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
Saviour did not give the people whole Loaves but distributed them by pieces 4 Such an instructing as acquaints them with the meaning of things and spiritually applyes the same for practice It is not enough to say the Creed and Lords prayer but to understand the sence and apply it to practice 5 An instruction by way of question and answer which is thereby made more plaine and familiar The exercise of catechizing hath been proved to be most ancient and very necessary and usefull and therefore it should be alwaies continued in the Church 1 Because there will alwaies be found Babes which stand in need of Milke not being able to beare strong meate 2 Because as no building can stand without a foundation and none can be expert in an Art except he learne the principles thereof so none can have sound knowledge in Divinity except he be trained up in the grounds thereof The best way to performe this exercise is 1 By short questions and answers the Minister demanding the question the people answering 2 It must be done purely â— Cor. 2. 4. 3 Plainly 2 Cor. 3. 2. Heb. 5. 11. 4 Soundly Titus 2. 7. 5 Orderly 6 Cheerfully and lovingly 2 Tim. 2. 24. praising the forward encouraging the willing patiently bearing with all admonishing such as are unruly Amesius his Christianae eatechesios Sciagraphia is usefull this way and Nowels catechisme in Latine in English there are Bishop Vshers Mr Baines Master Cartwrights Mr Balls Catechismes and Mr Crookes Guide Here is a fault that both teachers and hearers must share betweene them Ministers doe not teach principles sufficiently happy is that man which can say with Paul I have kept backe nothing that was profitable 2 Those are to blame which will not be taught children and servants which are stubborne and unwilling to be catechized some say they are too old to learne but are they too old to repent and be saved some say they are past principles they are not now to be grounded but we may say with the Apostle Whereas they ought to be teachers they had need themselves to be taught Such people rebell against their Minister or Master whose duty it is to teach them and God who commands it Let men be exhorted to practice this duty Ministers Masters Parents Schoolmasters teach the A. B. C. and the Grammer suffer little children to come unto me Consider 1. thou broughtst thy children into the world blind and deformed 2 Thou canst not else have comfort in thy children or servants many are crost in their family for want of this and many at the gallowes will cry out if they had lived where they had been instructed they had never died a dogges death Greenham saith thy children shall follow thee up and down in Hell and cry against thee for not teaching them He that will not provide for his family saith Paul is worse then an Infidell and he that will not teach them is worse then a beast The old Nightingale teacheth the young to sing and the old Eagle her young ones to fly Children ill brought up were devoured by Beares to teach parents that since they have done lesse then Beares who shape their whelpes by much licking and smoothing them though Dr. Browne deny this they therefore by beares were bereft of them It is good therefore to season our children with wholsome truths betime a vessell will long keepe the savour of that with which it is at first seasoned and the devill will begin betime to sow his seed Mr. Bolton upon his death-bead spake unto his children thus I doe believe saith he there is never a one of you will dare to meet me at the Tribunall of Christ in an unregenerate condition It will be a great comfort to thee and benefit to them when they are instructed in the points of religion if thy children die yet thou mayst have great hope of them when thou hast acquainted them with the principall grounds of religion The Papists in the preface to the catechisme of the Councell of Trent confesse that all the ground we have got of them is by catechizing and let us looke that we loose not our ground againe for want of it Julian himselfe could not devise a readier meanes to banish Christian Religion then by pulling down the Schooles and places of educating children Egesippus saith that by vertue of catechizing there was never a Kingdome but received alteration in their heathenish religion within forty yeeres after Christs passion All ignorant persons though they be growne in yeeres must be willing to be instructed and catechised See Esay 27. 11. 2 Thess. 1. 8. Theophilus a Noble man and of ripe yeeres was catechized as the Greeke word shewes ignorance bringeth men to the very pit and gulph of destruction Hos. 4. l. and v. 14. 1. Pet. 3. 15. Christians should be ready to give an answer to every man which doth aske them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building The Scriptures are fundamentum quo the fundamentall writings which declare the salvation of Chistians John 5. 39. Christ fundamentum quod the fundamentall meanes and cause which hath purchased and doth give it John 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Esay 28. The doctrinall foundation is the written Word of God which is not onely the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is generall there are some particulars 1 Some things are simply necessary It were a notable worke for one to determine this how much knowledge were required of all 2. not absolutely necessary Some make the foundation too narrow some againe too wide some say that if a man meane well and goe on according to the light he hath though he know not Christ he shall be saved others say that all are bound to know distinctly the Articles of the Creed Fundamentall truths are all such points of doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved These points said a reverend Divine now with God are twelve three concerning God three concerning man three concerning the Redeemer three concerning the meanes of attaining good by this Redeemer Concerning God 1 There is one God which is an Infinite Perfect and Spirituall essence 2 This one God is distinguished into three persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Sonne begotten and the holy Ghost proceeding 3 This one God the Father Sonne and Holy
pro generibus singulorum p. 79. l. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 80. l. 16. Deut. 32. 11. should be l. 11. after them p. 85. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maleac p. 119. l. 22. because is wanting p. 121. however should be Homer p. 124. l. 18. soules In the Margent Lib. 1. p. 27. m. end Tomo 1â— p. 29. m. eos 33. m. after ubi put in Pontificis and make Pontificis after Pontificii 35. m. See M. Torshels 49 end 4 Sepher Ketubim 55 audiendam 56 exponenâ— 60 futura 63 later end enim p. 101. m. put out exercit l. 1. ib. m. end m. 183. perpetua 164. m. put out in absterrere Lib. 2. p. 10. m. salis 12 raise up 14 verbum Psal. 76. 8 8 82. ult Zâ—pâ—erus Lib. 3. 51 m. Judaea 73. m. non tam ad magnitudinem 79 m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 103. m. use the fourth should be fourthly 120. m. Evangelici contra Pontificios In the Prolegomena it should be Valentinus Gentilis peccare THE FIRST BOOKE Of the Scriptures CHAP. I. Of Divinity in generall IN The Preface or introduction to divinity six things are to be considered 1. That there is Divinity 2. What Divinity is 3. How it is to be taught 4. How it may be learnt 5. Its opposites 6. The excellency of Divine knowledge 1. That there is Divinity that is a revelation of Gods will made to men is proved by these arguments 1. From the naturall light of conscience in which we being unwilling many footsteps of Heavenly knowledge and the divine will are imprinted 2. From the supernaturall light of grace for we know that all Divine truths are fully revealed in Scripture 3. From the nature of God himselfe who being the chiefest good and therefore most diffusive of himselfe must needs communicate the knowledge of himselfe to reasonable creatures for their salvation Psal. 119. 68. 4. From the end of creation for God hath therefore made reasonable creatures that he might be acknowledged and celebrated by them both in this life and that which is to come 5. From common experience for it was alwaiâ—s acknowledged among all Nations that there was some revelation of Gods will which as their Divinity was esteemed holy and venerable whence arose their Oracles and Sacriâ—â—ces 2. What Divinity is The ambiguity of the Word is to be distinguished Theology or Divinity is twofold either first Archetypall or Divinity in God of God himselâ—e by which God by one individuall and immutable act knowes himselfe in himselfe and all other things out of himselfe by himselfe Or second Ectypall and communicated expressed in us by divine revelation after the patterne and Idea which is iâ— God and this is called Theologia de Deo Divinity concerning God which is after to be defined It is a question with the Schoolmen whether Dâ—vinity be Theoreticall or Practicall Vtraque sententia suos habet autores But it seemes saith Wendeline rather to be practicall 1. Because the Scripture which is the fountaine of true Divinity exhorts rather to practice then speculation 1 Tim. 1. 5. 1 Cor. 8. 3. 13. 2. JAmes 1. 22 25. Rev. 22. 24. hence John so often exhorts to love in his first Epistle 2. Because the end of Divinity to which we are directed by practicall precepts is the glorifying of God and the eternall salvation of our soules and bodies or blessed life which are principally practicall Wenâ—line meanes I conceive that the blessed life in Heaven is spent practically which yet seems to be otherwise Peter du Moulin in his Oration in the praise of Divinity thus determines the matter That part of Theology which treateth of God and his Nature of his Simplicity Eternity Infinitenesse is altogether contemplative for these things fall not within compasse of action that part of it which handleth of our manners and the well ordering of our lives is meerely practique for it is wholly referred unto action Theology is more contemplative then practique seâ—ing contemplation is the scope of action for by good works we aspire unto the beatificall vision of God Theology amongst the Heathens did anciently signifie the doctrine touching the false worship of their Gods but since it is applied as the word importeth to signifie the doctrine revealing the true and perfect way which leadeth unto blessednesse It may briefly be defined the knowledge of the truth which is according to godlinesse teaching how we ought to know and obey God that we may attaine life everlasting and glorifie Gods Name or thus Divinity is a doctrine revealed by God in his word which teacheth man how to know and worship God so that he may live well here and happily hereafter Divinity is the true wisdome of divine things divinely revealed to us to live well and blessedly or for our eternall salvation It is disputed whether Theology be Sapience or Science The genus of it is sapience or wisdome which agreeth first with Scripture 1 Cor. 2. 6 7. Col. 1. 19. 2. 3. Prov. 2. 3. Secondly with reason for 1. Wisdome is conversant about the highest things and most remote from sences so Divinity is conversant about the sublimest mysteries of all 2. Wisdome hath a most certaine knowledge founded on most certaine principles there can be no knowledge more certaine then that of faith which is proper to Divinity The difference lurketh in the subject wisdome or prudence is either morall or religious all wisdome whether morall and ethicall politicall or oeconomicall is excluded in the definition and this wisdome is restrained to divine things or all those offices of piety in which we are obliged by God to our neighbour The third thing in the definition is the manner of knowing which in divinity is singular and different from all other arts viz. by Divine revelation The fourth and last thing in the definition is the end of Divinity which is 1. chiefest the glory of God 2. next a good and blessed life or eternall salvation begun in this life by the communion of grace and holinesse but perfected in the life to come by the fruition of glory This end hath divers names in Scripture it is called the knowledge of God John 17. 3. partaking of the Divine nature 2 Pet. 1. 4. Likenesse to God 1 John 3. 2. Eternall salvation the vision and fruition of God as the chiefest good The next end of Divinity in respect of man is eternal life or salvation of which there are two degrees 1. more imperfect begun in this life which is called consolation the chiefest joy and peace of conscience arising 1. from a confidence of the pardon of sinnes and the punishments due to sinnes 2. From the beginning of our sanctification and conformity with God with a hope and taste of future perfection in both 2. More perfect and consummate after this life arising from a full fruition of God when the
in any thing so that they may seeme rather to be Prophets then Interpreters Gretzer bestoweth a Prophetique spirit upon them because they did so agree and absolved their taske in so short a space of time viz. in 72. dayes They are said to have been put a part in 72. celles and to have all agreed in their translation and the ruines thereof were as is reported shewed a long time after at Alexandria But Hierome and many of the * Papists held this to be a Fable of the 72 celles since neither Aristaeus who was a chiefe man about King Ptolomie that set the 70 Interpreters on work nor Josâ—phus who was most desirous of the honour of his Nation maketh any mention thereof And as touching the Interpreters themselves Jerome saith Aliud est vatem agere aliud Interpretem It is one thing to be a Prophet another to be an Interpreter And as for the translation he saith Germana illa antiqua translatio corrupta violata est That Ancient and true translation of the Septuagint is corrupted and violated which as Hierome saith was agreeable to the Hebrew but so is not the Greek Copy now extant which is full of corruptions and seemeth to be a mixt and confused translation of many If the Seventy as well as the Hebrew had been authenticall the Lord would have been carefull to have kept it pure and uncorrupt unto our dayes as well as he hath done the Hebrew There is indeed a Greek Edition extant which goeth under the name of the 70. but Wâ—itaker saith that the true Seventy is lost and that this which we now have is mixt and miserably corrupted Danda 70 Interpretibus venia ut hominibus juxta Jacobi sententiam multa peceamus omnes Hieron ad Pamâ—ch The Apostles and Evangelists writing in Greek often followed the version of the Septuagint then common amongst the Graecians and cited it sometimes where there is a most manifest difference from the Hebrew Text but yet they did not alwayes use that translation which they would have done if they had esteemed it Divine and Authenticall Spanhemius Dub Evangel parte 1a Dub. 23. and Amama Antibarb Bibl. l. 2. both thinke that conjecture of Heinsius in his holy Aristarchus very probable viz. that the fable of the number and consent of the Interpreters took its originall from the 24. of Exâ—dus Hence saith Henisius there without doubt the History concerning Ptolomie hence those famous celles which Jerome scoffs at Hence that invention that none of all that number differed in their Interpreations Therefore since that version when pure was but a humane not Divine worke and proceeded from Interpreters not Prophets it couldbe neither Authenticall nor fide digna any farther then it agreed with the Hebrew Text. The Ancients themselves Commenting upon Scripture used not the Septuagint Edition as authenticke from which it would not have been then lawfull to depart but rather often correct it as Origen and Jerome from the Hebrew fountaines which every one knoweth that is versed in their workes They are most bold in changing numbers without any reason as Gen. 5. to Seth Enos Cainaan Malaleel they give each a 100 yeares beyond the Hebrew truth In the 46 Chapter of Genesis for Seventy soules they say 75. The Seventie read Prov. 8. 23 in the beginning God created me for in the beginning God possessed me whether because they mistook the Hebrew word Chava for Cava upon their likenesse in the Hebrew Characters or their translation was at the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possedit possessed and the Copies slipping in one letter made it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creavit created as Bellarmine after Zanchie thinketh 2. The vulgar Edition is not authenticall We are now come to shew that the vulgar Latine Edition is not authenticall a thing of it self manifest but yet to be proved by some arguments because our Adversaries stand upon it Our arguments are these 1. It was not Divinely inspired in respect of matter forme speech as the Hebrew of the Old Testament and the Greek of the new were but was translated by humane indeavour and therefore it is against both religion and reason to say it is authenticall a work of men cannot in perfection be equall with a work of God for as Jerome saith aliud est esse vatem aliud est esse Interpretem It is the office of an Interpreter to translate the authenticall Scripture not to make his translation authenticall for both Jerome and every other Interpreter might erre so did not the Prophets and Apostles the Councell of Trent first decreed that this translation should be authenticall before it many learned Papists themselves did disallow that translation as Paulus Brugensis Valla Engubinus Isidorus Clarius Jobannes Isaacus Cajetan Erasmus Jacobus Faber Ludovicus Vives and divers others 2. The vulgar translation doth oft change the sentence of the Holy Ghost yea it doth dangerously and heretically deprave the sense of holy Scripture and translate senselesly many times therefore it is not to be held authenticall Gen. 3. 15. ipsa for ipse viz. Christ or ipsum viz. semen which place it seemeth was corrupted Idolatrously to extoll the praises of the Virgin Mary and to prove her patronage and protection This reading drew Bernard into this opinion Maria abstulit opprobrium matris Evae patri pro matre satisfecit quod promittitur Gen. 3. 15. ipsa conteret cui servanda est victoria nisi Mariae Bern. See Bedels answer to Wadesworths Letters Ch. 6. Hoc conteret Tremel alij that is that same seed rather he viz. that one person Hieron Ipse câ—nteret caput tuunt so the Septuagint our translation Gen. 4. 13. Major est iniquitas mea quam ut veniam merear a corrupt translation serving to countenance the errour touching merit de congruo In the Hebrew there is nothing which hath the least signification of merit it should be translated ut feram vel sustineam vel remissionem consequar Translatio ista potest tolerari sumatur mereri pro consequi ut saepissimè olim apud veteres Chamierus Exod. 34. 29. v. The vulgar hath videbant faciem Mosis cornutam for radiantem which the Hebrew word signifieth the Seventie translate it the Apostle Paul approving of it 2 Cor. 3. 7. 10. was glorified This interpretation of the vulgar is reprehended by Valla Vatablus Arius Montanus Steuchus Cajetan Ferus Oleaster Thomas Aquinas and Bellarmine himself de ecclesia triumphante l. 2. c. 4. which is also confirmed by the Text it self for the Scripture witnesseth that the people could not behold the face of Moses for the brightnesse thereof Exod. 34. 30. and therefore his whole face not the highest part of his forehead or his head was covered with a vaile 33. v. of that Chapter 2 Cor. 3. 3. Job 5. 1. The vulgar Latine hath voca ergo si est qui tiâ—i respondeat et ad
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
