9. Foure thines are to be considered in this argument 1. The number which suffered for the same is numberlesse many millions that none can imagine it to arise from pride weaknesse or discontent More Christians were slaine as hath been observed under the ten bloody persecutions then Pasâ—hall Lambs were offered up under the State of the old Testament 2. The quality and condition of them which suffered noble and base learned and unlearned rich poore old yong men women children those which were tender and dainty all these could not suffer out of vain-glory that stubbornly they might defend the opinion which they had taken up 3. The torments used were usuall unusuall speedy slow some hewed in pieces burnt with slow fire cast in to Lyons given to be devoured by the teeth of wild beasts some beheaded some drowned some stoned with stones 4. All this they endured constantly patiently with great joy even a chearful heart merry countenance singing Psalms in the midst of the fire so that the madnesse of the enemy was overcome by the patience of them which did suffer Luther reports of the Martyr St. Agatha as she went to prisons and tortures she said she went to banquets and nuptials That martyr Hawkes lift up his hands above his head and clapt them together when he was in the fire as if he had been in a triumph So that their testimony was not onely humane God enabling them so stoutly to die for the truth Phil. 1. 29. Maytyrs of other sects differ from the martyrs of the true Church 1. They were fewer 2. They suffered not with joy of conscience which the godly martyrs did 3. They were punished for their errours discovered the martyrs were burned for having any part of the Bible and the Bible sometime with them where the Inquisition raignes it is death to have any part of the Bible in the vulgar tongue The Gentiles also which were out of the pale of the Church did give testimony to sundry stories and examples in the Bible Suetonius and Tacitus speakes of the miracles of Christ Pliny of the miracles of Moses and of the wise mens Star Macrobius of the slaughtering of the Infants Josepbus of the death of Herod the Poets of the flood Plutarke of the Dove which Noah sent out Josephus a Jew saith in his time there was a monument of the pillar of Salt into which Lots wife was turned Of Sodomes destruction speaketh Strabo Diodorus Siculus Galene in his booke of simples Pliny Solinus Polyst hist. Tacitus lib. ult Mela acknowledging that the remainders of Gods wrath are still to be seen there as the dead lake the fruite faire to the eye but falling to cinders and smoake in the hand The Oracles of the Sybillae were in greatest account among the Heathen and held as true of all men and if those be they which we have there is nothing which can more plainly set forth the birth of Christ his life and death Causabon makes it apparent that those prophesies of Sybil were counterfeited pieces and at first entertained by such as delighted in seeing the Christian Religion strengthned with forreine proofes Heretickes also prove the Scripture to be divine for they quote that and therefore Luther cals the Bible Librum Hereticorum Experience teacheth that all heresies either began or increased from the misunderstanding of Scripture Thirdly the Scripture it selfe doth give testimony to it selfe that it is divine it is called a light Psal. 119. 105. because it discovers it selfe the testimony and the testimony of the Lord because it beares witnesse to it selfe The Prophets give testimony of Moses Mal. 4. 4. the new Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth that all Scripture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the new Testament that being the last Epistle which Paul wrote as appeares Chap. 4. v. 16. Fourthly none of all these arguments can undoubtedly perswade the heart certitudine fidei that the holy Scripture or any doctrine contained in it is the word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Sealing of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the signe of the Seale in the Wax Other arguments may convince but this is absolutely necessary this is alsufficient to perswade certainly Matth. 11. 25. The Holy Ghost is the authour of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly divine 1 John 5. 6. It is the Spirit that beareth witnesse because the Spirit i. metonymically the doctrine delivered by the Spirit is truth So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the Holy Ghost It is hard to carry the matter even between the Socinians reason and the Famalists spirit Socinians wil have nothing but reason no infused habits so they destroy the testimony of the spirit the Familists wil have nothing but Spirit they rest wholy in an immediate private spirit There are three that bear witnesse in earth blood that is justification by the blood of Christ water i. Sanctification by his grace and the Spirit say some witnesseth in these But ye have an unction from the holy one and ye know all things That is ye have received from Christ the Holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your soules for you to know and be instructed in see V. 27. The testimony is made up by arguing whosoever believeth and is sanctified shall be saved So the antiquity efficacy and Majesty of the Scripture the fidelity of the Penmen and its wonderfull preservation prove it to be the word of God The Spirit of God witnesseth that this word which hath these remarkable advantages above all other writings is the word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the word to irradiate my understanding We are commanded to trie the Spirits true joy is first heard out of the word before it be fealt Psal. 51. 8. Spirituall joy is an affection proper to spirituall life that life is by faith and faith commeth by hearing Job 33. 22. See John 16. 14. Some question whether every part and parcell of the Scripture be divinely inspired as those places Touch him and he will curse thee
