. 12. 1 Joh. 3. 2. Sol. 1. We must distinguish between vision and comprehension God is seen of the Angels and Saints but not comprehended 2. The finite understanding knoweth God beatifically not by the force of nature but by a supernaturall illumination of the Holy Ghost and benefit of grace 1. This is a terror to wicked men his anger and hatred are Infinite therefore his anger is compared to all things terrible 2. serves to reprove their folly who will loose God to get any pleasure or profit infinite glory and happinesse for finite things 2. Exhorts us not to pronounce rashly of his decrees and attributes for this only can be comprehended of God that he cannot be comprehended we must not measure Gods infinite power and wisdome by our shallow capacities the endeavouring to measure the nature and decrees of God by our humane reason hath been one maine cause of many desperate errors in the world therefore Paul Rom. 11. silenceth high and inquisitive disputes by this exclamation Oh the depth of the wisdome and knowledge of God how unsearchable are his waies 3. What is a sinfull mortall man in comparison of God Esay 40. 15. 16. 17. therefore he should humble himselfe before him and acknowledge his nothingnesse All the whole world compared to the Infinite God is but as a point let us therefore stand amazed at the consideration of this Infinitenesse and say with David Psalm 8. 5. 86. 8. We should loue God intensively with our chiefest affection and extensively above all things He is an Infinite Ocean of all joy and happinesse he is a continuall object of joy and delight to the Saints and Angels in Heaven they are not weary of him our infinite desires are fully satisfied with him alone that is Infinite God is Immense or Omnipresent Psal. 139. 7. 8. 9. 10. Josh. 2. 11. Job 11. 8. Jer. 23. 23. 24. Immensity is taken 1. largely so it is the same with Infinitenesse signifying that God is neither measured by place nor time nor by any other thing but is in his owne nature and Essence Infinite and Immense Immensum proprie est quod non possis metiri 2. strictly so it differs from Infinitenesse as the Species from the Genus there being 2. kindes of Infinitenesse Immensity and Eternity Immensity is such a property of God by which he can not be measured nor circumscribed by any place but fills all places without multiplying or extension of his essence He is neither shut up in any place nor shut out from any place but is immense everywhere present he is without place and above place present everywhere without any extension of matter but in an unspeakable manner He is above all in all and through all Ephes. 4. 6. over all men by his power in all the Saints by his Spirit and through all the world by his providence God is every where by his essense presence and power Enter praesenter Deus hic vbique potenter 1. By his Essence because he fils all places and spaces with his Immensitie 1 King 8. 27. Isay 66. 1. Acts. 17. 27. 2. By his presence 3. By his power and operation because he workes all in all 1 Cor. 12. 6. This Immensity and Omnipresence of the divine essence is proved to be essentiall to God 1. From Scripture and that 1. Affirmatively when he is said to be everywhere present David proves it by a particular enumeration of places Heaven the Grave the farthest parts of the earth yea all things Psal. 139. 7. 8. 9. 10. He compares places most opposite together and shewing that God is present in them he understands that he is present in the places between Amos 9. 2. Iovis omnia plena 2. Negatively when he is denyed to be concluded and comprehended in a certaine place 1 King 8. 27. 2 Chron. 2. 6. and 6. 18. Act. 7. 48. and 17. 24. 27. 3.
He revealeth himselfe to his creature such a one as indeed he is Reall truth or the truth of things is a property of them by which they are the same indeed which they seem It is an agreement betwixt the being and appearance of things It is double 1. Essentiall or of the very substance of things 2. Accidentall of the qualities and actions of things and this as it is referred to the reasonable creature for such truth can be no where but in it is inward and outward according as the actions are Inward truth of understanding is an agreement betwixt its conceite of things and the things themselves contrary whereto is errour or misjudging and of the will contrary to hypocrisie and dissimulation Outward 1. of word which is Logicall when I speake as the thing is morall when I speake as I conceive the thing to be and also in the matter of promises when I mean as I say and hold still that meaning till I have actually made good my words 2 Of deeds when they are such in the intention and meaning of my mind as in the outward pretence and are agreeable to the promises I have made God is true in all these respects 1. His essence is reall and true he is a God indeed not in imagination alone the Scripture calls God the true God to know thee saith our Saviour Christ the onely true God and whom thou hast sent Jesus Christ. He is the true God not a bare conceit of our own head or fiction He hath not an imaginary and counterfeit but a very reall being he is indeed such he saith he is for that which gives being to other things must needs it selfe be in very deed The other supposed Gods alone in name and in fancy of the worshippers â—ut he is 2 He hath a true not an erroneous conceite of things lie knows all things most exactly he is indeed a willer of true goodnesse 3 He speaks nothing but as the thing is and as he doth conceive it He meanes what he promiseth and doth what he meanes the Lord dissembleth not with men He is true in his Word and his whole Word whether narrations promises threats visions or predictions what he telleth it is as he telleth it what he promiseth or threatneth to doe he intendeth and will performe Psalm 89. 