the Evnuch and Luke 24. 45. also the divers expositions of old and New writers The first place is directly against them for teaching that it is the gift of Gods Holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luke 24. 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers or the word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the word and that in the highest and most excellent degree of Ministery in the world which was the Aposâ—leship The cause oâ— want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not cleerly paricularly and sufficiently know them For that place in the 8th of the Acts it is to be understood comparatively viz. that a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the indeavor of the Eunuch searching the Scriptures by sending of Philip will never suffer those which seek him in carefull reading of his word to goe away ashamed without finding that which they seeke for in directing unto him some lawfull sufficient ministery to instruct him by The mystery of the Gospell then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himselfe in reading of it The multitude of Commentaries was not so necessary because the Scripture might have beene understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate expositions on the Scripture That was a witty speech of Maldonates on Luke 2. 34. Nescio an facilior hic locus fuisset si nemo eum exposuisset Secondly These Commentaries are publisht that the Scriptures may better and more easiely be understood 3. The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many commentaries of the Ancients upon the Creed as Ruffinus Augustine Cyrill Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezechiel Zachary or throng of much matter in few words as are in the Old Testament the Poeticall Books wherein no doubt the verse hath caused some cloud and amongst them the Proverbs from the tenth Chapter and the Prophesie of Hosea CHAP. IX Of the Interpretation of Scripture THis question divides it selfe into 3 parts First concerning the divers senses of the Scripture Secondly to whom the chiefe authority to expound Scripture is committed Thirdly what meanes must be used in the interpretation of Scripture 1. Of the divers senses of Scripture The Interpretation of Scripture is 2 fold One of the words which is called version or Translation this hath been handled already 2. Of things which is called explication the finding out of the meaning of any place which is more Theologicall the other being rather Grammaticall And this signification of the thing they commonly call the sence Nehem. 8. 9. Interpreting Scripture is 1. Ancient Nehem. 8. 8. 2. Honourable Marke 4. 34. The Scripture hath often two senses one of which the latter Divines call Literall Grammaticall or Historicall another mysticall or Spirituall The sense of the Scripture is that which God the Author of the Scripture in and by the Scriptures gives to men to know and understand The right expounding of Scripture consists in 2 things 1. In giving the right sense 2. In a right application of the same 1. Cor. 14. 3. The Literall sense is that which the letter it selfe or the words taken in their genuine signification carry And because the genuine signification of the words is that in which the Author useth them whether speaking properly or figuratively therefore the literall sense is subdivided into plaine and simple and figurative which ariseth from the words translated from their naturall signification into another as where Christ saith 10. John 16. I have other sheep which are not of this fold whereby he understandeth other people besides the Jewes The mysticall of spirituall sense is that in which the thing exprest in the literall sense signifieth another thing in a mystery for the shadowing out of which it was used by God The waters of the Floud with which the Arke was upheld signified Baptisme by which the Church is saved under the new Covenant as the Apostle teacheth 1 Pet. 3. 21. that History Exodus 12. it is a Passeover unto the Lord is spoken figuratively the other words properly The mysticall sense is the bones of Christ were no more broken then of the Paschall Lambe which did signifie Christ. The Papists say the literall sense is that which is gathered immediatly out of the words the spirituall which hath another reference then to that which the words doe properly signifie The last they subdivide into Allegoricall Tropologicall Anagogicall they say that the Scripture beside the literall sense may have these also The Allegoricall sense is when the words of the Scripture besides the plaine historicall and literall meaning signifie something in the new Testament which belongs to Christ or the Church as Gal. 4. besides the truth of the story of the bond and free-woman Saint Paul applyeth it unto the two Testaments Tropologicall when the words and deeds are referred to signifie something which belongs to manners as Paul 1 Cor. 9 teacheth from that place Deut. 25. thou shalt not muzle the mouth of the Oxe that treadeth out the Corne that things necessary are to be allowed to Pastors Anagogigall when words or deeds are referred to signifie eternall life as Psal. 94. I sware unto them they shauld not enter into my rest this is litterally understood of the rest in Canâ—an but applied by Paul 4 Heb to life eternall Becanus saith as there are 3 Theologicall vertues Faith Hope and Charity so there are 3 mysticall sences The allegoricall answers to faith the Anagogicall to hope the Morall to Charity Jerome saith he excelled in the literall sense Ambrose in the Allegoricall Augustine in the Anagogicall Gregory in the Morall The Papists erre three wayes in
foure Evangelists the Popes authority as Papists say being above the authority of the Councels it followeth that his authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true interpretation of Scripture is not to be sought from generall Councels 1. Because even universall Councels have erred the Chalcedonian Councell one of the 4 so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universall visible Church Matth 26. 65. John 11. 47. See Act. 4. 18. 2. Generall councels have beene opposite one to another that of Constance to the other of Basill whereof one setteth downe that Councels could erre and so also the Pope and that a Councell was above the Pope the other affirmeth the quite contrary 3. There were no Generall Councels after the Apostles for 300 yeares till the first Councell of Nice when yet the Church had the true sence of the Scriptures 4. The generall Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councell of Nice 5. Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say that the Scripture ought to be expounded by the rule of faith and therefore not by Scripture onely But the rule of faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their interpretation is not by man but of the Spirit likewise Let Councels Fathers Churches give their sense of the Scripture it 's private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it 's not private because it 's Divine the sense of the Holy Ghost and private in 2 Pet. 1. 20. is not opposed to publike but to Divine and the words are to be read no Scripture is of a mans own interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The order 2. The summne or scope 3. The sense of the words which is done by framing a Rhetoricall and Logicall Analysis of the Text. In giving the sense three Rules are of principall use and necessity to be observed 1. The literall and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some dis-agreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing dis-agreement the Holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will always fit the purpose for Gods word must alwayes bring perfect truth it cannot fight against it selfe 3. Such figurative sense limitation restriction or distinction must be sought out as the word of God affordeth either in the present place or some other and chiefely those that seeme to differ with the present Text being duly compared together The end of the first Booke THE SECOND BOOKE CHAPTER 1. OF GOD. HAving handled the Scripture which is principium Cognoscendi in Divinity I now proceed to Treate of God who is principium essendi or thus the Scripture is the rule of Divinity God and his workes are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honour him 2. It is the end of all divine Revelation John 5. 39. 3. To be Ignorant of God is a great misery being alienated from the life of God through the Ignorance that is in them 2. Profitable Our welfare and happinesse consists in the knowledge of God Jer. 9. 23. John 17. 3. the knowledge of God in the life to come is called the Beatificall vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knowes the things of God save the spirit of God A created understanding can no more comprehend God then a Viall-glasse can containe the waters of the Sea His wisdome is unsearchable Rom. 11. Job 11. 7. and 26. 13. Euclide answered very fitly to one asking many things concerning the Gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being injoyned by Hiero to tell him what was God required a dayes time to be given him before he answered and at the end of that two when they were expired foure still doubling his time for inquiry till at the last being by Hiero asked a reason of his delayes he told him plainely that by how much the more he thought of God by so much the more he apprehended the impossibility of declaring what he was We know God per viam eminentiae negationis causationis 1. All perfections which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himselfe by himselfe and of himselfe that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternall Infinite Unchangeable 3. He is the Supream cause of all There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a naturall ingraffed principle about God O anima naturaliter Christiana said Tertullian 2. An acquired knowledge by the Creatures Psal. 19. 1. That is the great Booke in evey page whereof we may behold the Diety Praesentemque refert quaelibet herba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner Rom. 1. 19. 21. and 2. 14. a practicall knowledge 15. v. which shew the worke of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring man to Salvation onely in Judah is God known 76. Psal. 1. 2. and 147. 19. See Iâ—hn 14. 6. and 11. 27. Ephes. 2. 11. 12. The Heathen might know Gods nature and attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helpes attaine unto any the least knowledge of God as he is mans Redeemer in Christ they knew not the truth as it is Jesus Ephes. 4. 21. In God we will consider 1. His Nature 2. His workes In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest cleare evident ungainsayable truth in the world It is the first verity
1. 9. 2. 29. Justice in man is a setled will to doe right in every thing to every person so God hath a setled will to doe right Shall not the Judge of all the world doe right and are not my waies equall God stiles himselfe by this title and gives himselfe this Attribute Zepâ— 3. 5. Gods justice is twofold 1. Disposing by which as a most free Lord and supream Monarch of all he disposeth all things in his actions according to the rule of equity and imposeth most just Lawes upon his creatures commanding and forbidding onely that which is fit for them in right reason to doe and forbear 2. Distributive which renders to every one according to his worke without respect of persons Psal. 62. 12. Iâ—b 34. 11 19. Prov. 24. 12. Jerem. 32. 19. Ezek. 7. 27. Matth. 16. 27. Deut. 16. 17. 2 Chron. 19. 7. Acts 10. 34. Ephes. 6. 9. Gal. 2. 6. and this distributive justice is also twofold praemii paenae of reward and punishment 1. Of reward when God bountifully rewards the obedience of the creature with a free reward 2 Thess. 1. 5 7. Matth. 10. 41 42. Marke 9. 41. God bestowes this reward not onely on the godly both by heaping divers mercies on them in this life and by the fulnesse of glory and felicity in the life to come but also on the wicked whose morall actions he rewards with tâ—mporary rewards in this world as the obedience of Jehu the repentance of Ahab 2. Of punishment by which he appointeth to the delinquent creature the equall punishment of eternall death for the least sinne Gen. 2. 17. Rom. 6. 23 which death is begun in this life in divers kindes of miseriâ—s and punishments which for the most part are proportionable to their sinnes Genes 3. 17. 20. 18. but is perfected in the life to come when the full wrath of God is powred upon it John 3. 36. 2 Thess. 1. 6. This justice is so essentiall to God immutable and as I may so speake inexorable that he cannot remit the creatures sinne nor free them from punishment unlesse his justice be satisfied God can not dispence against himselfe because sinnes doe hurt the inward vertue of God and the rule of righteousnes the integrity therefore and perfection of God can not stand if he satisfie not that yet through his bounty and goodnesse he hath found out a way by which due satisfaction may be given thereunto viz. by Christ who hath borne a punishment equivalent to our sinnes for us The Scripture proves the justice of God 1. Affirmatively when it cals him just a revenger holy right and extols his justice Exod. 9. 27. Psal. 11. 7. Jerem. 12. 1. 2. Negatively when it removes from him injustice and iniquity respect of persons and receiving of gifts and also all the causes and effects of injustice Deut. 32. 4. 10. 17. Dan. 9. 14. Job 8. 3. 3 Affectively when it Attributes to him zeale anger fury Exod. 20. 5. 32. 10. Num. 11. 10. which are not in God such passions as they be in us but an act of the immutable justice 4 Symbolically when it cals him a consuming fire Deut. 4 24. compares him to an angry Lyon an armed Souldier Esay 38. 13. 5 Effectively when it affirmes that he renders to every one according to his workes 1 Sam. 26. 23. Gods justice comprehends his righteousnesse and truth he is just in words and deeds Gods justice is considered foure waies 1 As he is free Lord of all and so his decrees are just Rom. 9. 13 14. 2 As he is God of all and so the common workes of preserving both the good and bad are just 1 Tim. 4. 14. Matth. 5. 45. 3 As a Father in Christ and so he is just in performing his promises and infuâ—ing his grace and in bestowing the justice of his Sonne 1 John 1. 5. 4 As Judge of all the world and so his justice is not onely distributive but corrective His justice is 1 Impartiall he will not spare 1 Multitudes all Sodome and Gomorrha and the old world perished 2 Great ones the excellency or greatnesse of any creature will not exempt it from punishment the Angels and Adam fell he spared not the Angels but threw them into hell Adam was cast out of Paradise for one sinne 3 Neernesse the Jewes Gods people formerly are now cast off Moses and David were punished 2 Generall it extends to a mans posterity God will visit the iniquity of fathers upon their children 3 Inexorable no sinners can escape unpunished the sinnes of the godly are punished in their surety Christ and they are afflicted in this life God is justice it selfe justice is essentiall to him his will is the rule of justice a thing is just because he willeth it and not he willeth it because its just He will right the wrongs of his children 2 Thess. 1. 6 7 8. He can not be corrupted nor bribed Gods justice comprehendeth two things under it 1 Equity in that he directs men equally and requites them equally commanding all and onely good things such as they in reason ought to doe promising and threatning fit and due recompences of their obedience and disobedince 2 Truth whereby he declareth nothing to them but as the thing is and fidelity whereby he fulfilleth all that he hath spoken The Arminians urge how can God in justice command a man by his word the performance of that which cannot be done by him without the inward helpe of the Spirit and yet in the meane time God denies this inward grace unto him God may without blemish to his justice command man to performe his duty although he have now no strength to doe it because once he had strength and he hath now lost it It reproves such as live in sinne Exod. 34. 17. Psalm 5. 5. Gal. 6. 6. if God be mercifull that he may be feared much more is he just that he may be feared 2. We must take heed of justifying the wicked we should be just in our actions to man in buying and selling in rewarding and punishing Magistrates Ministers Masters Parents should be just We should not murmur at Gods disposing justice in making us poore and should yeeld to his directing justice obeying his Commandements seem they never so unreasonable We should get Christs righteousnesse to satisfie Gods justice for us and to justifie us The consideration of Gods justice should affright us from hypocrisie sinning in secret keeping bosome sinnes It ministers comfort to the godly who are wronged by the wicked they shall have an upright and just Judge who will uphold them in a good cause Psalm 33. 24. It may serve to exhort us to glorifie Gods justice both in fulfilling of his promises and punishing wicked men Psal. 7. 18. 51. 15. 4 God is True Truth or veracity is by which God is true as in himselfe so in his sayings and deeds
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
greatness to be infinite the light of the Sun extends to every little hole 2. Some say he cares for universall things only and not singular but then he should not care for himselfe and his knowledge should not bee infinite 2. VVe must admire and adore the excellency of God which knoweth all things David contemplating this point confesseth this knowledge is too wonderfull for him 3. Let us often put our selves in mind of this truth that it may worke in us a reverent care of ordering all our words and actions aright in his sight that nothing may slip from us unworthy his eye and eare offensive to his most great and most pure Majestie and all-seeing eye How carefull are wee of our speeches and actions when wee know that they are marked by some one of note and quality 4. God hath a generall providence about all things yea even in sins God determines sin in regard of time and measure and orders it and evils of punishment Job 1. 21. and 2. 10. The Lord hath taken away when the Sabaeans spoiled him Amos 3. 6. Is there evil in a Citie and the Lord hath not done it Esth. 6. That the King should not sleep that night and that then he should call for a booke rather then anything else that book of the Chronicles and that in that Book he should light on that place which specified Mordecais service We shall never feelingly applaude and acknowledge Gods wisedome justice goodnesse or other excellencies if we contemplate not the exercise of them in the workes of his providence but in observing these we shall surely attaine an high esteeme of him and be ready to confesse his worth When Gods works imprint not in our hearts a reverent fear of him a hearty love to him a confident trusting in him a dutifull submission to him and the like vertues they are fruitlesse to us and we receive no profit by them In respect of God there is no confusion but he rules wonderfully in the midst of all disorder that seemes to be in the world wisely disposing of the same to the glory of his great name Eccles. 5. 7. 3. 17. Esay 26. 20 21. Job 21. 30. It teacheth us thankfullnesse and patience if things make for us to praise God if against us to be humbled If thou beest hungry and in penury murmure not nor repine but say with the blessed Martyr If men take away my meate God will take away my stomack Merlin during the massacre at Paris some fortnight together was nourished with one egge a day laid by an hen that came constantly to the hay-now where he lay hid in that danger The whole power almost of France being gathered together against the City Rochel and besieging them with extremity who defended the Towne God in the time of famine and want of bread did forsome whole months together daily cast up a kinde of fish unto them out of the Sea wherewith so many hundreds were relieved without any labour of their owne Be of good comfort brother said Ridly to Latimer for God will either asswage the fury of the fire or else strengthen us to abide it In the time of the massacre at Paris there was a poore man who for his deliverance crept into a hole when he was there there comes a Spider and weaves a Cob-web before the hole when the murtherer came to search for him saith one certainly he is got into that hole No saith another he cannot be there for there is a cob-web over the place and by this meanes the poor man was preserved Let us observe the signall acts of Gods providence of late in this Kingdome Hee studies not the Scripture as hee should which studies not providence as he should wee should compare Gods promises and providence together What we hear of him in his word with what we see in his workes Wee should make a spirituall use of all occurrents look above the courage of a Commander the cowardise of an enemie How much of God hath been seen in many battles at Keinton Newbery Marston-moare Naseby Gods providence appeared in calling this Parliament then when the people thought there would never be Parliament more when our lawes liberties and religion were almost gone God over-ruled the hearts of the people in the election his providence was wonderfull as in calling so in continuing this Parliament and in keeping our Worthies together when there were so many plots against them and many fell off from them many persons and letters have been strangely discovered Austin preaching once forgat what hee had purposed to utter and so made an excursion from the matter in hand fell into a discourse against the Manichees Possidonius and others dining with him that day Augustine told them of it asked them whether they observed it They answered that they observed it much wondred at it Then Augustine replyed Credo quòd aliquem errantem in populo dominus per nostram oblivionem errorem curari voluit Two days after one came to Augustine before others falling at his feet and weeping confessing also that he had many yeares followed the heresie of the Manichees had spent much monie on them but the day before through Gods mercie by Austines Sermon hee was converted and then was made Catholike FINIS An Alphabeticall Table A. ACts of the Apostles why so called Lib. 1. pag. 69 Who are the best Expositors on it ibid. Aire the use of that element l. 3 p. 38 It is divided into three Regions l. 3. p 37 38 Affections what they are in God l. 2. p. 70 Amos why so called and who is the best Expositor of it l. 1 p. 60 Angels why not spoken of in the Creation l. 3. p 30 31 Their names nature God made them divers questions about them l. 3. from p. 85 to 103 Anger what in God l. 2. p. 74 75 76 77 Anthrophomorphites who l. 2 p. 24 Apocalyps why so called l. 1 p. 81 Questioned by some but is Canonicall l. 1. p. 81 82 Who are the best Expositors of it l. 1. p. 83 Apocrypha which Bookes are so called l. 1. p. 84 85 Why so called p. 85 And why they are added to the Scripture ibid. Why they are not Canonicall l. 1. p. 86 87 88 89 Apostle what it signifieth l. 1 p. 68 Arabique translation l. 1. p. 98 99 Assurance of salvation l. 3. p. 12 13 Astronomy what it signifieth l. 2. p. 10 Atheists severall sorts of them l. 1. p. 39 40 They have come to some fearefull end l. 2. p. 17 The Atheists reasons against God and the Scripture l. 2 p. 13 What Atheists are l. 2. p. 15. 161 And who were so esteemed ib. Helpes against Atheisme l. 2 p. 17 18 Attributes why so called l. 2 p. 20 How they differ from properties l 2 p. 21 What rules are to be observed in attributing them to God l. 2. p. 21 22 How