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
of Ales is called Doctor Irrefragabilis Thomas Aquinas after him Doctor Angelicus John Scot the last Doctor Subtilis Yet a learned Doctor of our owne saith of the Schoolmen Scholastici vel hoc nomine non tanti sunt à nobis faciendi quia in Justificationis articulo vix quicquam tradiderunt solidi The Papists themselves note twenty Articles in which their great Master Lombard erred so that that is ascribed to them hic magister non tenetur But now Paul the great Doctor of the Gentiles of whom Chrysostome writes severall Homilies is indeed an Angelicall Subtill Irrefragable Doctor Austin desired three things to have seen Christ in the flesh Rome in its glory and to have heard Paul preach What he speakes is true as Gospell and we can not apply to him what the Papists doe frequently to Peter Lumbard hic magister non tenetur We may exercise our judgement upon the writings of men there being few that write much and contradict not themselves but we must believe the Divinely inspired Writings There is a Booke in the Law called Liber Judiciarius or Doomesday-Booke because as Matthew Paris saith it spared no man but judged all men indifferently as the Lord in that great day will doe The Bible is the true Liber judiciarius or Doomesday Booke The word that I have spoken the same shall judge him in the last day I shall now in a few words discover the usefulnesse of this threefold Treatise Having been in these times of spoile unhappily plundered of my Bookes and Manuscripts which I esteemed as a precious treasure recovering this twice with some others I did resolve for preventing any future dammages in that kind to transcribe it faire for the Presse which was the worke of a whole yeere I know first the subject is very necessary for all Christians to search into and I have perused all the best writers I could find that I might handle it fully common-place wise according to the excellency of the Theme I have made use also of some Manuscrips of three worthy men now with God whose memory I shall ever honour for the compleating of the worke I have gleaned a few observations from some of the worthy Lecturers in Westminster from M. Ley of Budworth in his Lectures in the City and from divers others of the Assembly in their printed Sermons This worke I conceive may be beneficiall for these purposes Chiefly for setling and establishing of Christians in some maine principles of Divinity viz. that there is a God against the Atheists of these times that the Scripture is the Word of God against the Anti-Scripturists that Christ is God against all Arrians Socinians and other Heretickes ejusdem farinae vel potius furfuris that the so 〈◊〉 of man is immortall against such who in these daiâ—â— deny the same 2. For enabling a Christian to all dâ—â—ties prayer meditation holy conference catechizing his family For example suppose a Christian desire to instruct his family in the principles of Religion and would make use of M. Bals Catechisme for that purpose for I know not a better yet extant he may by the helpe of this worke open the heads of Religion from the beginning of that Booke to the Fall of man I would there were the like out on the whole body of Divinity But lest I trangresse the bounds of an Epistle I commend the worke to Gods blessing and desire thy benigne interpretation of my labours still resting Thy faithfull friend and hearty wel-wisher EDWARD LEIGH PROLEGOMENA HEBR. 6. 1. THe Apostle chides the Hebrews in the former Chapter for their ignorance and uncapablenesse of Divine mysteries from v. 11. to the end He tels them they were dull of hearing and that their ignorance was affected they might for their time and means have been teachers and yet now they must be taught and which is strange the very principles of the word of God Here in the beginning of this Chapter he earnestly exhorts them to encrease both in knowledge and obedience Leaving The Apostle alludes to men running a race they leave one place and goe on forward we must leave the principles of Religion that is not sticke there but passe on to a greater perfection The Apostle hath reference to the Schooles of the Jewes where hee was trained up there were two sorts of Schollers 1. Punies or petties 2. Proficients Perfectists Six principles are named as so many heads and common places of the ancient Catechisme not but that there were many other neâ—â—â—â—ary principles yet they might be reduced to 〈◊〉 â— Two maine duties that is 1. the doctrine of repentance from dead workes that every man is dead in sinne by nature and therefore had need to repent 2 The doctrine of faith in God 2 Two meanes 1 The doctrine of Baptismes by which in the plurall number he meanes both the Sacraments and also the inward Baptisme of Christ and that outward baptisme of John that is to say of the Minister though some refer it to the set times of Baptisme 2 The imposition or laying on of hands that is by a trope or borrowed speech the ministery of the Church upon the which hands were laid not the Sacrament of Confirmation as a Lapide