33 34. Deut. 7. 9. 2. Cor. 1. 20. Promissa tua sunt suis falli timeat cum promittit veritas Aug. Confesâ— l. 12. c. 1. 4 God is true in his workes they are not done counterfeitly as those of the Devill but truely Psalm 145. 17. Revel 15. 3. The Scripture proves the truth of God 1. essentially when it affirmes God to be true in his workes Deut. 32. 4. Psalm 25. 10. Revel 15. 3. 16. 7. 2 In his words which is proved both affirmatively John 17. 17. 2 Sam. 7. 28. and negatively Num. 23. 19. 1 Sam. 15. 29. Heb. 6. 18. Reas. 1. All lying and fashood ariseth from weaknesse and imperfection or wickednesse neither of which is in God seeing to be God is to be perfect and absolute He is the Lord God of truth Psalm 34. 5. his sonne is truth John 14. 6. his holy Spirit the Spirit of truth John 17. 6. the Gospell is the word of truth Col. 1. 5. God is the chiefe and first truth the Authour of truth truth is in him essentially and immutably Psalm 100. 5. onely true Rom. 3. 4. This distinguisheth him from false Gods 2 Chron. 15. 3. John 17. 3. God is worthy to be trusted honoured and esteemed ergo most true Where it is said God seduced the Prophets it is not so understood as if God inspired a false prophesie and an errour but that he delivered them to the divell to be seduced 1. It serves to reprove the wicked who believe not threats and the weake Christians who in temptations and desertions doubt of promises 2 It exhorts us to desire the manifesting of this truth Psalm 43. 3. we should be true like God Zach 8. 16. in our words and deeds keepe our vowes with God and promises with men God loves truth as in himselfe so in his creatures but abhors dissimulation and hypocrisie Prov. 12. 22. The true Church is the pillar of truth Gods Word the word of truth Psalm 19. 9. We should therefore believe Gods Word and depend upon his promise seem it never so unlikely or impossible give him the glory of his truth he that believeth setteth to his Seale that God is true he that believeth not maketh God a lyar Will you receive the testimony of men and will you not much more receive the testimony of God He that believeth Gods promises will surely doe the things to which the Lord by promises encourageth him He that believes the threats will forbeare the thing which God by his threats seekes to deter him from This is matter of solid comfort for all the true children of God if he be faithfull they must be happy Truth is that vertue of the wil by which it is moved to goodnesse for Gods sake when the thing moving us to be good is Gods Commandement and the end whereat we aime is the glorifying and pleasing of God then we serve God in truth 5. God is Faithfull 1 Cor. 19. 18. Rev. 19. 11. First in himselfe by an uncreated faithfulnesse Secondly in his decrees Esay 14. 24 27. Thirdly in all his waies and workes Psal. 145. 17. 1 Of creation 1 Pet. 4. ult 2 Of Redemption Heb. 2. 17. 3 Of Justification John 1. 19. 4 Of protection and preservation of his Church Rev. 19. 11. Fourthly in all his words and speeches 1 His Commandements are the rule of truth and faithfulnesse to us Psal. 19. 9. 2 His predictions are all faithfully accomplished many thousand yeeres after as Christs incarnation in the fulnesse of time so Gen. 49. 10. 3 His menaces are most faithfull 4 His promises Exod. 12. 41. Heb. 10. 23. There is a difference between faithfulnesse in the Creator and in the creature 1 This is the ocean and full fountaine from whence all faithfulnesse and truth in men and Angels issue 2 This is the rule and measure of that and the neerer it comes to this the more compleat it is 3 It is unchangeable in him the Angels that fell were faithfull but soon changed so Adam 4 It is in God in most high perfection Reasons 1 Because of his most just and righteous nature whose most righteous will is the rule of all his waies Psal. 145. 17. 2 He is most perfect and unchangeable in perfection 3 Because of his most pure and holy affection 4 There is no imperfection in him to hinder his faithfulnesse Gods faithfulnesse is the ground of all true Religion 1 We must ground all the doctrine of faith all the Articles of faith all our judgement and opinion in matters of faith upon this faithfulnesse of God and this by holding
7. 1. Cor 10 20. The Hebrew names for the Devill are 1. Satan an adversarie 2. Sam. 19 22. of Satan to oppose and resist 2. Pet. 2 14. Belial 2. Cor. 6. though some read it Beliar unprofitable He is likewise called Beelsebub or Beelsebul which word comes of Bagnall Dominus a Lord or Master and Zebub a flie the Idoll of the Achronnes because they thought these best of those pestiferous creatures or else because the Devils were apprehended as flying up and downe in the aire but if it be read Zebul then it signifieth by way of contempt a Dunghill-God Levit. 17 7. the Devils are called Shegnirim the hairie ones because they appeared to their worshippers like hairy goates and in the mountaines The Devill is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accuse because he accuseth men to God God to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio because they know much by creation and by experience The Deuill is called an enemie or the envious man Math. 13 39. the Tempter Matth. 4 3. 