must be first laid The excellent definition of catechising which the Apostle here gives yeelds us two good proofes of its necessity 1 It is the doctrine of the beginning of Christ by some rendred not unfitly for the sense which gives beginning in Christ. 2 It is a foundation which beares up all the building without this preaching is to no purpose which though it makes the least shew yet it is of greatest use it establisheth men and keepes them firme from wavering 3 This course is most agreeable 1. To Art all Arts proceed from principles Physitians have their principles Lawyers their maximes Philosophers their chiefe sentences 2 To nature which first formes the vitall parts then the more remote 3. It is sutable to reason Principles are 1. easiest in themselves 2. Facilitate other matters 3. Are the most necessary doctrines of all the rest they beare up all the rest 4. Are of continuall and constant use Prinâ—ipia sunt minima quantitate maxima virtute 4. Gods order and practise hath been still to lay principles things might easily passe from one to another at first they lived so long Cains and Abels sacrificing is an evidence of catechising before the flood there was no word written then therefore it is like their fathers taught them It was practised by Abraham Gen. 18. 19. the fruit of which observe in his sonne Gen 24. 63. and servant Gen. 12. 26. God himselfe writes a Catechisme for the Jewes describing a short compendium of religion in the two authentique tables of the Law Hannah delivered Samuel to Eli his instructor so soon as he was weaned Jehoida taught the young King Jehoash David and Bathsheba practised it 2 Chron. 28. 8 9. Psalm 34. 11. Prov. 4. 4. 31. 1. and Salomon himselfe seeme to give that precept out of the experience of his owne most excellent education Teach a child the trade of his way and when he is old he shall not depart from it though himselfe scarce did so and Eccles. 12. 23. he drawes all which he had said in his whole booke to two heads Feare God and keep his Commandements Catechising was also practised by Christ and his Apostles Luke 2. 46. Acts 22. 3. Heb. 6. 1 2 3. Christ at twelve yeeres old submitted himselfe to be catechised Luke 1. 4. and allowed of Hosanna sung by children He begins with regeneration to Nicodemus and he drew the whole Law into two heads Matth. 22. 37. John and Christ preacht Faith and Repentance and the Apostles after them Theophilus was catechised Luke 1. 4. Apollos Acts 18. 23. Timothy 1 Tim. 3 15. 2 Tim. 2. 2. The Apostle Paul commends to Timothies custody a patterne of wholsome doctrine which he cals a form of doctrine Rom. 6. 17. and the analogy of faith Rom. 12. 6. This duty principally belongs to Ministers their Office is set down under the name of catechising Let him which is catechised make him that catechiseth partaker Gal. 6. 6. Ministers must plant and beget as well as increase and build up feed the Lambs as well as the Sheepe they are compared to Nurses wise Stewards skilfull builders it must be performed by housholders also Ephes. 6. 4. God chargeth parents to performe this duty Deut. 6. 6 7. Rehearse them continually whet them upon thy children often goe over the same thing as a knife doth the whetstone They are bound to bring up their children in the nurture and information of the Lord children were to be taught the meaning of the Passover Exod. 12. 16. Masters of Families also must instruct their servants which are ungrounded as children Christ instructed his Apostles he taught them how to pray he being the Master of the family and they his family as appeareth because he did eate the Passeover together with them and the Law appoints that every family should celebrate that feast together The reason why God specifieth not this point in the masters duty is because if it be performed by the father it shall be needlesse seeing it is done to the masters hand but if the father neglect it surely the master which succeeds in the fathers roome and hath his authority must see it done For as a father in Israel was bound to see his owne sonne circumcised so he was bound to see his servant circumcised and if to circumcise him sure he must as well make him as his child to know what circumcision meaned And what Christ did as a master of a family that must every master of family doe seeing we must be followers of Christ every one in his place therefore every one must instruct his ignorant servants in the truths of Religion The Jewes did use catechizing Cyprian saith Optatus exercised it at Carthage and Origen at Alexandria Clemens Alexandrinus had his paedagogus Lactantius and Calvin their Institutions Athanasius his Synopsis Austin his Euchiridion his bookes de doctrina Christiana and de catechizandis rudibus Catechizing is institutio viva voce a kind of familiar conference The Hebrew verbe Chanach signifieth to instruct or traine up even from childhood and to initiate or dedicate from which word holy Henoch had his name importing nurture in the feare of God The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to sound or resound as by an eccho and is applied even by Heathen writers unto that kinde of teaching which is by word of mouth sounding in the eare of him that is taught and especially unto the teaching of the first rudiments of any science whatsoever It signifieth any kind of vocall instruction Acts 21. 21 24. viz. that whereby the principles of Christian doctrine are made known unto the hearers as Luke 1. 4. instructed or catechized Gal 6. 6. taught or catechised See Acts 18. 25. Rom. 2. 18. 1 Cor. 14. 19. Catechizing is a plaine and easie instructing of the ignorant in the grounds of Religion or concerning the fundamentall principles familiarly by questions and answers and a spirituall applying the same for practice What ever the catechizing in the Primitive Church was in private for the publique it seems not to have been Dialogue-wise by question and answer but in a continued speech with much plainnesse and familiarnesse Catechizing differs from preaching preaching is the dilating of one member of Religion into a just Treatise catechizing is a contracting of the whole into a summe preaching is to all sorts catechizing to the young and rude Catechizing is 1. plaine that none might excuse themselves that the most illiterate might not say at the day of judgement O Lord thy waies were too hard for us 2 That the manner of the teaching might be sutable to the hearers 3 That no Governours might pretend the difficulty of it 2 Instructing which implyeth that originall ignorance and blindnesse we were borne with 3 It is such an instructing which is by way of distilling things in a familiar manner our
Ghost is the maker preserver and governour of all things by his wisdome power justice providence Concerning man 1 That he was made by God of a visible body and an immortall and spirituall soule both so perfect and good in their kindsâ— that he was perfectly able to have attained eternall life for himselfe which was provided as a reward of his obedience 2 That being thus made he yeelded to the temptations of the Devill and did voluntarily sinne against God in eating of the Tree forbidden and so became a child of wrath and heire of cursing an enemy to God and slave to the devill utterly unable to escape eternall death which was provided as a recompence of his disobedience 3 That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1 That he is perfect God and perfect man the second Person in the Trinity who tooke the nature of man from the Virgin Mary and united it to himselfe in one personall subsistence by an incomprehensible union 2 That in mans nature he did die and suffer in his life and death sufficient to satisfie Gods justice which man had offended and to deserve for mankind remission of sinnes and life everlasting and that in the same nature he rose againe from the dead and shall also raise up all men to receive judgement from him at the last day according to their deeds 3 That he is the onely sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly concerning the meanes of applying the Redeemer they are three 1 That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their owne sinfulnesse and misery that with sorrow of heart they doe bewaile their sinnes and renouncing all merits of their owne or any creature cast themselves upon the mercy of God and the onely merits of Jesus Christ which to doe is to repent and believe and in this hope live holily all the remainder of their life 2 That no man is able thus to see his sinnes by his owne power renounce himselfe and rest upon Christ but God must worke it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3 That for the working of this faith and repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Acts 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save horrible sinners John 17. 3. Secondly there is a practicall place Titus 3. 8. Let us 1. See our selves dead without Christ and wholy trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are onely comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six principles of the Apostle not onely in your heads but hearts 1. That a man is dead in himselfe 2. That his remedy lies out of himselfe 3. Know the doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life Hold the doctrine of faith so that Christ may live in you and you be delivered up into that forme of doctrine lay hold on life eternall Secondly there are some particular principles There is a naturall light and supernaturall The light of nature teacheth some principles That you must doe as you would be done by that no man hates his owne flesh that one must provide for his family that there is a God and one God that he is to be honoured and reverenced above all 2. Supernaturall Let all our actions be done 1. in love 2. in humility 3. in faith 4. in God this the Gospell teacheth Shew your selves Christians in power go beyond the Heathen in practising the good rules of nature 1. Be carefull to make a wise choice of principles one false principle admitted will let in many errors and erroneous principles will lead men into erroneous practises 2. Labour to act your principles if you captivate the light God wil put it out 3. Be sure you worke according to your principles we pitty another in an errour when he follows his principles Here is an apology for those teachers which tread in Pauls steps are carefull to lay the foundation well It was the observation of our most judicious King JAMES That the cause why so many fell to Popery and other errours was their ungroundednesse in points of Catechisme How many wanton opinions are broached in these daies I wish I might not justly call them Fundamentall errours Some deny the Scriptures some the Divinity of Christ some the immortality of the soule Errours are either contra against the foundation which subvert the Foundation as that of the Papists who deny the al-sufficiency of Christs once suffering 2. Circa about the foundation which pervert the Foundation as the Lutherans opinion of the ubiquity of Christs body 3. Citra meerly without these divert the foundation as in the controversies of Church-government whether it be Sociall or Solitary this strikes not at the Foundation Laurentius saith the Apostle 1 Cor. 3. 11 12 13 14 15. speakes not of Hereticall Teachers and those which erre in fundamentals but of those which erre in lighter matters because he saith of both that they build upon one and the same Foundation Christ. We should contend for a known Fundamentall necessary truth Jude 3. the common faith not every opinion entertained on probable grounds It is a great question in Divinity An Magistratui Christiano liceat capitales poenas de haereticis sumere Whether Heretickes are to be punished by the Christian Magistrate with death The Papists say Haeretici qua Haeretici comburendi That Hereticks for Heresie sake though they doe not trouble the State ought to be put to death Luther doth not approve of the capitall punishment of Heretickes especially for the pernicious sequell of it among the Papists against the Protestants He thinkes it better that they be banished The present Lutherans hold the same almost concerning that question Meisner doth distinguish between haereticus simplex and haereticus seditiosus ac blasphemus these last he saith may be punished with capitall punishments The Socinians being themselves the worst of Hereticks would have no outward forcible restraining of any errour though never so grosse and pernicious For the Protestants heare what Zanchy saith Omnes fere ex nostratibus hujus sunt sentenâ—iae quod haâ—retici sint
that no man can see just cause to call them into question as the doctrine of creation of all things in six daies the doctrin of the fall of our first parents the story of the delivering Israel out of Egypt of the delivering of the Law and ten Commandements the doctrine of the incarnation of Christ Jesus of the resurrection of the dead of the last judgement of the life to come and of the immortality of the soule for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angell could ever have found out such an admirable temper and mixture of mercy and justice together as the Gospel revealeth in the reconciliation of God with man God in giving and establishing his law useth no other preface but I am the Lord Exod. 20. nor conclusion but I the Lord have spoken it upon his absolute authority without other reasons to perswade commanding what is to be done though it be contrary to our natures forbidding what is to be left undone though pleasing to us he promiseth things incomprehensible requiring faith he relateth and teacheth things strange above likelihood above mans capacity and yet will have them to be believed to be understood There is nothing in the Law against reason or common equity A Jesuit reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandements did much commend the equity of them See Sir Walter Raleighs History 2. It teacheth the nature and excellency of God and the works of God more clearly and distinctly than any other writings nay then any without God could have contrived viz. That there are three persons and one God that God is infinite omniscient omnipotent most holy that he created all things that he doth by a particular providence rule all things that he observes all mens actions and will call them to account and give every man according to his works that he alone is to be worshipped and that he must be obeyed in his word above all creatures 3. It requireth the most exact and perfect goodnesse that can be such as no man could ever have conceited in his braine and yet such as being taught and revealed the conformity of it to right reason will enforce any well considering man to acknowledge it to be most true and needfull for example that a man must love God above all and his neighbour as himselfe that he must keepe his thoughts and cogitations free from all the least taint of sinne that he must lay up his treasures in Heaven not care for this life and the things thereof but all his study and labour must be to provide well for himselfe against the future life that he must not at all trust in himselfe nor in any man but onely in God and that he must doe all he doth in Gods strength that he can deserve nothing at Gods hand but must looke for all of free favour through the merits and intercession of another 4. The end of the Scripture is Divine viz the glory of God shining in every syllable thereof and the salvation of man not temporall but eternall These writings lead a man wholy out of himselfe and out of the whole world from and above all the creatures to the Creator alone to give him the glory of all victories therefore they are from him and not from any creature for he that is the Authour of any writing will surely have most respect of himselfe in that writing The Scriptures manifest Gods glory alone Jerem. 9. 23 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him Nehem. 9. 6. The doctrines precepts prohibitions and narrations tend to the setting forth of his glory and bring solid and eternall comfort and salvation to their soules which follow their direction They make us wise unto salvation 2 Tim. 3. 15 23. shew the path of life Psal 16. 11. Guide our feet into the way of peace Luke 1. 79. Christ John 7. 18. proves that he came from God because he sought not his own glory but the glory of him that sent him 5. Another reason is from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing All other writings use perswasive and flourishing speeches these command and condemne all other Gods all other religions all other writings and command these onely to be had in request and esteem and acknowledged as the will of God without adding or diminishing requiring every conscience to be subject to them and to prepare himself to obedience without any further objecting or gainsaying and to seeke no further then to them for direction Both the simplicity and Majesty of stile shew it to be from God the wonderfull plainnesse and yet glorious Majesty the simplicity because it is plaine in no wise deceitfull and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuously the chiefest mysteries of faith and divine revelation which are above humane capacity Whether we read David Esay or others whose stile is more sweet pleasant and rhetoricall or Amos Zachary and Jeremy whose stile is more rude everywhereâ— the Majesty of the Spirit is apparent There is an authority and Majesty in them above all other writings of other authors the Scriptures command all both King and people Jerem. 13. 18. 1 Sam. 12. ult and bind the heart to its good abearing Jerome could say as oft as I read Paul it seâ—mes to me that they are not words but thunders which I heare Junius reading the first Chapter of John was stricken with amazement by a kind of Divine and stupendious authority and so he was converted from Atheisme as himselfe saith in his life Johannes Isaac a Jew was converted by reading the 53. of Esay Our Saviour spake as one having authority not as the Scribes So this booke speaks not as men it simply affirmes all things without proofe other authors use many arguments to confirme the truth of what they say Therefore Raimundus de Sabunda hence proves that he who speaketh in the Bible is of that authority that his bare word ought to be believed without any proofe whereas Galene Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason The Philosophers called the Christians by way of scorn credentes Julian derided the Christian beliefe because it had no other proofe then thus saith the Lord. 6. Another argument is taken from the experience of the truth of the predictions and prophesies thereof For seeing it is generally confessed that onely the Divine essence can certainly foresee