expounds it 3 Two benefits Resurrection of the dead that the same numericall body shall rise againe and eternall judgement so called metonymically because in that judgement sentence shall be given concerning their eternall state either in weale or woe Not laying againe the foundation Three things are required in a foundation 1 That it be the first thing in the building 2 That it beare up all the other parts of the building 3 That it be firme and immoveable Simply and absolutely in respect of all times persons and things Christ onely is the foundation upon which the spirituall building of the Church is raised The first principles of heavenly doctrine are named here a foundation because they are the first things which are knowne before which nothing can be known and because upon the knowledge of these things all other parts of heavenly knowledge doe depend The Apostles are also the foundation of the Church Ephes. 2. 20. Rev. 21. 14. in three respects 1 Because they were the first which founded Churches and converted unbelievers to the faith 2 Because their doctrine which they received immediately from God by most undoubted revelation without mixture of errour or danger of being deceived is the rule of faith to all after-commers 3 Because they were Heads Guides and Pastors of the whole universall Church The Proposition or Observation which ariseth from these words thus opened may be this The Principles and Foundations of Christian Religion must be well laid Or thus Catechizing and instructing of the people in the principles of Religion is a necessary duty to be used The Apostle illustrates this by a comparison first from Schooles secondly from building the foundation
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
been an introduction unto him not that his faith rested upon it as a finall stay but that it caused him so farre to respect the word of the Gospell to listen unto it and with a kind of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the ministery of the Church as an externall meanes to move us to imbrace the word of God but we deny the authority of the Church to be the principall meanes When we call the Scriptures Canonicall we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and rule to us The office of the Church in respect of the Scripture stands in foure things 1. To distinguish Canonicall Scripture from that which is not Canonicall although the determination of the Church be not the onely or chiefest cause why the Apocrypha are rejected 2. To be a faithfull keeper of those books which are inspired by God like a notary which keepeth publique writings 3. To publish declare and teach the truth as a cryer with a loud voyce ought to pronounce the Kings edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a generall Councell nor the Church virtuall which they imagine to be the Pope but the Church Essentiall the congregation of all faithfull believers the House of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essentiall piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Lawes in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to posts in market Towns The Apostle describing the Church likeneth it to one of these pillars whose use was to shew what hung thereon It is pillar not because it holds up but holds forth the truth 4. To interpret the Scripture by the Scripture Since many things in Scripture are doubtfull and hard to be understood without an Interpreter Acts 8. 31. it doth belong to the Church to expound the same to interpret and give the sence Nehem. 8. 8 9. Luke 24. 27. provided that this exposition be by the Scriptures Some of the Papists say that the Church may condere artioulos fidei facere canonicum quo ad nos and though they talke of Councels and Fathers yet all is as the Pope concludes The testimony and tradition of the Church especially the Primitive Church is necessary to know that the Gospell of Matthew is divine Scripture by an historicall and acquired faith to know this by a divine and infured faith besides the authority of the Church the matter character and contents of every booke and comparing of it with other Scriptures doe serve as an inward cause to produce the said infused faith Ob. We are sent to the Church to determine all controversies 1 Cor. 11. 16. Sol. Controversies are either dogmaticall concerning faith or rituall concerning true order the proposition is about these not the first Secondly from this fundamentall truth that the Scripture is immediately from God the basis indeed of all religion 1 Cor. 15. the wickednesse of the Church of Rome is farther to be condemned which will not suffer the Scriptures to be read in their Churches but in an unknowne tongue nor in private by the common people without speciall leave and certaine cautions from their superiours Of old they would not suffer them to be read at all of late they are forced to give licences to some and they teach them that they should not make the Scripture judge of the doctrine and practice of the Church but the doctrine and practise of the Church must be the interpreter and judge of the meaning of the Scripture that is they must take the Scripture to meane none otherwise whatsoever it seem to say then what is agreeable to that which the Pope doth teach and practice There cannot be a surer signe of a bad cause then that it feares to be tried by the writings which it selfe cannot deny to be written by God for correction for reproofe for instruction in righteousnesse Some Papists are more modest herein as Bellarmine