1. Thes. 3 5. a Destroyer Apoc. 9 11. the old serpent Apoc. 12 7 9. a roaring Lion 1. Pet. 5. 8. the strong man armed Matth. 12 24. the Prince of the world 2. Cor. 4 4. John 12 31. 2. Their nature The evill Angels are Spirits created at first entire and good Gen 1. vlt. But by a willing and free Apostacie from their Creator are become enemies to God and man and for this eternally tormented John 8. 44. That they are Spirits appeares by the opposition Ephes 6. Wee wrestle not with flesh and blood and this is to bee opposed to those that deny that there are any Spirits or that the Divels are Incorporeall For their sinne what when and how it was it is hard to determine That they did sinne is plaine but the sin is not specified Some say it was lust with women misunderstanding that place the Sonnes of God saw the Daughters of men for it is plaine the Divels were fallen before Chrysostome and our Divines generally conclude it was pride from that place in Timothie 1 Tim 3. 6. though there be different opinions about what this pride shewed it selfe whether in affecting a higher degree than God created them in or refusing the worke and office God set them about which some conceive was the ministration or the guardianship of man which trust they diserted or scorned Zanchius thinketh their sin was that they were not contented with the truth of the Gospell Concerning Christ propounded to them at the beginning and that they chose rather to leave their heavenly mansion then subscribe to the truth An inordinate desire of power to be like God in omnipotencie say the Schoole-men Concerning the time when the Devill first sind it is uncertaine Tempus lapsus non definit scriptura It seemeth they continued in their integritie till the sixth day was past Gen 1 31. It is likely that neither man nor Angel did fall before the 8th day Gen. 2. 1. 2. The Divels stood not long John 8. Hee was a manslâ—yer from the begining they fell before man that is plaine 3. How the Devill sinned seeing his understanding and will were perfect It was initiatively in his understanding and consummativly in his will Many of them fell as appeareth Luke 8 30 there was a legion in one man one of the cheifest as some conceive fell first and drew the rest with him by his perswasion example yet Voetius seemes to doubt of this They fell irrecoverably being obstinate in wickednesse The Schoolemen and Fathers give reasons why they fell soe and not man Aquinas gives this reason from the condition of an Angels will whose nature is such they say that what it hath chosen with full deliberation it cannot refuse it againe but this is noe good reason because the choice made cannot alter the nature of the will The Fathers give these reasons 1. The Divell sinned of himselfe but man was tempted 2. In mans fall all mankinde would have beene damned but in the Angels fall not all Angels The best answer is this when thy had sinned God out of his justice refused to give them any help of grace by which they might rise from sinne and without which it was impossible for them to recover and this is the Apostles argument if God were so severe that he would not give these so great and noble Creatures time of repentance neither would he others The Angels were intellectuall Spirits dwelling in heavenly places in the presence of God and the light of his countenance and therefore could not sinne by error or misperswasion but of purposed malice which is the sin against the Holy Ghost and irremissible But man fell by misperswasion and being deceived by the lying suggestion of the Spirit of errou The Devils malice against man-kinde appeares Gen. 3. where there is an imbred enmitie in the Devill as likewise 1 Pet. where he is saide to be a roaring Lion a Lion roares when he hath got his pray by way of triumph or when hee is hungrie and almost starved and so most cruell This malice of his appeares in his going up and downe the whole world to damne men that though hee get no good by it nay though his condemnation bee so much the greater and therefore if God should let him doe what he would against us He would first bring all outward miserie as upon Job and then eternall damnation And though he knowes God will defend the godly yet he never leaveth to vex them to tempt them to sinne to overwhelme them with griefe and dispaire so that he is opposite to God The Devils malice is beyond his wisedome else he would never oppose the people of God as he doth since hee doth hereby advance their glory and his owne ruine Their craft is seene in their divers and sutable temptations 2 Cor. 2. 12. we read of his methods Ephes. 6. and depths Rev 3. His first stratagem and device is to observe the natural constitution of every mans minde and bodie and to fit his temptations thereunto 2. To observe our naturall abilities and endowments and accommodate his temptations thereunto 3. To apply his temptations to mens outward estate condition and place 4. To tempt us by method begining with questionable actions thence proceeding to sinnes of infirmitie and soe to wilfull transgressions and at last to obstinacie and finall impenitencie 5. To bring us from one extreame to another 6. To perswade that this suggestions are the motions of Gods Spirit 7. To make advantage of time by alluring every age to the peculiar vices thereof as children to idlenesse and vanitie youth to lust perfect age to violent and audacious attempts old age to covetousnesse and every one to the sinnes of the time The Devill is called the Tempter because of his trade and way He takes advantages