things contingent which are to come many ages after and which depend upon no necessary cause in nature therefore in what writings we meet with such things foretold and doe finde them fully and plainly acomplisht these writings we must confesse to have their birth from Heaven and from God Now in the Scripture we have divers such predictions The two principall and clearest which are most obvious and evident are 1. the conversion of the Gentiles to the God of Israel by meanes of Christ. For that was foretold exceeding often and plainly in him shall the Gentiles trust and he shall be a light to the Gentiles Jacob lying on his death-bed said the obedience of the Gentiles shall be to him and David all the ends of the earth shall see the salvation of God and Esay in him shall the Gentiles trust and Malachy my name shall be great to the ends of the earth See Esay 49. 6. 60. 3 5. Scarce one of the Prophets but have spoken of the conversion of the Gentiles Now we see the Gentiles turned from their Idols a great number of them and embracing the God of the Jewes and the Scriptures of the Jewes by means of Christ whom they see and acknowledge to be the Messias foretold to the Jewes Againe it was foretold that Christ should be a stone of offence to the Jewes that they should reject him and so be rejected by God from being a people doe we not see that to be performed The accomplishment of these two maine prophesies so long before delivered to the world by the Pen-men of holy writ shewes manifestly that they were moved by the holy Ghost That promise Gen. 3. 15. was made 3948 yeeres before it was fulfilled as Sâ—aliger computes it It was foretold of Christ that they should cast lots about his Garments and that his bones should not be broken Looke upon this in the inferiour causes the souldiers that brake the other mens bones and it seemes to be a very hap and chance yet there was a speciall ordering of this in Gods providence The predictions of Satan were doubtfull and ambiguous but these are distinct and plaine Satans predictions are of things which might be gathered by conjecture for the most part false though Satan cover his lying by likelihoods but these are aboue the reach of Angels most true and certaine their end was confirmation in sin and Idolatry 7. The CoÌ„mandements are 1. most righteous and equall 2. impartiall they bind all men all in men the affections thoughts consciences and that perpetually Secondly the Threatnings are generall 1 in respect of persons 2. In respect of things Deut. 28. 59 60. 3. The Promises are comprehensive Levit. 26. and strange Exod. 34. 24. of eternall life Marke 10. 29 30. 8. Another reason may be taken from antiquity of the Scripture many wonder at the Pyramids of Egypt being the most ancient structure in the world The Bible containes a continued History from age to age for the space of 4000 yeeres before Christ even from the beginning No writer of any humane story can be proved to be more ancient then Ezra and Nehemiah who wrote about the yeere of the world 3500. Amongst the Grecians some say Homer is the most ancient author that is extant who lived long after Troy was taken for that was the subject of his Poem Now those times were not neere so ancient as those in which the Scripture was written Homer was after Moses 600 and odde yeeres saith Peter du Moulin That which the Egyptians brag of their antiquity is fabulous by their account they were 6000 yeares before the creation unlesse they account a month for a yeere and then it maketh nothing against this argument History is an usefull and delightfull kind of instruction Among Histories none are comparable to the Histories of sacred Scripture and that in their antiquity rarity variety brevity perspieuity harmony and verity Dr Gouge on Exod. 13. 13. that song of Moses Exod. 15. was the first song that ever was in the world Orpheus Musaeus and Linus the most ancient of the Poets were 500 yeeres after this time 9. The power and efficacy of the Scripture upon the soules of men sheweth it to be of God and the wonderfull alteration that it makes in a man for God when he doth entertaine and believe it in his heart it makes him more then a man in power to oppose resist and fight against his own corruptions it brings him into a wonderfull familiarity and acquaintance with God It puts such a life and strength into him and that for Gods sake and his truth he can suffer all the hardest things in the world without almost complaining yea with exceeding and wonderfull rejoycing The holy Ghost by meanes of this word workes powerfully so changing and reforming a man that he â—â—ndes himselfe transformed and renewed thereby 1. It overmasters the soule 2. It separates the heart from lusts and the world 3. Alters and changeth the customes of men 4. It keeps the heart up under the guilt of sinnes against all the power of the divell It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 119. 7. convinceth the obstinaâ—e 1 Cor. 12. 3. 14. 24. reproveth errors rebuketh vices 2 Tim 3. 16. is a discerner of the thoughts 1 Cor. 14. 24 25. and aweth the conscience JAmes 4. 12. 10. If there be a God he ought to be worshipped and he cannot be worshipped unlesse he manifest himselfe to us which he hath done in the Scripture 11. The candour and sincerity of the Pen-men or Amanuenses respecting Gods glory onely and not their owne and in setting down not onely the sinnes of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shewes his disobedience Num. 11. 11. Jonah his murmuring Jon. 1. 4. Jeremy his fretting Jer. 20. 14. David shames himselfe in his preface to the 51 Psalme Saint Marke wrote the Gospell out of Peters mouth and yet the deniall of Peter is more expresly laid down by the Evangelist St. Marke then any other and Paul sets down with his owne Pen his owne faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of holy Scripture were holy men called sent inspired by the Spirit which had denied the world with the lusts and affections thereof and were wholly consumed with zeale for the glory of God and salvation of men 2 Pet. 3. 15. 2 Tim 3. 16. Matth. 16. 17. Gal. 2. 11 12. Ephes. 2. 3 5. They learned not of men what they wrote Moses David Amos were heardsmen Jeremy was almost a child Peter JAmes and John were in their ships other Apostles were unlearned before their calling Acts 4. 13. Moses learned of the Egyptians and Daniel of the Chaldeans humane
to thy face curse God and die and that Psal. 14. 1. Some answer thus these places are historically inspired not dogmatically Another question is whether preaching be not divinely inspired as well as the word written The Preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the word Some say the Scriptures are but a device of mans braine to give assistance to Magistrates in civill government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint circumcision to cut a poore child as soon as he came into the world Two and twenty thousand Oxen were spent at the dedication of one Altar to sacrifice so many Oxen and Sheep such usefull creatures Christ chose silly illiterate men to propagate the Gospell This serves for information of our judgement and assures us of divers truths 1. That the Scriptures are for themselves worthy to be believed they have authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the divine truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the authority of the Authour of any writing such is the authority of the writing it selfe for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the authour of these writings Thus saith the Lord therefore such authority as he hath such must they have a supreme highest authority which borroweth from none and is subject to none So this acknowledgement of their originall teacheth that we must not believe them for the authority sake of any man or men for Gods word can borrow no authority from men John 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it selfe so is the first truth to be believed for it selfe saith Aquinas And as Christ by himselfe could demonstrate that he was the Messias so the Word by it selfe can prove that it is the Word of God We affirme that the Scriptures are known to be of God by themselves the Papists maintaine that we cannot be certaine of the Scriptures divinity by any other argument then the testimony of the Church which say they doth infallibly propound unto us what is to be believed what is not to be believed and Hermanus saith that the Scripture is no more worth then Aesops Fables without the testimony of the Church As in other Sciences there are alwaies some principles per se nota indemonstrabilia whence other things are proved so in Divinity all conclusions in point of beliefe and practice are proved by the Scripture The Scriptures prove themselves by their own naturall light manifesting their divine originall whence they are and their right meaning how they must be understood They are like light primum visibile which maketh all other things manifest and it selfe too by it own proper qualities 1. The Church rather depends on the Scripture which is an object not principle of Divinity the Church ought to be subject to Christ Ephes. 5. 24. the Scripture is the word of Christ Col. 3. 16. 2. All the words of the Scripture are words of truth Dan. 10. 21. some words of the Church are words of error Esay 1. 21 24. 3. 8 9. 5. 13. But the authority of him that speaks alwaies truth is greater then of him who sometimes lies ergo the authority of the Scripture is greater then that of the Church Goodnesse it selfe cannot deceive wisdome it selfe cannot be deceived God is both Titus 1. 2. The voice of the Scripture is the voice of God 2 Tim. 3. 16. but the voice of the Church is the voice of men Acts 14. 14. 15. 17. 17. 30. 3. Faith and a firme consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertaine 4. In vaine shall we dispute against the wicked concerning Religion and divine truth if we shall say it comes from God because we affirme so 5. This is proved by Scriptures John 5. 34 35. Christ in his humiliation did not receive the testimony of John much lesse will he receive the testimony of others now he is glorified John 5 34 35 36. 1 Cor. 2. 4 5. 1 John 5. 9. 6. The authority proving is greater more certaine and more knowne then the conclusion proved by the â—ame Autoritde probans is greater then probata The Papists to prove the authority of the Church flie to the Scriptures For I demand whence doe we understand that the Church erres not in delivering the Canon of the Scripture they answer it is governed by the Holy Ghost and therefore cannot erre in its decrees But how appeares it that it is so governed alwaies they answer God hath promised it and then they alleage those places to prove it Ob. The Church is ancienter then the Scripture because it was before Moses ergo it hath greater authority Sol. 1. The Prophets and John Baptist were ancienter then Christ yet not of greater authority 2. Consider the word 1. quoad formale externum as written and clothed with words so the Church was before the Scripture 2. quoad formale internum the matter and sence or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1. 23. John 17. 20. JAmes 1. 18. Semen semper sobole illa cujus est semen antiquius esse necesse est In the thing it selfe the being and substance of the word was before the Church although in this circumstance and manner of being it was after Ob. 2. Non erederem Evangelio nisi me commoveret Ecclesiae Catholicae authoritas saith Augustine Sol. These words saith Whitaker are so well known to the Papists that one can hardly exchange three words with them but they will produce them It is true indeed that we may at the first be much moved to receive and hearken to the Scriptures because the Church gives testimony of them as the woman of Samaria by her speeches of Christ was a meanes of moving the Samaritans to believe but when the men of Samaria had heard Christ himselfe speake they believed in him more for his own words then the womans John 4. 39 41. In which sence those words of Austin so frequently quoted by the Papists are to be interpreted Austin spake this of himselfe being a Manichee when he was a Manichee he was first moved by the authority of the Church to believe the Gospell His meaning is that he had never believed the Gospell if the authority of the Church had not
these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practice it with obedience Reading the Scripture is a rehearsing out of the booke such things as are there written barely without any interpretation It is to be done publikely as it was in the Synagogues of the Jewes who had the reading of the Law and Prophets amongst them the Prophets were read in their eares every day saith Paul and after the lecture of the Law and the Prophets in another place We honour God more by a publique then a private reading of it 2. Privately the godly Jewes of Berea did search the Scriptures and the King is commanded to read in the Law Some good Divines hold that the Scriptures barely read though preaching be not joyned with it may be the instrument of regeneration since the doctrine of the Gospell is called the ministration of the Spirit Psal. 19. the law of the Lord converteth the soule it is so when not preached but the word of God is made effectuall by the Spirit more often more ordinarily to beget a new life in the preaching that is the interpreting and applying of it then in the bare reading 1 Tim. 4. 13. Matth. 28. 29. Christs custome was as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice when he had read to interpret the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to doe in a right manner we shall attaine true knowledge of the way to Heaven and also grace and help to walke in that way If the Lord should deny to any man the publique helps of preaching and conference yet if that man should constantly reade the word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the truth and attaine saving grace the word would illighten and convert but if God afford publique preaching and interpretation we must use that too as a principall ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sence of it to us Psal. 119. 18. JAmes 1. 5 17. and with a resolution to put in practice that which we learne Jam. 1. 25. Matth. 7. 24. and we shall finde the word read Gods power to our edification and salvation Onely a Spirituall understanding can discerne an excellency in the Scripture Nunquam Pauli mentem intelliges nisi prius Pauli spiritum imbiberis 2. Diligently attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greeke word be a metaphor from hunting dogges or from diggers in mines both import diligence It was a solemne speech used in holy actions hoc age The passions of the Martyrs may be read when their anniversarie daies are celebrated Whence the name of Legends Chamier 3. Orderly that we may be better acquained with the whole body of the Scriptures We should reade on in Chronicles and Ezra and other places wherein are nothing but names and Genealogies to shew our obedience to God in reading over all his sacred word and we shall after reape profit by that we understand not for the present though it will be convenient to begin with the new Testament as more plain before we reade the old 4. With faith Heb. 4. 2. The word of God consisteth of foure parts 1. History 2. Commandements 3. Promises 4. Threats All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing onely by the word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise againe at the last day Job 19. 26. 2 All precepts Genes 22. 6. Abraham went doing that commandement though strange 3 All promises as that God could give Abraham when he was 100 yeeres old a seed and posterity which should be as innumerable as the Stars in the Firmament Genes 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13. 17. though unlikely Noab believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Jonah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando severitas Spanhemius or at de officio Theologi 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our owne benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the yeere The number of Chapters while you are reading the old Testament is for the most part three a day and when you come to the new Testament it is but two sometimes where the matter is Historicall or Typicall or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the word of God now understood and so fix it in our minds One defines meditation thus It is an action of the soule calling things to mind or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himselfe and is a setting ones selfe seriously to consider in his mind and apply to his owne soule some necessary truth of Gods word till the mind be informed and the heart affected as the nature thereof requires and is the wholesomest and usefullest of all exercises of piety This is to ingrast the word into ones soule to give the seed much earth this is to bind it to the Tables of our heart and to hide it in the furrows of our soules this is to digest it and make it our owne 3. We must apply to our owne use whatsoever things we reade and understand the precepts and examples of the Law to instruct our life the promises and comforts of the Gospell to confirme our faith It serves for thankfulnesse 1. that now we have the Scripture the world was a long time without it it was the more wicked because they had no canon of Scripture We are not like to erre by tradition as former ages have done 2. That we have so great a
Chapters Obadiah He was almost contemporary to Jeremy It is but one Chapter Doctor Rainolds hath well expounded this prophesie The destruction of the Enemies of the Church is handled in the 16. first verses the Salvation thereof by the Ministery of Pastors in the five last Jonah He prophesied in the time of Jeroboam 2 King 14. 25. Jerome proves by the authority of the Hebrewes that he was contemporary with Hosea and Amos. It consists of foure Chapters Abbots and King have both commented well in English on this prophesie Micah Humiliatus sic dictus Propheta ab insigni miranda humilitate He prophesied in the times of Iotham Achaz and Hezechiah Kings of Judah as appeares by the inscription Ch. 1. v. 1. and was almost contemporary with Isay with whom he agreeth in many things He exceeds all the Prophets in this one thing that he determines the place of Christs Birth 5. Chap. 2. v. It consists of 7. Chapters Daneus and Chythraeâ—s have done well on it Nahum It is probable that he lived before the Babylonish captivity and was contemporary to Micha but 90 yeares after Jonah It consists of three Chapters which containe both a prediction of the destruction of the Assyrians Ch. 1. and also an Explication of the causes of it Chap. 2. and 3. Daneus is the best Expositor of this Book The Hebrews think that both Nahum and Hibacuc wrote in the times of Manasseth Both the order in which these bookes were Anciently placed and the things themselves which are contained in their writings doe intimate as much Grotius Habacue Luctator It is probable that he lived about Jeremies time or a little before It consists of three Chapters Grineus and Daneus have done well on him Zephanie He prophesied in the times of Josiah King of Judah and was contemporary to Jeremy He prophesieth especially of the overthrow of the Kingdome of Judah It consists of three Chapters Daneus hath done well on this prophesie Haggai Chag signifieth a Feast in Hebrew his name signifieth Festivus laetus aut festum celebrans vel diligens quòd templi Hierosolymitani aedificationem post Captivitatem maximè urserit He began to prophesie after the Babylonish captivity in the second yeare of Darius King of Persia Esd. 5. 1. Hag. 1. 1. Grineus and Daneus have done well on this Zacharie He prophesied after the Babylonish captivity and followed Haggai within two moneths he handleth the same subject it consists of 14. Chapters His Booke is more large and obscure then any of the 12. Prophets Daneus hath done well on the whole and Master Pemble on 9. Chapters Malachie Nuncius seu Angelus meus Mal. 4. 4. 5. He was the last Prophet of the old Testament See Grotius of him Tertull. cals him the limit land-marke of both Testaments limes inter vetus novum Testamentum It consists of foure Chapters Daneus and Polanus and Stocke have commented well on this Book So much concerning the severall Books of the old Testament CHAP. IV. THe new Canon is that which the Christian Church hath had written in Greek from the time of Christ and his Apostles and it summarily containes the word published by Christ and his righteous acts The History of which is in the foure Bookes of the Evangelists the examples in the Acts of the Apostles the exposition in the 21. Epistles and lastly the prophesie in the Revelation All the Bookes of the new Testament were written in Greeke for divers reasons First because that tongue in the time of Chist and his Apostles was the most excellent of all among the Languages of the Gentiles Secondly because it was then most Common as Latine is now Tullie shewes orat pro Archia poeta how farre the Greeke Tongue spread Thirdly because in this tongue all the Philosophie and Sciences of the Gentiles were written The Greeke tongue by the writing of Philosophers Orators Historians and Poets was fraught with the best learning which Heathenisme afforded It came to passe by the singular providence of God that this Testament was written in one tongue onely for what Nation else would have yeelded to another that the Scriptures in their tongue were authentique and so the seeds of debate might have beene sowne amonst them All almost agree in this that all the Bookes of the new Testament were written in the Greeke tongue it is onely doubted concerning three of them the Gospell of Matthew Marke and the Epistle to the Hebrewes many affirm that the Gospell of Matthew was written by Matthew in Hebrew or rather in Syriacke the Language used by Hebrewes in the time of Christ and his Apostles that the Epiâ—â—le to the Hebrews was written in Hebrew Mark in Latin It is certaine that the Primitive Church from the first times used the Gospell of Matthew written in Greeke and counted it authenticall If any one say that the Latine Edition of Marke in the vulgar is not a version but the first Copie he may easily be refuted from the uniforme stile in it with other Latine Gospels and it will appeare to any Reader that the Gospell of Marke which the Roman Church useth is later then the Greeke and that the Latine was made from it For the Epistle to the Hebrewes though many among the Antient thought it was written in Hebrew yet all agree that the Greek Edition was in use thence from the first times of the Church Glassias saith Matthew wrote his Gospell first in Greek for his stile agrees with Marke Writers acknowledge that there is an Ancient Hebrew Copie of Matthew but upon good ground deny that it is the originall truth for besides that by received Tradition it is held otherwise Matth. 1. 23. and other such like places doe evince it for why should he writing in Hebrew interpret Hebrew words to them which understand that Language Hieron in quatuor Evangelia and Salmasius hold that Matthew was written in Hebrew Evangelium Matthaei Hebraicè ab auctore scriptum esse nemo non veterum tradidit Hebraeum illud Syriacum esse quod in usu tunc temporis in Judaea fuit Hieronymus docet qui Evangelium Matthaei scriptum fuisse testatur Chaldaicâ— Syroque Sermone Salmas de Hellenistica Erasmus Cajetane Calvin Junius Whitaker Gomarus Causabone Gerhard deny that Matthew was written in Hebrew Chamier de Canone l. 12. c. 1. saith we have the new Testament in Greek for although some contend that the Gospell of Matthew and the Epistle to the Hebrewes was written in Hebrew yet saith he it is very uncertaine and so propius falso I thinke saith Rivet that the Epistle to the Hebrewes was written in Greeke a tongue then most common and which was used by many Hebrewes which were called Hellenists That Marke should be written in Latine originally is improbable many of the reasons alleaged to prove that Matthew was not written in Hebrew are of force here also the Jewes at