l. 2. de verbo Dei c. 15. Catholica Ecclesia statuit ne passim omnibus concedatur Scripturae lectio some more rigid as Huntly and Hosiua The Papists object the obscursity of Scriptures as an argument to hinder lay-men from reading them and account it a matter of profanation to allow men women and children and all promiscuously the use of the vulgar translation and thinke they will rather be hurt then benefited by them taking occasion of erring from them Hosius urgeth that give not holy things to dogs cast not Pearles before Swine to prove the people must be barred from reading of the Scriptures It is Pope Innocents glosse a beast might not touch the mount a lay-man might not meddle with Scripture Lindan saith nihil noxae inferretur in Ecclesiam salvâ— traditionis fundamento if there were no Bible and another Scriptura citius faciet Haereticum Lutherarum quam Catholicum Because we will have all proved by Scripture and make that the compleat rule for what we believe or doe in all Theologicall matters they call us Scripturarios Scripturemen and atram entarios Theologos and so to carry or read a Bible is matter of scoffe we may stile them in Tertullians phrase Scripturarum Lucifugae Traditionaries Saint Gregory who is blessed in their Church exhorteth a lay-man to the serious study of the Scriptures that thereby he might learne the will of God alledging that the Scripture is the Epistle of God unto his creature Quid est autem Scriptura sacra nisi Epistola omnipotentis Dei ad Creaturam Greg. lib. 4. epist. 40. ad Theodorum medicum Proving further that obscurity of Scripture is so frothy an argument for perswading any devout Christian not to read them that it should rather incite them to greater diligence therein and therefore he elegantly compares the Scripture to a River wherein saith he there are as well shallow fords for Lambs to wade in as depths and gulphs wherein the Elephant may swim Chrysostome held it a thing necessary for all men daily to read the Scriptures Audite quaeso saeculares comparate vobis Biblia animae pharmaca Saint Jerome did exhort divers women thereto and commended
he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caru they have pierced my hands and my feet yet it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caari as a Lion Sol. This is the onely argument which Lindon hath of any shew to prove that the Jewes have corrupted the Hâ—brew Text saith Rainolds against Hart Whitaker saith hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae jundicium inveniri The same say John Isaac against Lindan Muis against Morinus Turretinus against Coton But it is easie saith Whitaker to vindicate this place from their calumnie For first learned men witnesse that Caru is read in many Hebrew Books John Isaac a Popish Jew in his second Book against Lindan witnesseth that he saw such a Book Hoc idem ego Johannes Isaac ipsa veritate bona conscientia testari possum quòd hujusmodi Psalterium apud avum meum viderim ubi in textu scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ita omnia olim exemplaria habuisse haud dubite Hinc itaque manifestum esse puto cur septuaginta etalij transtulerint foderunt Siquidem illi non Keri sed Ketif sunt secuti The Massorites say it was written Caru in many exact Copies It is not therefore a corruption but a divers reading in certain Copies by the mistake of the Scribes as Bellarmine himself confesseth Apparet saith he imprudenter quosdam dum se Hebraeos oppugnare credunt ecclesiam ipsam oppugnare Si enim illae correctiones Scribarum sunt Hebraici textus corruptiones sequitur apertè vulgatam quoque editionem esse corruptissimam quam tanten nobis Ecclesia pro versione authentica tradidit Bellarm. l. 2. de verbo Dei c. secundo Genebrard the Kings professor of Hebrew in Paris on the place concludes that the Jewes did not corrupt this word Vide sil in loc The Chaldee Paraphrast hath joyned both readings together q. d. they have digged or pierced my hands and my Feet as a Lion is wont to dig with his Teeth Varia lectio est in Biblijs Hebraeis in locis 848. Broughton de translat Morinus a learned Papist hath writt n 9. exercitations on the Bible and labours to prove from Beza Amama de Dieu and other Protestant writers that there are many faults in the Hebrew and Greek Copies which we now have Muis a Papist also hath answered him Ob. Psal. 19. 4. The Hebrew Books have in omnem terram exivit linea eorum their line is gone forth through all the earth but the Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome sonus eorum their sound and Saint Paul approved of this version Rom. 10. 18. Sol. Whitaker in his answer to this objection follows Genebrard in his Scholia upon the place and Genebrard follows Beza on the 10. of the Rom. 18. The Hebrew word say they truly signifieth a line but the Septuagint Interpreters respected the sence and the Apostle followed them The scope of the Psalme is that Gods people may see what documents are given unto them of God whereby they may be brought and led to the true certain and saving knowledge of God to the 7. verse it sheweth how they were taught by the works of God thence to the end they were instructed by his word the Apostle alledgeth this Psalme to prove that the Jewes might come to know God by his word and thereby might have faith in Christ Jesus the sense therefore is not onely the delineation and constitution of things created but also the word of God and the doctrine of the Gospell long since propounded to the Jewes and so propounded as they