Florentine councell and that of Trent doe approve the said Bookes to be Canonicall as also Augustine and Innocentius To which it may be answered 1. That the Councell of Carthage was but a Provinciall Councell and therefore it cannot binde the whole world Moreover in that Councell there are divers things which the Papists will not endure as in the 26 Canon there is a decree that no Bishop shall be called chiefe or universall Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councell with which they will not binde themselves 2. The Latine Fathers judged these bookes fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any doctrine 3. These Bookes are not Proto Canonicall truely and properly Canonicall inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but Deutero-canonicall or rather Ecclesiasticall as they are stiled In this sence Augustine and Innocentius are to be taken when they reckon these Bookes among the Canonicall 4. No Councell hath authority to define what Bookes are Canonicall what not seeing Bookes truely Divine receive authority from God himselfe and are to be esteemed of undoubted truth although all the world should barke against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Bookes The coâ—ncell of Trent was gathered and kept against all Civill and Ecclesiasticall right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councell matters were concluded and the sentence passed the adversary not being heard speake nor so much as present for the Protestants might not be admitted to hearing neither could they obtaine to propound their opinion in the Councell muchlesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against divine and humane law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himselfe 3. In that Councell the accuser and Judge were the same for the Pope did accuse the Protestants of heresie he did convocate the Coucell he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the reformation of the Pope was the thing in question Lastly all Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the mind of the Legates or otherwise then they approved no man had any voyce in the Councell but such as were sworne to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverbe arose Spiritum Sanctum Roma pâ—r peram mitti Tridentum The Holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his comming nor of the Apostolicke and Primitive Church for more then 300 yeeres after as both Eusebius out of Origen and the Councell of Laodicea Can. 59. confirmed afterward by the sixth generall councell of Constantinople sheweth for the Greeke Church and St Jerome for the Latine CHAP. VI. Of the Authenticall edition of the Scripture NOw we must enquire which is the Authenticall edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some forme of words and in some language which may be understood Lawyers from whom the use of the word Authentique seemeth borrowed doe call those instruments and writings authentique which have a certaine and just authority in themselves A booke or writing is authentique either by divine or humane institution those are by Divine appointment and institution authenticall which have from God sufficient and absolute authority to command and approve themselves worthy credit and faith in as much as God himselfe doth approve thtm by humane institution such writings are held authenticall which by the opinion and sentence of learned men in their severall professions may be esteemed worthy credit and beliefe for themselves and for the truth in them There is a great diversity of editions of holy Scripture all cannot be simply and perpetually authenticall in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentique whence the others are transcribed yea it cannot be that there should be many but although there may be many counterpanes of the deed yet there is but one or two principall Deeds so amongst this great variety of editions one or more ought to be as principall and authenticall Thrre is a question betwixt the Church of Rome and the reformed Churches about the authentique edition of Scripture they say that the edition of the Bible in Hebrew and Greeke iâ— not authenticall but rather the vulgar Latine We hold that the vulgar Latine is very corrupt and false that the Hebrew for the old Testament and the Greeke for the new is the sincere and authenticall writing of God therefore that all things are to be determined by them and that the other versions are so far to be approved of as they agree with these fountaines The Tridentine Councell thus decreeth that in all sermons readings disputations controversies the vulgar Latine Translation should be taken for authentique before the Hebrew or Greeke and that no man should presume upon any occasion to reject it or to appeale from it When the Councell of Trent saith the vulgar Latine is authenticall it compares it with other Latine Translations not with the Hebrew Muis. Andradius the chiefest of the Divines at the Councell of Trent thinketh that the Councell of Trent did not meane either to condemne the Hebrew truth as he calleth it or to acquit the Latine Translation from all errour when they called it Authenticall but onely that the Latine hath no such errour by which any pestilent opinion in faith and manners may be gathered This saith Rainolds against Hart. ch 6. p. 202. Chamier tomo 1. l. 12. c. 2. The Rhemists in their preface to the new Testament translated by them prolixly
extoll this Latine edition and contend that it is not onely far better than all the Latine versions but then the Greeke it sele which is the Prototype Before we come to defend our owne or disprove that opinion of the Papists it is necessary first rightly and fully to state the question and to premise some things concerning the severall versions and Translations of the Scripture We deny not that part of Daniel and Ezra which was written in the Chaldee dialect to be authenticall because we know the Lord was pleased that in that language as well as the Hebrew some of his Divine truth should be originally written 1. For the more credit of the stories the Lord bringeth forth forraigne Nations and their Chronicles for witnesses least any of them should doubt of the truth thereof 2. The Lord would have some part of those stories come to the knowledge of the Heathen and it was requisite that the Chaldeans should know the sinnes and impieties of that Nation and the judgements that should befall to testifie unto all the truth of God therefore in generall the alteration of the terrene States and Kingdomes is shadowed forth and published in the Chaldee tongue that the Gentiles might take knowledge thereof but the particular Histories of the comming of the Messias of his Office and Kingdome and of the calamities and afflictions which should befall the people of God are set forth in the Hebrew tongue as more especially concerning them Likewise it pleased God for the better credit of the story that the History of those things which were said and done in Chaldea should be written in the same Language wherein they were first spoken and therefore the Epistles and rescrips of the Kings are delivered in the Chaldee speech as taken out of their publique Acts and Records and that the History in Daniel set forth in the Chaldee speech gaining him respect with the Chaldeans might stirre up the Jewes to receive Daniel as a Prophet of God whom the Heathens admired If there be any footsteps of the Chaldee and Arabique in Job as some learned say we doe not exclude them from authentique authority for we say the whole old Testament for the most part in Hebrew and few parcels in Chaldee are the authentique edition of the old Testament The Greeke copies of the new Testament are also from God immediately the very dialect wherein those Prototypes were which the Pens of the Evangelists and Apostles did write For the Gospell of Matthew and the Epistle to the Hebrews being written in Hebrew and Marke in Latine we have refuted that opinion already the Greeke edition of those three Bookes as well as of all the other of the new Testament is authenticall The versions of the Scripture are either the Chaldee and Greeke of the old Testament the Syriacke and Arabicke of the new the Latine Italian French and English of both Testaments All the versions of the sacred Scripture have so far divine authority as they agree with the originall tongue and to say that any Translation is pure and uncorrupt and that the very fountaines are muddy is both a foolish and impions blasphemy The tongue and dialect is but an accident and as it were an argument of the Divine truth which remains one and the same in all Idiomes therefore the faith of the unlearned depends on God not on men although the Translations by benefit of which they are brought to believe be perfected by the labour of men Gods providence and care of the Church is such that he would never let it be long destitute of a fit Translation which being publisht by learned men and approved of by the Church how ever it failed in some things yet following the truth constantly in the more principall and necessary things might be sufficient to all for wholsome instruction The versions differ often much among themselves Arias Montanus differs much from Pagnin a learned Translator and Vatablus from both from all these Luther and from him againe the Vulgar Osiander LXX varie The Chaldee Edition of the old Testament is not a Translation done word for word but a Paraphrase and so called the Chaldee Paraphrase by the Jews Targum though some conceive that there is some kind of distinction to speake accurately between the Chaldee Paraphrase and Targum Targum being a generall word signifying an Interpretation or Paraphrase though it usually now by an excellency denoteth the Chaldee Paraphrase There were three authors of it as it is reported according to the threefold difference of the Hebrew bookes Rabbi Achilam or Aquila who is vulgarly called Onkelos upon the five bookes of Moses Rabbi Jonathan the sonne of Vziel upon the former and later Prophets Rabbi Joseph coecus or as some will a certaine Anonymus upon some of the Hagiographa Those Paraphrases of Onkelos and Jonathan are the ancienter and certioris fidei that upon the Hagiographa is far later and lesse certaine it being doubtfull both who was the authour and in what age it was made The common opinion concerning Onkelos and Jonathan is that one wrote a little before Christ the other a little after him Capellus lib. 1. de punctorum Hebraieorum antiquitote cap. 1. Helvicus de Chaldaicis Paraphrasibus ◠2. These Paraphrases among the Jewes saith Helvicus sunt autoritatis plane aequalis ipsi Scripturae Hebraicae neque 〈◊〉 habent illis contradicere Quorunt Paraphrasin nemo doctus non suspicit saith Capellus of Onkelos and Jonathan The use of them is very great 1 to illustrate the Hebrew Text by circumstances or a more full explication of it 2. To confirme the integrity of the Hebrew text Gen. 3. 15. 3. In controversies against the Jewes In controversiis Judaicis praecipuum robur obtinent saith Helvicus Gen. 49. 10. The Chaldee Paraphrasts both of them most excellently expound the place which themselves understood not being like therein to Virgils Bees which make Honey for others and not themselves First Onkelos interpreteth it in this manner A Magistrate exercising authority of the house of Juda shall not depart nor a Scribe of his posterity for ever till Christ come to whom the Kingdome pertaineth and him shall the people obey The other called the Interpreter of Jerusalem thus Kings of the house of Juda shall not faile neither skilfull Law-teachers of his posterity unto the time wherein the King Christ shall come unto whom the Kingdome pertaineth and all the Kingdomes of the Earth shall be subdued unto him If Christ came when authority was gone and authority went away at Jerusalems fall needs must one comming of Christ be referred to the overthrow of that City The Talmundici and latter Rabbines Rabbi Sal. Jarchi Rabbi Dav. Kimchi expound it of the Messiah as Buxtorf shews There are many profitable explications in that Paraphase on the Pentateuch but it is too late to be of authentique authority and the other Chaldee Paraphrases that excepted
he praised God Joseph was no King aud therefore had no Scepter to fall down before In the Hebrew Gen. 47. for top we read head which by a Metaphor signifies the top because the head is the end and highest part of man and consequently of any thing else And for staffe we now read in the Hebrew bed which fell out because the word mittah there extant pricked with other Vowels signifies a staffe for in the Hebrew matteh is a staffe and mitteh a bed The Septuagint whom the Apostle followes read it matteh and so translated it staffe otherwise thâ—n wâ— now read it in the Hebrew Text. If we follow the Hebrew Text as it is now extant the sence will be That Jacob because he could not raise his body out of his bed therefore he bowed his head forward upon his beds head and so worshipped God Bezâ— speaking of the divers Latine translations of the New Testament onely he saith of the vâ—lgar Latine that he followeth it for the most part and preferreth it before all the rest Maximâ— ex parte amplector claeeris omnibus antepono He speakes of the new Testament onely and of that Latine translation of the new Testament in comparison of all other Latine translations which were before him as Erasmus Castalion and such like These placâ—s may serve to shew that the vulgar Latine is corrupt no Book being entire or free fron errour Isidore Clarius Brixianus praefâ—â—t in Biblia a great learned man of their own affirmeth that it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councell of Trent 2 Popes have set forth this vulgar Edition diversly which of these shall be received as authenticall How often doe the Papists leave the vulgar in all their controversies when it is for their advantage so to doe it is a matter ordinary with them and needlesse to be proved There is no Edition Ancienter then the Hebrew if the Latine have been used a 1000 yeares in the Church the Hebrew hath been used almost 3000 yeares the Chaldee Arbicke Syriacke and Greeke Editions also have beene used above a 1000 yeares and so should be authentique by the Papists argument Having spoken of the authority of the Scriptures the Canonicall Books and the Authenticall Editions I now goe on to treate of the end of the Scripture its adjuncts or properties fitted to that end and the Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my selfe The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him by it we may learne to know love and feare him and so be blessed The glory of God is the chiefe end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate temporall edification which is fitly referred to 5 principall uses the two first respect the mind the other three the heart will and affection It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speake I must not have an eare to heare Hoc quia de scripâ—uris non habet autoritatem eadem facilitate contemuitur qua probatur Hieron 2. Reproofe or Confutation to refute all errours and heterodoxe opinions in Divinity By this sword of the Spirit Christ vanquished Satan Matth. 4. 4. 7. 10. by the Scripture he opposed the Jewes John 5. 45. 46. 47. and 10. 34. by this he refuted the Scribes and Pharisees Matth. 9. 13. and 12. 1. Luke 10. 25. 26. 27. Matth. 19. 34. and 21. 12. 13. the Sadducees Matth. 22 29. By this Austin refuted the Pelagians Irenaeus the Valentinians Tertullian the Mâ—rcionites Athanasius the Arrians In comitijs Vindelicorum cum episcopus Albertus aliquando legeret Biblia referente Luthero in Sermon Convival interrogasset quidam è consiliarijs quid libri hic â—sset nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria 3. Correction of iniquity setting streight that which is amisse in manners and life 4. Instruction to righteousnesse Instruunt Patriarchae etiam errantes Basil saith the Psalmes are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalmes is Maschil that is a Psalme of instruction 5. Comfort in all troubles Psal. 19. 8 and 119. 50. and 92. the Greek word for Gospell signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort 2. Ultimate and chiefest our Salvation and life Eternall John 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to beleeve and practise for our present and eternall happinesse This was Gods aime in causing the Scripture to be written and we shall find it fully availeable and effectuall for the ends for which it was ordained by God CHAP. VIII THe properties of the Scripture fitted to that end The properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certaine 3. The rule of faith and manners 4. Necessary 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plaine 1. It is of Divine Authority and so greater then all exception It is Divine 1. In its efficient cause and Originall which is God the Father dictating in his Sonne declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithfull He wrote the Decalogue immediately with his own finger and Commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publike Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the holy Ghost who did dictate both the matter and words those speeches are frequent the Lord said and the mouth of the Lord hath spoken 2. In the subject matter which is truth according to godlinesse certaine powerfull of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things atteâ—â—ing its divine authority Whence it follows that the authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essentiall and necessary 2. Supreame and Independent into which at last all faith is resolved from whiâ—h it is not lawfull to appeale By which singular authority the Scripture is distinguished