could not but heare because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets Paul interprets the comparison propounded by the Prophet and teacheth that as certainly as the lines of heaven run forth into all the earth so certainly in these last times the doctrine of the Gospell came forth into all the earth by the Apostles preaching and therefore the Apostle did not rashly change the word of the Prophet because the Hebrew Text in the Prophet was corrupt but purposely in stead of delineation the Apostle put in sonus having respect to the present accomplishment of the promise whereby God had foretold that all the Gentiles should be converted to the communion of the Gospell and to this end he did foreshew that he would give unto them preachers Coton urgeth 2 other places to shew that the Hebrew Text is corrupted 2 Matth 23. and 27. of Matthew Ob. 2 Matth. 23. He shall be called a Nazarene is no where found though the Evangelist say that it is written therefore it followeth saith he that the Hebrew originall which we have is imperfect Sol. Saint Jerome saith that this place was objected to him abâ—ve a hundred times and that he hath as often answered it viz that if the Hebrew be imperfect having no such passage then is also that of the Septuagint and the vulgar so that the objection is not against the Hebrew but against the Scripture in what language soever it be Mâ—ldonat after he had well weighed divers opinions holds that of Jeromes for the most sure which is to draw Nazarene from Netzer a branch Esay 11. 1. Junius in his paralels Piscator Dr. Taylor Master Dod goe the same way Chrysostome and Theophylact because they cannot undoe this knot cut it thus saying that many of the Books of the Prophets are lost Bucer thinketh that place Judg. 15. 5. is here noted Samson being a Redeemer as he was a figure of Christ and the Book of the Judges was composed by divers Prophets Calvin Marlorat Beza Scultetus and Master Perkins seeme to incline to this opinion Our last large Annotations mention both these Interpretations but adhere rather to the former Ob. The second place urged by Cotton to prove the corruption of the Hebrew is 27. of Matthew v. 9. The Evangelist cites Jeremie for that which is to be found onely in Zacharie Sol. Junius in his paralels and Doctor Taylor on the temptation bring 6. answers to reconcile these places 1. Some say it joynes together both one place in Jeremy Chap. 18. 1. 2 3. and that of Zacharie but there is little or no agreement between them Secondly Some say that it is not in Jeremies writings which are Canonicall but in some Aprocryphall writings of Jeremy which the Jewes had and which Chrysostome confesseth he saw wherein these words were but it is not likely that the holy Evangelist would leave a Canonicall Text and cite an Apocryphall or give such credit to it or seek to build our faith upon it and by our rule that Book should be Canonicall which is cited by Christ or his Apostles 3. Some say that Matthew forgat and for Zachary put downe Jeremies so Augustine and Erasmus but with more forgetfulnesse
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
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 every case 2 To all persons this is able to make a Minister yea a Councell a Church wise to salvation to reforme a young man whose lusts are unbridled 119. 9. to order a King 17 Deut. 29. 30. Ob. Faith was before the Scripture therefore the Scripture is not the rule of faith Sol. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet firâ—t it doth not exclude other Ministeriall helps as Prayer Preaching the knowledge of the tongues and the Ministry of the Church these are meanes to use the rule and subordinate to it we need no more rules Therefore it is a vaine and absurd question of the Papists let a man be lockt up in a Study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it judge what I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray heare receive the Sacrament according to the directions of it buy sell cloath our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this Copy followed this rule Psal. 119. 5. 59. 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better expresse an high esteeme of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered 4. The Scripture is necessary In respect of the substance thereof it was alwayes necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to us in writing but onely conditionally and upon supposition God for a long time for the space of 2400 yeares unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to goe on in that way there had beene no necessity of Scripture now more then in that age there was a continuall presence of God with them but now there is a perpetuall absence in that way and the word of God was written 1. For the brevity of mans life See the 5. the 11. Ch. of Gen. The Patriarks were long lived before and after the Floud to the times of Moses they lived some centuries of yeares therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but writing 2. That the Church might have a certaine and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Messâ—as and see all things that were fore-told of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. civill Lawes are written and published that offenders may be excusable The Pen-men had a command from God 1. A publike and outward command as Jeremie 30. 2. and 36. 2 Moses Exod. 17. 14. and 34. 17. and John was commanded 12 times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12. 