Church 2. We grant that the Apostâ—es living and preaching and the Canon of the New Testament being not yet sealed their Gospell delivered viva voce was no lesse a rule of faith and worship then the writings of Moses and the Prophets 3. We doe not reject all the traditions of the Church for we embrace certaine Historicall and Ceremoniall ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of faith to speake properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be beleeved as necessary to be knowne to salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of faith 5. What is not in respect of the matter an Article of saith may be a Proposition to be beleeved with a Theologicall faith if you looke to the manner of revealing as that the Sunne is a great light the Moone a lesse Gen. 1. 16. that Rachel was beautifull Leah bleare-eyed The Papists doe not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councell of Trent sess 4. decret 1. Saith that the truth and discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirme that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Marke 7. 5. Matth. 5. 21. for their errours and superstitions yea at length they affirmed firmed that God gave to Moses in mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentine Fathers session 4th doe command Traditions to be received with the same reverend affection and piety with which we embrace the Scripture and because one Bishop in the Councell of Trent refused this he was excluded In the meane space they explaine not what those traditions are which must be so regarded none of them would ever give us a list and Catalogue of those Ordinances which are to be defended by the authority of unwritten traditions not of the word committed to writing onely they affirme in generall whatsoever they teach or doe which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it selfe is manifest that at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script controviae quaest Sexta c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say that it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may doe well enough with Traditions though we had no Scripture but could not doe well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either scriptum or nuncupativum set downe in writing or uttered by word of mouth But a nuncupative Testament or Will made by word of mouth without writing must be proved by solemne witnesses The solemne witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Because our Adversaries doe contend for Traditions not written hotly and zealously against the totall perfection of the Scripture that they might thrust upon us many points by their owne confession not contained in Scripture and usurpe to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And 1. to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greeke word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the new Testament is used only in these places Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. 1 Cor. 11. 2. Gal. 1. 14. Col. 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Matth. 15. 2. 3. 6. Marke 7. 3. 5. 8. 9. 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the vulgar Latine doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word precepts but set in the margent the word Tradition Arias Montanus in his Interlineall translation doth render it traditio Beza doth commonly expresse it by the word traditio In the English Geneva Bible we translate it by the word instruction tradition calling mens precepts traditions the Apostles doctrine Ordinances or instructions not that we feared the word tradition but because we would not have the simple deceived as though the unwritten verities of the papists were thereby commended or as though we had some honourable conceite of them and what we did herein the signification of the word doth give us free liberty to doe in our last English Translation we use the word tradition as often as the vulgar Latine or the Rhemists have done not that we were driven by feare or shame to alter what was done before but because we would cut off all occasion of carping at our translation though never so unjust First we contend not about the name tradition the word may lawfully be used if the sense affixed thereto be lawfull 2. All traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voyce many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse onely we say that they were not of the substance of Religion that they were not generall concerning all Churches 4. We receive the number and names of the authors of Books Divine and Canonicall as delivered by tradition but the Divine truth of those Books is in it self clear and evident unto us not depending on the Churches authority The Books of Scripture have not their authority quoad nos from the approbation of the Church but winne credit of themselves and yeeld sufficient satisfaction to all men of their divine truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the number authors and integrity of the parts of those Books we receive as delivered by tradition 5. The continued practise of such things as are neither expressely contained in Scripture nor the example of such practise expressely there delivered though the grounds reasons and cause of the necessity of such practise be
time of Austin fasting on the Sabbath day which was kept only at Rome Necessary Traditions which are delivered in the forme of a Precept that Easter is to bee celebrated on the Lords Day Free which are delivered in the forme of counsell as sprinkling of holy water Objection The Scripture it not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour wiâ—h a defect as Genesis 11. 12. a person is omitted in the Genealogy of Cainaan which was the Sonne of Aphâ—xad but it is reckoned in Luke in Christs Genealogy not in the old Testament therefore there is a defect Sol. Luke reckons it according to the vulgar opinion of the Jewes Junius in his paralels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yeelding to the time least the Gospell otherwise should have beene prejudicâ—d but Bezas opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertooke to correct this Text according to the translation of the Seventy Interpreters For in an Ancient manuscript which Beza followed this word Cainaan was not to be found therefore he omitted it in his translation and so hath our great English Bible Ob. There is something found in the Scripture against the Commandement of God Deut. 4. 2. therefore there is excesse as well as defect for many Bookes which we beleeve to be Canonicall are added Sol. He doth not forbid adding by Gods Command but from the will of man for God himselfe added afterward The Papists arguments for Traditions answered Ob. Bellarmine saith Religion was preserved for 2000 yeares from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Sol. By the like reason I might argue that Religion was long preserved not onely without the Pope of Rome but also without Baptisme and the Lords Supper with the like institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary Secondly it is false that Religion was preserved all that while by ordinary Tradition onely for the living voyce of God sounded most perpetually in the Church and the doctrine of Religion was conveighed successivly from the Father to the Sonne which living voyce of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voyce had before Ob. Whatsoever things are commended from Scripture are necessary but so are Traditions ergo they are necessary Joh 16. 12. I have yet many things to say unto you but ye cannot beare them now therefore say they the Lord spake many things which are not written Sol. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of for it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had beene taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being faithfull Stewards and revealing the whole Counsell of God unto the people 4. It hath been the practise of Hereticks as Austine affirmeth at all times to cover their dreames and phantasies with this sentence of our Saviour Christ. Lastly if it be asked what were those grave and great mysteries which the Apostles could not for their rudenesse beare they are forsooth Oyle and Spittle in Baptisme Candles light at noone dayes which was not in the darker time of the Law Baptizing of Bels and such like gue-gaws as the grossest and carnallest men are fittest to receive Ob. 2 Thess. 2. 15. Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by word or our Epistle From these words say our Adversaries it appeares that all things were not written nullum Papistae in Scripturis locum probabiliorem inveniunt saith Whitaker The Hereticks say the Rhemists on this place purposely guilefully and of ill conscience refraine in their translations from the Ecclesiasticall and most usuall word Tradition evermore when it is taken in good part though it expresse most exactly the signification of the Greeke word but when it â—oundeth in their fond fantasie againâ—â— the Traditions of the Church as indeed in true sense it never doth there they use it most gladly Here therefore and in the like plâ—ces that the reader may not so easily like of Traditions unwritten here commended by the Apostle they translate 〈◊〉 â—onstitutions Ordinances and what they can invent else to hide the truth from the Rimple or unwarry Reader whose translations have none other end but to be guile such by art and conveighance Thus farre the Rhemists Paul taught the Thessalonians some things by word of mouth which he taught them not in his two Epistles which he wrote unto them therefore he taught some doctrines which he wrote not as if that Paul wrote no more Epistles then these two whereby that which he taught not them in writing unto them he taught them by writing unto others Secondly how followeth this argument Paul wrote not all the doctrines of God unto the Thessalonians therefore they are not all written in the Propheticall and Evangelicall writings whereas it is plainly testified that the Old Testament containeth a perfect rule of the doctrine of salvation the new being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly it appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise againe from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seeme strange that this was the summe of all which the Apostle taught at Thessalonica where he tarried so small a while when amongst the Corinthians where he remained longest of any place and consequently taught most he sheweth that he taught nothing but Christ and him crucified Fourthly the Apostle himself in this very place calling verse 14. whatsoever he taught by word or wrote by the name of
make us deligent both in Prayer to him to open to us the meaning of the Scriptures and likewise in Reading Meditating Searching and Comparing the Scriptures 2. To remove disdaine from us we quickly slight those things that are easily 3. That we might more prize Heavenly truths gotten with much labour 4. To tame our arrogance and reprove our ignorance John 16. 12. 5. God would not have the holy Mysteries of his Word prostituted to Dogs and Swine therefore many a simple godly man understands more here then the great Rabbies 6. That order might be kept in the Church some to be Hearers some Teachers and Expounders by whose diligent search and travell the harder places may be opened to the people Heare the Lamb may wade and the Elephant may swim saith Gregory The Scriptures have hoth milk for Babes and strong meate for men saith Austin It is a note of a learned Interpreter that the benefit of knowing the prophecies concerning the Church Christ before hee was slain had it not so as Hee had after his death it was the purchase of the Blood of Christ to have those things opened We doe noâ— therefore hold that the Scripture is every where so plaine and evident that it needs no interpration as our adversaries do slander us and here they fight with their own shadow We confesse that the Lord in the Scriptures hath tempered hard and easie things together But this we affirm against the Papists first that all points of Faith necessary to salvation and weighâ—y matters pâ—rtaining to Religion are plainely set forth in the Scriptures 2. That the Scriptures may with great profit and to good edification be read of the simple and unlearned notwithstanding the hardnesse of some places which in time also using the meanes they may come to the understanding of Therefore I migh save that labour in answering the Arguments of our adversaries since they are of no force against us not indeed touch our cause proving only that some places in the Scripture are difficult which we deny not But I shall first take off their answers whereby they would evade the strength of our reasons for the perspicuity of the Scripture and then refute their own Objections First when we urge divers places to prove the Scripture to be a light the use of which is to dispell darknesse which it would not if it selfe were obscure Bellarmine answereth that those places are not to be understood of all the Scripture but only of the Commandements and that these also are called a light not because they are easily understood although that be true but because being understood and known they direct a man in working 2. If it be understood of all the Scriptures they are called light not because they are easily understood but because they illustrate the minde when they are understood But the Apostle Peter speakes not only of the precepts of the Decalogue but of all the Scripture of the old Testament which if it be light much more shall the Scripture of the new Testament and therefore the whole body of Scriptures which the Christians now have shall be light Secondly that place 119. Psal. 130 doth not speake of the precepts alone of thy words by which is signified the whole Scripture in the 19 Psalme David speaketh of the word of God in generall which he adorâ—eth with many titles the Law or Doctrine of the Lord the Testimony of the Lord the Statutes of the Lord the Precepts of the Lord the Feare of the Lord it is so called metonymically because it teacheth us the Feare and Reverence of the Lord hee saith this Doctrine is perfect converts the soule and makes wise the simple therefore he understands the whole Scripture the mistresse of true and perfect wisdome Secondly it is called a light because it hath light iâ— it selfe and because it ilâ—ightneth others unlesse they be quite blind or willingly turn away their eyes from this light Thirdly if the Commandements bee easy the rest of the Scriptures is likewise as the Prophets and Historicall Books being but commentaries and expositions of the Decalogue That evasion of the Papists will not serve their turnes that the Scripture is a light in it selfe but not quoad nos as if the Scripture were a light under the bushell for that the Scripture is light effective as well as formaliter appeares by the addition giving understanding to the simple It was a smart answer which a witty and learned Minister of the reformed Church of Paris gave to a Lady of suspected chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plaine then Thou shall not commit adultery The Scriptures and reasons answered which the Papists being for the obscurity of the Scripture 2 Pet. 3. 16. Peter saith there that in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood which they that are unlearned and unstable wrest as they doe also the other Scriptures unto their own destruction First Peter reâ—traineth the difficulty of Pauls writings to that point himselfe presently wrote of touching the end of the World therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly even in that point he affirmeth that some things only are hard and not all Thirdly the understanding of the Scriptures dâ—pendeth not principally on the sharpenesse of mens wits or their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unlearnednesse of such as deale with them cannot thereby be understood to speake that of the body of the Church and of the people Laurentius in his Book intitled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explieatio locorum difficilium in Epistolis Paulinis reckons up 40 hard places in Pauls Epistles Rom. 1. 19. 20. 28. and 2. 12. 13 14 15. and 4 5. and 5 6. 12 13 14 15. 20. and 7. 9. 14. and 8. 3. 4. 19 20 21 22. and 9. 3. 11. 12. 13. 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1. 7. 10 11 12 13 14 15. 1 Cor. 11. 7. 10. and 15. 29. 51. 2 Cor. 2. 15 16. and 3. 6. 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alleage Psal. 119. 18.
essence whatsoever is in God is God Simplenesse is the first property in God which cannot in any sort agree to any creature This is proved that God is Simple by removing from him all kinds of composition which are five 1. Of quantitative parts as a body 2. Of essentiall parts matter and forme as a man consists of Soule and body 3. Of a genus and difference as every species 4. Of subject and accidents as a learned man a white Wall 5. Of act and power as the Spirits Every creature is subject to composition and consequently to division All things which are Created are made by joyning together more things then one in one and so they consist of divers things Some have a more grosse and palpable composition of parts both essentiall and integrall as a man of soule and body and the body of flesh bloud bone and such parts The Spirits which have not so plaine a composition are yet compounded of substance and accidents sustained by that substance and inherent in it for the substance of an Angell and his faculties and qualities are different things his life is one thing his reason another his will another his power wisdome nimblenesse other things So the soule of a man and all Created things are made up of many things conjoyned in one God is absolutely Simple he is but one thing and doth not consist of any parts he hath no accidents but himselfe his essence and attributes are all one thing though by us diversly considered and understood If he did consist of parts there must be something before him to put those parts together and then he were not eternall Isay 43. 10. he is one most pure and meere act In God to be to will and to doe are the same John 15. 26. compared with John 14. 6. and 1 John 1. 7. compared with 1. of John 1. 5. where to have life and be life to be in the light and be light are the same God is therefore called in the abstract light life love truth John 14 6. 1 John 4. 8. This is one reason why God is so perfect because he is Eus Simplissimum In every kinde a thing is so much perfect by how much it is more Simple and pure Whence the same Hebrew word signifieth both Simple and perfect 2. No accidents are in God when we affirme that God is good and gracious we meane it not as when we say so of men in men they are qualities vertues in God they are his essence 1. We should be simple as Doves Matth. 10. 16. Simplicitas Columbina non asinina Carthusian Ephes. 6. 5. 2 Cor. 1. 12. It is called godly sincerity which God worketh and which is pleasing to him Simplenesse and Simplicity of heart is the maine thing in Christianity Ephes. 6. 5. Col. 3. 22. 2. Here is matter of joy and comfort to the good mercy and love are Gods essence Isay 54. 8. and of feare and terrour to the wicked because Gods anger and justice are his essence and he is unchangeable God is Living He is often called the living God in opposition to dead Idols turne from Idolls to serve the living God Gen. 16. 14. and 24. 62. and 25. 11. Deut. 5. 26. Ruth 3. 13. Judg. 8. 19. Isay 3. 10. Jer. 10. 10. Ezek. 3. 11. Dan. 4. 34. Math. 16. 76. Act. 14. 15. He is called life 1 John 5. 10. the fountaine of life Psal. 36. 9. He hath his name in Greek from life He saith often of himselfe I live as if he should say I alone doe truly live and he often addes for ever Deut. 32. 40. The oath which the Father 's used is most frequent the Lord liveth Jer. 5 2. and 12. 16. for they swore by him who truly and alwayes lives He himselfe sweares by nothing but by his life and holinesse Jud. 8. 24. Ruth 3. 3. This Oath is used 14. times in Ezekiel Zeph. 2. 9. Jer. 46. 18. 22. 24. Isay 49. 18. Deut. 32. 40. Numb 14. 21. 28. God is called the living God 1. To distinguish him from the false Gods of the Gentiles which were dead and sencelesse Stocks Act. 17. 15. 2. To represent unto us the active nature of God he is all life 3. To direct us to the Fountaine or Well of life from whom all life is derived unto the creature by a threefold streame 1. Nature God is the authour of the life of nature Gen. 2. 7. Act. 17. 28. 2. Grace he is the authour of that life John 1. 2. Ephes. 4. 18. 3. Glory he is the authour of the life of glory Rom. 2. 7. A reasonable life to which God resembleth his is a power to performe variety of regular and limited actions to a certain known end and that out of choice and councell Gods life is his power of working all things according as seemes good to himselfe after his owne Councell for his own glory to say he liveth is to say he doth perpetually worke Life in things bodily ariseth from the union of the body and the soule together and in things that be not bodies but spirits from the perfection of the matter and qualities of them Our owne life is a power by which we are able to produce lively actions Gods life is that power whereby he is fit to worke or produce all sorts of actions suitable to the perfect essence of his divine Majesty Or it is that whereby he knoweth willeth and affecteth and can doe all sort of actions beseeming his excellent nature Reasons 1. From the effects of life God understands wils loves therefore he truly lives for these are all the properties of livers therefore Aristotle often concludes from this that Because God understands all things that he lives a blessed life 2 Those things live which move and stirre themselves God doth all things by himselfe he is the first and perfectest cause of all therefore he most properly lives and that a most blessed life 3. From his name Jehovah he is Jehovah who is by himselfe and most perfectly and of whom all things are which are and live God therefore so lives that he is the Authour of all life to all livers and therefore he is called our life Deut. 30. 20. John saith of Christ in him was the Authour of life and Act. 3. ye have killed the Author of life Amongst the creatures which are subject to our sense there is a three fold kinde of life Two more imperfect the third more perfect The former is the life of vegetation or growth by which things are able to doe what is requisite for the attaining and maintaining of their full strength and nature and the propagating of their kinde according to their severall kinds The second is the life of sence whereby things are inabled to discerne things hurtfull to them and things good for them to shune the one and to seek the other These are imperfect kinds of life
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.