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2 an inward command by private inspiration and instinct 2 Pet. 1. 21. 5. The Scripture is Pure and Holy It commands all good and forbids reproves and condemnes all sinne and filthinesse it restraines not onely from evill words and actions but thoughts glances Those are frequent adjuncts of the word of God holy pure and cleane Psal. 12. 6. and 18. 31. and 119. 40 Prov. 30. 5. It is pure in its narrations it speakes purely of things evill and uncleane It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principall cause God who is the holy of holies holinesse it selfe Esay 6. 3. Dan. 9. 24. he is the author and inditer of it Luke 1. 67. 2 In regard of the instrumentall cause the Pen-men of it were holy men 2 Pet. 1. 21. Prophets and Apostles 3. From its matter the holy will of God Aâ—t 20. 27. the Scripture containes holy and Divine mysteries holy precepts of life holy promises Psal 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us John 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glasse Jam. 1. 23. to fire Jer. 23. 29. to light Psal. 119. 105. The reason of it is because God himselfe is pure most pure Psal. 92. ult Hab 1. 13. It is pure 1. Formally in it selfe there is no mixture of falshood or error no corruption or unsoundnesse at all in it Prov. 8. 6. 7. 8. 2. Virtually so as to make others pure John 15. 3. and 17. 17. Act. 20. 32. It begets grace Jam. 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Act. 20. 32. Ephâ—s 4. 11. 12. The assertory part is pure what it affirmes to be is and what it dâ—nyes to be is not Psal 19. 7. and 93. 5. Jam. 1. 18. 2 What it promiseth shall be performed and what it threateneth shall be executed Numb 23. 19. 1 Sam. 2. 30. Zach. 1. 6. 3. What it commandeth is good and what it forbiddeth is evill Deut. 4. 8. Psal. 119. 108. and 19. 8. 9. Rom. 7. 12. In other Bookes some truth is taught some good commended some kinde or part of happinesse promised But in the Inspired Oracles of God all truth is taught all goodnesse commanded
all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— veritas quicquid praecipitur bonitas quicquid promittitur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is there promised is happinesse It is a wonderfull thing that all the particulars which the Canticles containe being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—ewes in their Synagogues will not touch the Bible with unwashed hands they kisse it as often as they open and shut it they sit not on that seat where it is laid and iâ— it fall on the ground they fast for a whole day The Turke writâ—s upon the outside of his Alcoran Let no man touch this Book but he that is pure I would none might meddle with ours Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect The perfection of the Scripture is considered 2 wayes 1. In respect of the matter or the Bookes in which the holy doctrine was written all which as many as were usefull to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the Integrity of the Scripture 2. In respect of the forme viz. of the sence or meaning of these Canonicall Books or of Divine truth comprehended in them which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect and therefore the Scriptures are to be esteemed a sole adequate totall and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it selfe and that in a threefold consideration 1. Of the Principle for every principle whether of a thing or of knowledge ought to be the perfect since demonstration and true conclusions are not deduced from that which it imperfect therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect 2. Of the Subject for it hath all Essentiall parts matter and forme and integrall Law and Gospell and is wholy perfect both 1. Absolutely because for the substance it eitheir expressely or Analogically containes the doctrine concerning Faith and Manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of Faith or precepts of life are to be found in the holy Scripture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essentiall this quantitative For all the Books are Sufficient with an essentiall perfection although integrally they have not a sufficiency of the whole but only their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim 3. 16. 17. Rom. 15. 4. John 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing but specially a Doctrine not written by Prophets or Apostles whether Dogmaticall Historicall or Ceremoniall for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture doe not binde the Conscience 2. Historicall the Sayings and Deedes of Christ and the Apostles are perfectly contained in the Scriptures as many as suâ—fice us for our salvation John 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls Substantials and Fundamâ—ntals generally contained in the Word of God The accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimited that is an incommunicable property of God every thing which is from another as the efficiente ause is thereby limited both for the nature and qualities thereof Secondly we doe not understand such a perfection as containeth all and singular such things as at any time have beene by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set downe in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted John 20. 30. 31 21. 25. but we meane onely a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have beene are or shall be necessary for the salvation of the Church Thirdly the severall Bookes of Scripture are indeed perfect for their own particular ends purposes uses for which they were intended of the Lord but yet not any one Booke is sufficient to the common end the whole Scripture is compleate in all the parts thereof one speaking of that which another doth wholy passe over in silence one clearely delivering what was intricate in another Paul speakes much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly since God did reveale his will in writing those writings which by Divine hand and providence were extant in the Church were so sufficient for the Church in that Age that it needed not Tradition neither was it lawfull for any humane wight to adde thereto or take therefrom but when God did reveale more unto it the former onely was not then sufficient without the latter Fifthly the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation both in respect of Faith and good works and most of these it delivereth to us expressely and in so many words and the rest by good and necessary consequence The Baptisme of Infants and the consubstantiality of the Father and of the Sonne are not in those words expressed in Scripture yet is the truth of both cleerely taught in Scripture and by evident proofe may thence be deduced that Article of Christs
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
there contained and the benefit and good that foloweth of it we receive upon tradition though the thing it selfe we receive not for tradition Of this sort is the Baptisme of Infants which may be named a Tradition because it is not expressely delivered in Scripture that the Apostles did Baptize Infants nor any expresse precept there found that they should so doe yet is not this so received by bare and naked tradition but that we finde the Scripture to deliver unto us the ground of it Bellarmine and Maldonate both doe confesse that the Baptisme of Infants may be proved by the Scripture and therefore Maldonate concludes nobis verò traditio non est Bellarmine * as Whitaker shewes contradicts himselfe for first he saith that the Baptisme of Infants is an unwritten tradition and after that the Catholicks can prove Baptisme of Infants from the Scriptures To this head we may referre the observation of the Lords day the precept whereof is not found in Scripture though the practise be And if for that cause any shall name it a Tradition we will not contend about the word if he grant withall that the example Apostolicall hath the force of a Law as implying a common equity concerning us no lesse then it did them If any man shall call the summary comprehension of the chief heads of Christian doctrine contained in the Creed commonly called the Apostles Creed a tradition we will not contend about it For although every part thereof be contained in Scripture yet the orderly connexion distinct explication of those principall Articles gathered into an Epitome wherein are implyed and whence are inferred all conclusions Theologicall is an Act humane not divine and in that sense may be called a Tradition But let it be noted withall that we admit it not to have that credit as now it hath to be the rule of faith for this is the priviledge of holy Scripture The Creed it selfe was gathered out of Scripture and is to be expounded by the Scripture therefore it is not given to be a perfect Canon of faith and manners By Tradition is noted 1. Whatsoever is delivered by men divinely inspired and immediately called whether it be by lively voyce or by writing 2. In speciall it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies rites expressely contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but onely delivered by lively voyce of the Apostles 5. It signifieth that which is invented and delivered by men not immediately called In Scripture Tradition is taken 1. in good part for any rite or doctrine of God delivered to his Church either by word or writing whether it concern faith and good works or the externall government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. 23. 2. In ill part it noteth the vaine idle and unwarrantable inventions of men whether Doctrine or Rites Matthew 15. 3. Marke 7. 8 9. When the Fathers speake reverently of Traditions by the word Tradition either they understand the holy Scripture which also is a Tradition it is a Doctrine left unto us Or by Traditions they understand observations touching Ecclesiastill policy D. Moulin Reasons confirming the sufficiency of Scripture against Popish traditions 1. The whole Church is founded upon the Doctrine of the Prophets and Apostles which were not true if any doctrin was necessary to salvation not revealed by the Prophets and Apostles 2. The Prophets and Christ and his Apostles condemne Traditions Esay 29. 13. Mathew 15. 3. 