fast all the faithfull word Titus 1. 9. Rom. 3. 4. 2 All our obedience of faith must be grounded on this John 3. 33. Heb. 11. 11. 10. 23. Zeph. 3. 5. Heb. 6. 30. 3 All our prayers of faith must be grounded on Gods faithfulnesse Dan. 9. 16. 1 John 1. 9. 1 Pet. 4. 19 31. Psalm 1. 5. 4 All sound profession of faith must be grounded on this Gen. 17. 1. Psal. 91. 4. 5 All true perseverance in the faith 1 Cor. 1. 8. 10. 13. Psalm 91. 4. We must be faithfull 1 To God by being faithfull in his Covenant as the Psalmist speaketh 2 To men for Gods sake in our severall places in friendship as David and Jonathan Moses and Christ were faithfull the Apostle saith in Stewards it is required that they be found faithfull 1 Cor. 4. 1. Titus 2. 10. 1 Cor. 4. 10. Ephes. 6. 21. Col. 4. 7 9. 1 Sam. 3. 20. 2 Sam. 2. 35. Nebem 13. 13. 1 Tim. 3. 11. Faithfulnesse is required and commended in all sorts of men Reasons The welfare and prosperity of all estates dependeth upon mans fidelity and faithfulnesse it will be impossible for any good to be done amongst men if each in his person and place be not faithfull this therefore is required of all men Faithfulnesse is that vertue by which a man is carefull to performe constantly and in truth all those duties to which either his place or promise or both do bind him Or it is that vertue by which a man is as good as his word when one doth speake good and is indeed as good as in speech this is faithfulnesse It hath two parts 1. the agreement of his meaning with his words at the time that he speaketh when he purposeth to doe according as he speaketh 2 The agreement of his actions with his words and meaning when he continues constant in his purpose till he have done what in him lies to effect it as it is said of Bâ—az that when he had said the thing he would not be quiet untill he had brought it to passe A promise is the proper subject of faithfulnesse in the well making and welkeeping of that standeth fidelity CHAP. XIII GOd is Patient Psalm 103. 8. Job 2. 17. Gods patience is that whereby he beares the reproach of sinners and defers their punishment or it is the most bountifull will of God whereby he doth long beare with sinne which he hateth sparing sinners not minding their destruction but that he might bring them to repentance This is aggravated 1 In that sinne is an insinite injury offered to him therefore in the Lords Prayer it is called a Trespasâ—e 2 He is is infinitely affected with this hence in the Scripture he is said to be grieved with our sinnes to be wearied as a cart full of sheaves he is said to hate sinne for although he be such a perfect God that none of our sinnes can hurt him yet because he is a holy and just God he can not but infinitely distaste sinners 3 He can be revenged immediately if he please men many times are patient perforce they would be revenged but they know not how to compasse it He apprehends at the same time what he hath done for us and withall our unthankfulnesse unkindnesse and yet he endured Cain Sâ—ul Judas a long time 4 He beholds the universality of sinne all men injure him the heathens are given to Idolatry blasphemy among Christians the prophaner sort are full of oathes adulteries the better negligent lazy cold 5 God not onely not punisheth but still continues his benefits the old drunkard is still alive 6 He sets up a Ministry to invite us to come in and we have that many yeeres Forty yeeres long was I grieved with this generation 7 In Christ patience was visible there was living patience 8 He afflicts lightly and mercifully to win us he makes thee sicke and poore to see if it will make thee leave thy sinning 7 God is Long-suffering Exod. 34. 6. It is that whereby he expecteth and waiteth a long time for repentance or it is the most bountifull will of God not suffering his displeasure suddenly to rise against his creatures offending to be avenged of them but he doth warne them before hand lightly correct and seeke to turne them unto him Christ endured Judas till the last Long-suffering is a dilation of revenge though we be provoked It is a further degree of patience patience lengthened out further Rom. 9. 22. God endures to wonderment above measure beyond all expectation Reas. 1 That men might not despaire 1 Tim. 6. 16. 2 For his glory 3 From his love a husband will forbeare his wife 4 To leave men without excuse Gen. 6. 3. 15. 16. 1 Pet. 3. 20. God cannot properly suffer for all things are active in him It denounceth a woe to all those who despise and abuse the riches of Gods patience to us the Apostle cals it treasuring up wrath that is as a man laies up something every day till at last he get a great summe so thou addest still to thy damnation God will so much more severely damne thee by how much he hath dealt more kindly with thee We should glorifie God for sparing us so long and waiting for our repentance we should be like him slow to anger patient not easily provoked Rom. 15. 4. Magistrates Ministers and all must be like God wait for repentance Eccles. 8. 11. It reproves them that hence take liberty to sinne patience abused turns into fury and are the worse for Gods forbearance Matth. 24. 48. Luke 12. 45. Christian patience is that grace of God whereby a man is enabled through conscience of his duty to God to beare what evils God shall lay on him and to waite for the promises not yet performed that is the fruit of faith and hope As by faith we enjoy God and by love we enjoy our neighbour so by patience we enjoy our selves saith a Father We had need of patience that our faith may be lively and our hope continue to the end Without patience we can not worship God believe in him love him pray hold out deny our selves suffer losses beare reproaches God will exercise us with many trials defer the bestowing of good things therefore we have need of patience There is a threefold patience 1 In working to be able to goe through the difficulties which clog holy duties 2 In waiting to waite Gods time in fulfilling the promises Hab. 2. 3. 3 In suffering when we quietly submit to the will of God In bearing our own burden 10 Levit. 3. A Christian in these suffering times may write this as his Motto Sit miser qui miser esse potest Let him be miserable that can be miserable 2 Cor. 4. 8 9. 6. 10. 8 God is Holy the Holy one Job 6. 10. He is called the holy one of
7. For there are â—hree that beare record in Heaven the Father the Word and the Holy Ghost The Arrians wiped this place out of many bookes 2 Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosatenians Sabellians Photinians and others deny the Trinity of persons in one essence of God Servetus a Spaniard was burnt at Geneva in Calvins time he denied that Christ was Gods Sonne till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat See Mr Cbeynels rise of Socinianisme ch 1. p. 6. Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianisme Chap. 3. That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. That Christ is God is proved 1 By cleare Texts of Scripture affirming this truth in so many words The Prophet foretelling of him saith this in his name by which you shall call him Jehovah or the Lord our righteousnesse Jerem. 23. 6. and the mighty God Esay 9. 6. Paul saith Rom 9. 5. who is God over all blessed for ever and St John saith 1 John 5. 20. This is very God and St Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession John 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extreame impiety had he not been God 2 By evident reasons drawn from the Scripture He hath the Name Titles Workes essentiall Attributes and worship of God ascribed unto him in Scripture 1 Divine Names and Titles are given to Christ He is the onely blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. 19. 16. He is called the Image of the invisible God Col. 1. 25. the brightnesse of his glory Heb. 1. 3. the word and wisdome of the Father Prov. 8. 12. 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo John 1. 1. Acts 20. 28. 1 Tim. 3. 16. the great God Titus 2. 13. the true God 1 John 5. 20. God over all or blessed above all Rom. 9. 5. the most high Luke 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Jehovah the proper name of God alone John 20. 28. My Lord Jude 4. the onely Lord Acts 10. 36. the Lord of all 1 Cor. 15. 48. the Lord from Heaven 1 Cor. 2. 8. the Lord of glory 1 Cor. 2. 8. the Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meere man whatsoever God therefore who wil not have his glory given to another would never have given these Titles to another if he were not God 2 The workes of God even the principall and most eminent of all which are proper to the Lord onely are ascribed to Christ. 1. The worke of Creation even of creating all things John 1. 3. and Col 1. 16. He for whom and by whom all things were created is very God for Christ and by him all things were created therefore he is very God 2 The worke of preservation and government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerfull word is God so doth Christ therefore he is God 3 The working of Divine miracles raising up the dead by his own power is given to him John 6. 54. and John 5. 21. He that can quicken and raise the dead is God so doth Christ therefore he is God 4 Redeeming of mankind Luke 1. 68. Matth. 20 28. Eph. 1. 7. Rev. 1. 5. 5 Sending of the Holy Ghost John 21. 22. 14. 16. and of Angels is ascribed to him Matth. 13. 41. Revel 1. 1. He forgives sinnes Marke 9. 2 5. He gives eternall life 3 The principall and incommunicable attributes of God are given to him 1 Omniscience John 2. 24 25. He knew all men and he knew what was in them John 21. 17. Lord thou knowest all things 2 Omnipotency Rev. 1. 8. Phil. 3. 21. 3 Eternity John 17. 5. Revel 1. 18. John 1. 1. Esay 9. 6. He is called the everlasting Father 4 Omnipresence Matth. 18. 20. 5 Unchangeablenesse Heb. 1. 11 13. 13. 8. He that is Omniscient Omnipotent Eternall Omnipresent Unchangeable equall to the Father in Majesty and glory Phil. 2. 16. is God so is Christ therefore he is God Laâ—â—ly worship due to God is ascribed to him Heb. 1. 6. Let all the Angels of God worship him Revel 5. 13. the Lambe that is Christ hath the same worship tendred to him that the Father hath We are commanded to call upon his name to believe and trust in him John 14. 1. 3. 16. 6. 39. to hope in him Esay 11. 10. we are baptized in his name Matth. 28. 19. Acts 8. 16. and sweare by him Rom. 9. 1. Ob. Christ is called God of God and light of light Sol. Christ as God is from himself but if the Deity of Christ be considered as in the person of the Sonne so it is from the Father The Sonne in respect of his essence is from none in respect of the manner of subsistence he is from the Father Ob. Matth. 19. 17. Christ denieth that he was good because he was not God Sol. Christ applieth himselfe to him to whom he spake now he called Christ good in no other sence then he would have done any other Prophet and in this sense Christ rebuked him for calling him good Ob. John 17. 3. God the Father is called the onely true God Sol. Some referre both these to God himselfe and Christ but others give a generall rule that the word alone is not opposed to the other persons but to the creatures and feigned Gods and so John 8. 9 the woman is not excluded but her accusers the added expressions shew him to be God because it is life eternall to know him as well as the Father Ob. Ephes. 4. 6. Sol. The word Father is not there used relatively or personally for the first person in the Trinity but essentially as Mal. 2. is there not one Father of us all and so he is God called Father in regard of his workes ad extrâ—i Ob. John 14. 28. My Father is greater then I. Sol. As he was man onely or mediator the Father was greater then
1. natural which they had from the Creation John 4. Some abode in the the truth others fell from it 2. revealed 1 Pet. 1. 12. Eph. 3. 10. the Greek word signifies to look into it narrowly Piscator thinkes it hath reference to the Cherubims who did turne their faces to the propitiatory which was a type of Christ. 3. Experimentall which they have by the observation of those things which are done among us so they know the repentance of the godly Luke 16. 10. 2. The will of * Angels is to bee considered will in the good Angels is that whereby they desire good things known and forsake evill The Angels would never have sinned if they had not beene voluntary for although the good Angels be now so confirmed in holinesse that they can will nothing but good yet that hinders not liberty no more then it doth in God or Christ himselfe to be a free Agent is a perfection to sin is a defect and ariseth not from the liberty but the mutability of the will 3. Their motion and place That they are in a place is plaine by Scripture which witnesseth that they are sometimes in heaven and sometime on earth as their service and office doth require They are not in a place as bodies are they are not circumscribed by place for a legion of Devills was in one man they are so here that they are not there and therefore one Angel cannot be in many places although many Angels may bee in the same place and they move not in an instant though they move very speedily They continue in the highest heavens unlesse they be sent thence by the Lord to doe something appointed by him where being freed from all distractions and humane necessities they behold the glorious presence of God their understanding and will being pitcht upon him 4. Their society and communion for it cannot bee conceived that these glorious Spirits should not signifie to one another their meaning but how this should be it is hard to determine they say that the Angels make known their minds to one another by their meer will 5. Their multitude and order That there are many Angels appeares Dan. 7. 10. and Heb. 12. 22. an innumerable company of Angels But that is a foolish dreame that just so many Angels fell as there are men elected and they are chosen by God to make up their number againe Some say the good Angels exceed the number of the wicked Angels by how much evill men exceed the good the greatest number of evill angels that we read of is but legion the good very many as that place in Daniel and Revel 5. 11. will shew As for their order the Apostle indeed Coloss. 1. sheweth that there is an order among them so that one may be above another in dignity but not in power and command hence they are called an host which word signifieth chiefly what hath a compleat order Dyonisius Areopagita makes nine orders of Angels and distinguisheth them into threes The first containing Cherubims Seraphims Thrones The second Dominions Armies and powers The third Principalities Arch-angells and Angels Much more modest is Augustin qui fatetur se rationem hujus distinctionis ignorare cont Priscil c. 11. c. 57. Lau-See Doctor Prideaux on Matth. 18. 10. for their nature properties order and Ministrie The Scripture makes mention only of two orders of Angels Angels and Arch-angels Heb. 1. 4. 1 Thess. 4. 16. Seraphim is a common name unto all Angels they are all described to be flames of fire Psal. 104. 4. and all the Angels are Cherubims as is evident by the Curtaines of the Tabernacle which were set forth and garnished with Cherubims onely Exod. 26. 31. signifying the presence of the Angels in the Assembly of the Church as the Apostle expounds it 1 Cor. 11. 10. It is evident saith Mr. Cartwright that the Apostle Col. 1. 16. heapeth up divers words of one and the same signification thereby the more effectually to set forth the supereminent power of our Saviour Christ above all 6. The names of the Angels The first and most common name is that of Angel which name is common to the good and evill angels yet in a farre different sense The evill spirits are seldome called so simply though they be sometimes to note the excellencie of their originall because they fell from their blessed condition 1 Cor. 6. 3. Jude 6. In the first place to shew the prerogative of the Saints and in the second to shew the reason of Gods justice The evill spirits are called Angels the name which was first given them Otherwise they are not absolutely called Angels that name being peculiar to the Angels which stood but Angels of the Divell angels of Satan viz. because they are sent by the Divell their Prince Some as proper names are given to certaine Angels Michael Dan. 10. 13. which is compounded of 3. Hebrew particles Mi-ca-el who is like or equall to the strong God It signifieth the power of God because by him God exercised his power and Gabriel Dan. 8. 16. 9. 21. Luke 17. 19. that is the glory of God who executed the greatest Embassages in Gods name to men Vide Sculteti exercitat Evangel l. 1. c. 9 7. The Angels Ministrie and service Their service may be considered either in respect of God the Church or the enemies of the Church Respecting God and the Church and the people of God they have divers services The office of good Angels in respect of God 1. They enjoy God and glory Matth. 18. 10. 22. 30. This implieth their great purity and happinesse and withall their Ministrie what God bids them doe they are ready to doe They shall attend Christ when hee comes to judgement 2. They praise God and celebrate his Name cleave inseperably unto him and obey his Commandements Esay 6. Psalm 103. 20 21. 104. 4. Dan. 7. 10. Job 1. 6. they see the worth and excellencie of God that he deserves more praise then they can give 3 They praise and worship Christ as the head of the Church Apoc. 5. 11 12. Heb. 1. 6. Phil. 2. 10. also as his Ministers Matth. 4. 11. Luke 22. 43. Matth. 28. 2. they stand alwaies ready to doe him service so in his agonie an Angel comforted him 2. Their service in respect of the Church and people of God 1. They are glad for the good which befalls the Elect so when Christ came into the world how glad were they Luke 2. they cryed glory be to God on high they further rejoyce at their conversion Luke 15. 10. 2. They reveale unto them the will of God Dan. 8. 9 Rev. 1. 11. 3. They keepe the elect from dangers both of soule body so far as is expedient Gen. 19. 16. 28. 12. 25. 7. 32. 1. 2. Psal. 34. 7. and 91. 11. Numb 22. 1 King 19. 7. 2 Kings 6.
Ego ipse odi meos libros sape â—piâ—eâ—s interire quòd â—etuo ne morentur lectores abducanta lâ—ctioneipsius scripturae quae sola omnis sapientiae fonâ— est Lutherus in â—9 c. Genes * Esay 8. 20. Jer. 6. 16. and 18. 15. * Master Buckley of the Gospell Covenant on Zach. 9. 11 p. 14. and 104. The Schoolemen aâ—fiâ—me that tâ—ree things cannot be â—efined 1 God ob summam formositatem 2. Materia prima ab summam informitatem 3. Sinne obsummam deformitatem Psal. 9 9. Mr Carill on Psal. 1 18. 17. 104. Psal. 24. * I may say of some writers in these daies as Tully of the Philosophers that there is nothing so absurd which is not mâ—intained by some of them a Libri quasi liberi * Sir Francis Bacon in his Essayes b Rainoldus de lib. Apoc. tomo primo praelect 4th c Petrus Lombardus propter eminentem intâ—r Pontificios authoritarem magister sententiarum nuncupatus est Rainoldus de lib. Apoc. Petrus Lombardus quem omnes Theâ—lâ—gorum schola singulari quadam venerationis excellentia magistium sententiarum appellant in cujus Theologiae compendium innumerabilia disputationum volumina eruditissimi clarissâ—marum totâ— Christiano orbe Academiarum Theologi celebrarunt Sixtus Senensis Bibl. Sanct. lib. 4 So Scripture signifieth writing in generall but by an excellency the Word of God * De Prideaux Hinc Sementiariorum Quaestionistarum Quodlibetistatum ingens turba qui pro solida Theologia spinosas rixosas disputationes in Christianorum scholas invexerunt Revetendissimus Episcopus Vsserius De Christianarum Ecclesiarum successione statu c. 9. * Solis Canonicis debetur fides coeteris amnibus Judicium Lutherus Lambert in his perambulation of Kent Se Speed in William the Conquerour p. 42. John 12 48. * M. Pemble my learned Tutor Master Wheattly my Reverend Pastor M. Ball my worthy friend * Apostolus baptismorum meminit quiâ— ad statos inter veteres baptismi dies alludit Paschae nimirum Pentecostes ubi plures simul baptisari consueverant vel quia de plurium baptismo simpliciter loquitur Spanhemius “ Dr Field of the Church l. 5. c. 22. Esay 28. 16. 1 Cor. 3. 11. * Quod est ab ipsis positum praedicatum Jun. ad Bellarm. cont 3. l 3 c. 23. The Prophetsâ— and Apostles are not fundamenta fundantia but fundata such foundations as themselves had a foundation even the Lord Christ the ground of a Christians faith is Thus saith the Lord thus it is written The Observation Sermo qui â—udes in Christo inchoat Fundamenti vocabulum est metaphoricum ab aedificantibus sumtum atque denotat illud totius structurae firmamentam in imâ— posi um quâ— sustentatur aedificium quóque subdâ—cto corruit protinus in frusta dilabitur Davenant adhort ad pacâ—m Eccles. c. 2. 1 Sam. 1. 25. Prov 2â— 6. See Prov. 6. 22. Prov. 31. 26. which is meant chiefly of instructing her family Matth. 3 8. 4. 17. Marke 1. 15. a Acts 2. 5. 10. 13. ch and in their Epistles * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word â—orrowed from the making of an impression by a stamp or seale John 21. 15. Acts 20. 20. Psalm 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whole Booke of the Proverbs Gen. 17. 12 13. Omnis Christi actio Christiani instructio Prov. 26. 6. * Chanoc Gen. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia prosua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catech st Hinc Catechumini dicebantur qui Catechismum discebant Catechistae qui Catechismum docâ—bant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae religionis viva docentis voce tradâ—ta à discentibus repetita Altingius * M. Pemble M. Greenham It is to be performed either by the Minister in publique or the Governours in private or some able body in their place * Verba Scripturae non sunt verba legenda sed vivenda said Luâ—â—er Consectaries of reproofe 2 Of Exhortation * Arâ—stot de historia animalium l. 6. c. 6. a Caussins Holy Court eighth reason of his first bookâ— b L 3. c. 6. of his Enquiries Prov. 22 6. * Non minus placet Deo Hosanas pueâ—orum quam Halleluiah virorum The Holy Ghost hath composed some Psalms in Acrosticall verses according to the order of the Hebrew Alphabet as 25 34. 37 119. that parents might teach their children the first elements of Religion as well as learning d Eusebius Eccles. hist. l. 10. c. 32. See M. Pembles Sermon of ignorance Luke 1. 5. Jerem. 10. 25. * Heb. 5 13. One being examined affirmed blindly that none had died or should die for him Another that the Sunne shining in the firmament was the Sonne of God that died for him a The Papists make the Pope their personall foundation See Dâ— Field of the Church l. 3. c. 4 and M. Rous his Catholique Charity Chapters 10 11. Some dislike the beginning of the Athâ—nasian Creed Whosoever will be saved c. Fundamentalem articulum habendum sentio qui ex voluntate Deâ— revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignoratione ac multo magis oppâ—gnatione aetâ—rnae vitae amittendoe manâ—festum periculum incurratur Davenant de pace Ecclesiastica About fundamentall points there may sometimes arise such disputes as are no way fundamentall For instance that God is one in Essence and three in Persons distinguished one from another that the Sonne is begotten of the Father that the hoâ—y Ghost is the Spirit of both Father and Sonne that these three persons are coeternall and coequall all these are reckoned in the number of Fundamentals but those School-nieities touching the manner of the Sonnes generation and the procession of the holy Ghost are not likewise fundamentall and of equall necessity with the former â— Davenants opinion of the Fundamentall points of Râ—ligion Certa semper sunt in paâ—cis saith Tertullian Certaine and undoubted truths are not many and they are such as may be delivered in a few words As there are in points of faith fundamentall Articles so there are in points of practice fundamentall duties M. Raynolds on 14 of Hos. 2 3. Corrolaries * Haeresis est pertinax defensis eâ—rorlâ— in fide opinionem aliquam pugnantem cum fundamento ejus ponentis Voet. There are damnable heresies 2 Pet. 2 1. and errors that are capitall not holding the head Col 2. â—â— * Vide Altingii loc commun parte 2. 262. Non omnis error est haeresis sed illa tantum quae est contra fundamentum aut in fundamento fidei pertinaciter defenditur Voetius â—erem 9. 5. Bellarm. Tomo 2. l. 3. c. 21. Thomas Aquinas pâ—rt 2. quaest â—â—decima Articulo
Canone l. 13. c. 9. Supersubstantiâ—lem 1. ad substâ—ntiae nostrae Conservationem necessarium Emâ—n Sa. Omnes veteres laetini Scriptores panem quotidianum legerâ—â—t itâ—que iucâ—utè quidam nostro tempore iâ— vulgata Editione pro quâ—tidiâ—o supersubstantiâ—lem posuerunt quod Corporis Cibâ— quem à noblâ— peti probavimus minimè convenit Maldonatus Jaâ—â—enius idâ—m serè 〈◊〉 harm cap. 41. Their own Dictionaâ—ies and Doctors expound the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratified or undeservedly accepted or whom Gods singular favour had made acceptable * Non habet ex hoc loco prudens lâ—ctorâ—â—â— Paulo conjugium esse Sacramentum non enim dicit Sacramentum sed mysterium hoc magnum est * Erasmus dicitâ—â—n sit sacramentum oâ—im dubitatum erat à scholasticis Certè ex hoc loco non possit efficâ— nam particula adver â—aâ—iva ego autem satis indicat hoc mysterium ad Christum ecclesiam pertinere non ab maritum uxorem Marke 6. 8. Vide Salmerovem Ribâ—ram in loc Pâ—aefat in nov Tâ—st Doctor Fulke against Martin Vide Whitakerâ— Conâ—â—versiâ—m primam quaest sâ—cundam câ—p 10 11. 12. de Scripturis Sixtinus Amama ceâ—suram vulgatae versionis in Pâ—ntateucho caepit tâ—lam pertexturus nisi morte fuisset praeventus Waltherus in officina Billica * God in Christ or God and Christ is the object of Christian religion without knowledge of Christ we can-not know God savingly John 11. 27. In jury onely is God knowne * 2 Tim. 3. 16. Rom 15 4. The word of God is profitable 5 wayes 1. For confirmation of true Doctrine or teaching men the truth 2. Reproofe of errour Rectum est index sui obâ—iqui Quibus principijs veritas astruitur iisdem principijs falsicâ—s destruitur Tertullian câ—ls the Scripture Macbaera contra haereses 3. Correction of ill behaviouur 4. Instruction in a good behaviour 5. Consolation in troubles Roâ— 15. 4. 119. Psal. â—9 Vide Zâ—pperâ— Aâ—tem habâ—nâ—i 〈◊〉 conciones l. 1. c. 3. p. 34 35. * Divina autoritas Scripturae est Infallibilis veritas in verbu sensibus ob quam omnes sidem eâ— obedientiam debâ—nt Altingius Exod. 32. 16. 2 Tim. 3. 16. 2 Pet. 1. 21. Heb. 11. 12 John 14. 26. * Divina auctoritas suam trabis originem una ex parte ex immediato Spiritus S. afflatu ex alterâ— ex sublimitate rerum quâ—â— exponiâ— Waltherus in officina Biblica Heb. 4. 12. * Matth. 5. 18. Scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fide digna prâ—pterse credenda quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Divinitus inspiraâ—a Hic illud Pythagoricum valâ—ta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must take heed of beleeving Scripture to be the word of God because there is the greatest reason for it but for its divine authority Matth. 24. 35. * The materiall parts of Scripture are true Historicall narrations all the Histories there related are undoubtedly true that of the Creation fall of Christ. 2. Threaâ—enings the eternall torments in hell are sure as if thou wâ—st already in them 3. Promises the Scripture cals them the sure mercies of David 4. Predictions and Prophesies in Daniel Revelation as the downfall of Antichâ—iâ—t they speak therefore of things to come in the present tense O note thereby the certainty of the accomplishâ—â—nt Eâ—ay 9. 6. Apoc. 18. 2 * Ego in hajusmodi quo umliâ—et hominam scriptis libersum quâ—a solis Canonicis scripturis debeo sine ulla recusatiâ—ne consensum August de natura gratia c. 6. The essentiall forme of the word is truth in forming the whole and every part all Divine truth is there set down * Scripâ—â—ra Sancta appellatur Canonica totum â—jus corpus Canon Rationem nominis aut omnes aut ferè omnes esse testantur quia sit regula fâ—dei Chamiâ—rus The Scripture is therefore called Canoâ—â—call because it prescribes a â—ule of our faith and life Phil. 3 16. Gal. 6. 16. Tertullianus aâ—pellat Scripturam regulam veritatis Augustinus de dâ—ctrina Christiana l. 2. c. 8. ait in Scripturis inveniri omnia quae continent fidem moresque vivendi Advers Hel. Vid. cap. 9. Sacra Scriptura regula credendi certiffima tuâ—issimaque est Bellarm. de verbo Dei l. 1. c. 2. * Hoc primum Credimus cum credimus quodnihil ultra credere debemus See Mr. Anthony Burges on Marke 1. 2. 3 Deut. 5. 29. Esay 8. 20. * Verba Scripturae non sunt legenda sed vivenda Doctrinae sanitas servatur confirmando verum resellendâ— falsum vitae sanctinionia sugendo malum faciendo bonum Satis habet Scriptura quo veritatem doceat errorem redarguat iniquitatem corrigaâ— instituat ad justiriaâ— Nec haec utiâ—â—ter praestat solumâ—odo quoe sophistarum cavillatio sed etiam sufficienter nempe ut perfectus sit homo c. Rainoldus * Deut. 17. 18. Esay 8. 20. Luke 16. 29. Acts 24. 14. Christians shâ—ll be judged by that hereafter John 12. 48. 2 Thess. 1. 8. * Judaei doâ—em ex hoc loco 〈◊〉 regâ—m sua manu sibi legem describere etiamsi alâ—is cum privaâ—us esset descripsisset Chamierus Regâ—â—â— fidei est quasi causa exemplariâ— fidei quam viâ—elâ—cet fides in omnibus sequi cui se conformare debet Formale objectum fidei est causa objectiva fidei sâ—u est principium propter quod formaliter principâ—liter credimus Bâ—ron contra Turnebuâ— Nos discamus ex verbo non tantum sapere sed etiam loqui Bâ—zâ— Epist. 7. David Psal. 119 133. desâ—es that all hâ—s counsels thoughts manners actions might be directed according to Gods word The Scriptures contain 1 A neecssâ—ry doctrine viz. of the Law and Gospell Matth. 22. 37 John 13. 16. without which we cannot be saveâ— Rom. 7. 7. it is 2. Necessary in respect of the efficient cause Jude 3. 3. Of the Forme Matth. 22. 19. 4. The end 20. John 31. * Writing doth a larger good to a greater number and for a longer time then speaking 102 Psal. 19. vox audita perit litera scripta manet To shew how much a more faithfull keeper record is then report those few miracles of our Saviour which were written are preserved and beleeved those infinitely more that were not written are all lost and vanished out of the memory of men * Among the Turkes Polylygamy is lawfull Theft was permitted among the Spartans * Literae sacrae diâ—untur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripturae ut non solùm â— saecularibus profanâ—â— literis sed etiam â— quibuscunque quae de sacris rebus agunt discernantur * Mahomet said his doctrine câ—me from God but the blaâ—phemy and villany therein contained sheweth it came from Satan whereas the purity and perfection of the doctrine contained in the Scripture sheweth that it is from above Mahomet puts in some ingredients of the flesh gives them liberty to revenge themselves and to have
Paul cals it the riches of Gods goodnesse Rom. â— 4. and maketh this use of it that it should lead us to repentance to consider 1. What we were originally good the Creator being so the creature must needs be and â— what we are now unlike him Esay 5. 25. Luke 6. 36. Gods bounty God is like a most liberall housholder which takes order that nothing in his house or about it shall want that which is necessary further then the fault is in it selfe He gives more then we aske and before we aske Vbâ—rior gratia quam precatio 2 Chron. â—0 7. Esay 41 8 James 2. 23. * Gratia est qua Deus in seipso est amaâ—ilâ—s suaâ—que creaturae favet benefacit unde hoc respectu gratia Dei est favor quo creaturas suas inprimis hemiâ—â—es prosequitur Wendelinus * Dr. Jackson of Gods Attributes l. 1. c. 14. Consectaries of Gods graciousnesse Psalm 103. 8 9. 1 Pet. 5. 16. Nehe. 9. 17 31. Rom. 5. 20 21. Ephes. 2. 9. 2 Tim. l. 9. Bâ—na mea 〈◊〉 Aug. l. 10. confess c. 4. Every one is born with a Pope in his belly men had rather be saved by something of their own then be beholding to Christ for salvation Ignorant people say they hope to be â—aved by their good deeds and meaning * Dr. Twisse in a Manuscript In Johannem tract 81. Exod. 33. 19. 34. 6. Psalm 103. â— Exod. 22. 22. Esay 30. 18. Lament 3. 22. Titus 3. 5. Exod. 34. 6 7. Ephes. 2. 4. Rom. 4. 19. 11. 30 31. * Misericordia est qua propensus est Deus ad succurrendum suâ—â— creaturis in aliqua miseria constitutis iisque re ipsa succurrit Wendelinus The Scripture hath three notable words to expresse the fulnesse of Gods mercy in Christ Ephes. 2. 7. Rom. 5. 20. 1 Tim. 1. 14. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put upon Gods mercy Luke 1. 50. 54. Psalm 48. 2 3. 89. 28. * Ephes. â— 4. 1 Pet. 1. 3. Mercy and compassion dâ—ffer onely in the exâ—rinsecall denominations taken from different objects Compassion is good will toward otheâ—s provoked from notice of their misery mercy is an excesse of bounty not estranged from ill deserves in distresse That God hath mercy in hâ—m He is ready to forgive more sinnes thâ—n we can imagine Luke 6. 11. * Exod. 20. 6. The mercy of God which reacheth to the pardon of sin is peculiar to the Catholick Church Esay 33. 24. Lukâ— 16. 24 â—5 Titus 3. 5. Luke 1. 77 78. Lament 3. 2â— On what terms God will shew mercy 2 To whom he will shew mercie Eâ—si omnes hâ—mâ—nes Deus damnaret unâ— excepto tameâ— adhuc major esset misericordia quam judicium nimirum quia nullum 〈◊〉 judicii divini effectum â—isi propter merita eorum qui damnantuâ— at misericâ—rdia nulla invenit merita Chamier 〈◊〉 3. lib. 7. c. 8. Misericordia justitia Dei in se quatenuâ— in Deo sunt pares sunt respectu effectâ—rum objectorum major est miseriâ—ordia Wendelinus Matth. 18. 30. * The Papists sâ—ekâ— to the Virgin Mary and other Saints Maria mater graâ—iae mater miseriooâ—diae Tu nos ab hoste protege horâ mortis suscipe Psalm 106. 3. Luke 1. 46 50. Luke 6. 36. * Justitiâ— est â—ua Deâ—â— in se justus est extra se constanti voluntate suum cuique â—ribuit Wenâ—â—linus Genes 18. 25. Justitia dispâ—nens qua Deuâ— univâ—rsa â—ingula jusâ—â—o ordine dispâ—â—it guâ—ernat Deut. 32. 4. Psalm 11. 7. 48. 11. 145. 17. 1 Pet. 1. 17. Rom. 2. from thâ— 6. to the 12. 2 Cor. 5. 10. Col. 3. 25. Rev. 22. 12. Justitia Distribuens est gratiae vâ—l irae illa â—st 〈◊〉 vâ—â—untas praestandi promissâ—s isâ—a voluntâ—â— implendi comminatiâ—nes Wendelinus Matth. 19. 29. God assigns fit rewards for wel and evill doing Rom. 1. 18. * Gods justice is not a quality or accident in him but his very natuâ—e essentiall to him A man may be a man and yet be unjust but God can not be God and be unjust Geâ—h loc comâ—un * The righteouâ—nesse of God is taken divers waâ—es in Scripture sometimes for the essentiall Attribute of Gâ—d sometimes for the righteousnesse of faith which is called the righteousnâ—sse of God because it is such a righteousnesse as God doth appâ—ove of and with which we may appeale boldly in his presence againe righteousnesse is taken for his truth and faithfulnesse in promises David praies God to do good to him for his righteousnesse he means his faithfulnesse in his promises See Mr Buâ—â—howes on Matth. 5. 6. Consectaries from Gods justice â— Chron. 2. 5. Nehem. 9. 33. Psal. 119. 137. Dan. 9. 7. Rom. 3. 16. Rev. 19. 1. John 14. 6. God is aetâ—rna veritas vera aeternâ—as If God said one were to be corporeall he would have light for his body and truth for his soule Truth is originally from God the first Ideâ— rule or standard of truth is Gods will which is veritas Dei Whereby he is what he is essentially simply immutably by which he wils all things to be what indeed they are and knows them to be such as they are most certainly Veritas rei entitatis whereby things are such as God would have them to be and so are true and good An Idoll is nothing in the world Matth 24. 35. John 17. 17. Which truth of God in his promises may be referred to justice because it is just to performe what thou hast promised 2 Tim. 4. 8. * If I speake falshood out of errour and mistake I am weake if wilfully I am wicked If I keep not promise it is either because I cannot and then I am weake or will not then I am wicked therefore God cannot possibly lie 1 Kings 22. 23. Ezek. 14. 9. Consectaries from Gods truth Ephes. 4. 25. Heb. 20. 23. Consectaries from Gods faithfulnesse Heb. â— 15. Heb. 3. 5. What faithfulnesse is Nahum 1. 3. Esay 30. 18. * Patientia est qua ita iram suam moderatuâ— Deus erga creaturas ut vel poenas differat vel iram unâ—â—â—mento non effundat Wendelinus * God is sensible of the wrong offered to him and provoked to wrath thereby 2 Pet. 3. 13. he not onely restraines his anger but gives them time to repent A leaâ—ned Divine saith if but any tender hearted man should sit one houâ—e in the Throne of God Almighty and looke down upon the earth as God doth continually and see what abominations are done in that houre he would undoubtedly in the next set all the world on fire Mr. Bolâ—â—n Matth. 26. 39. This is in effâ—ct the same with Patience Num. 14. 18. Nehem. 9. 17. 2 Pet. 3. 9. 15 20. Longanâ—mity is toward them of whom we can patience toward them of whom we can not be revenged Consectaries from Gods patience and long suffering Posse nollâ— nobile What patience is It is a
mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a â—ust rule Lastly It is an universall and perpetuall rule both in regard of time and person ever since the Scripture hath beene it hath been the onely rule in the old Testament to the Law and the Testimony in the new they confirmed all things by the old it directs in e