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandement and Scriptures to Traditions therefore he condemnes Traditions not written If the Jewes might not adde to the Bookes of Moses then much lesse may wee adde to the Canon of Scripture so much increased since 3. Those things which proceede from the will of God onely can be made knowne to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceede from the Will of God onely Mathew 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he Preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. John 20. ult whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternall salvation followeth Bellarmin saith John speakes onely of the miracles of Christ that hee wrote not all because those sufficed to perswade the World that Christ was the Sonne of God Those words indeede in the 30 Verse are to be understood of Christs Miracles but those in the 31. Verse rather are to be generally interpreted for the History onely of the Miracles sufficeth not to obtaine Faith or Life The question betwixt the Papists and us is de ipsa doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They maintaine that there bee doctrinall Traditions or Traditions containing Articles of Faith and substantiall matters of Divine worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papall Monarchy Bellarmin and before him Peresius distinguisheth Traditions both from the authours and the matter From the Authours into Divine Apostolicall and Ecclesiasticall From the matter into those which are concerning Faith and concerning Manners into perpetuall and temporall universall and particular necessary and free Divine Traditions that is Doctrines of Faith and of the worship and service of God any of which we deny to be but what are comprised in the written Word of God Apostolike Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memoriall of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jewes Sabbath to the day of Christs Resurrection Ecclesiasticall ancient Customes which by degrees through the Peoples consent obtained the force of a Law Traditions concerning Faith as the perpetuall Virginity of Mary the Mother of Christ and that there are onely foure Gospels of Manners as the signe of the Crosse made in the forehead Fasts and Feastings to be observed on cetaine dayes Perpetuall which are to bee kept to the end of the World Temporall for a certaine time as the observation of certaine legall Ceremonies even to the â—ull publishing of the Gospell Universall Traditions which are delivered to the whole Church to be kept as the observation of Easter Whitsontide and other great Feasts Particular which is delivered to one or more Churches as in the
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
Christ Ephes 3. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdome in many curious passages 1 Pet. 1. 12. the very Angels desire to prie into this mystery and indeed here was so much wisdome that if the understanding of all men and Angels had been put together they could not have devised a possible way for mans salvation 8. In the Church in the Oracles of Scripture exceeding all sharpnesse of humane wit in the originall progresse change and migration of the Church and other mysteries of the Gospell the profound and immense wisdom of Gods councels shines 9. In the particular passages of his Providence to his Children about their outward condition in taking David from the sheep-fold to be a King but how much misery did he undergoe before he was setled So to Jacob Abraham and Paul in doing them good by their sinnes making them wary 10. In Heaven in which the Councels acts decrees and promises of God all obscurity being removed shall be most clearly unfolded Dost thou want wisdome go to this fountain Jam. 1. 5. Psal. 94. 10. all the wisdome of men and Angels comes from him The godly have a most wise teacher Job 36. 22. 2. Take heed of trusting in thy own crafty wisdome 1 Cor 3. 18. 3. Gods wisdom cals for our feare the people feared Salomon for his wisdom and praise Rom. 16. 27. 4. The order and variety of things ariseth not from nature but the Divine working 5. We should be content with the portion which God gives us that weather which he sends those troubles he brings on us since he is wisest and knowes best what is fittest for us and when is the best time to help us 6. Admire that in the works of God which we understand not Gods wisdome is unsearchable and his Counsell like unto the great depth 7. Be constant and diligent in reading and pondering upon the Scriptures they will make you wise to Salvation to which adde Prayer and Practise Gods Prescience or fore-knowledge is that whereby God fore-knew all future things necessarily certainly immutably and from everlasting Neither fore-knowledge nor remembrance are properly in God all things both past and to come being present before him Although Gods prescience bring not a necâ—ssity upon events yet it is necessary for all things to happen so as God hath foretold because God so fore-knows as he hath decreed and wil'd it shall be but his decree gives existence So much for Gods understanding his will follows by which God freely immutably and efficaciously wils and approves of Good and that onely both the chiefest and first viz. himself and his own glory as the end and also the Secondary inferiour and subordinate good viz. that of the creature asfarre as it hath an Image of that chiefest good and tends as a meane to that ultimate end God wills 1. Most freely for as liberty is essentiall to every will so it is chiefely proper to the Divine because it is a will especially yet God wils good necessarily with a necessity of Immutability but not with a necessity of coaction for he is necessarily and naturally Good and that which he once willed he always wils immutably and yet freely 2. God wils efficaciously for no man resisteth nor can resist his will Dan. 4. 32. Rom. 9. 19. voluntas Dcisemper impletur aut de nobis aut à Deo in nobis Augustine Will is taken 1. For a faculty or power of the soule whereby we will so we say there are these faculties in the soule the understanding and the will 2. For the act of willing called volitio 3 The object or thing willed so John 6. this is the will of my Father that is that which he willeth and hath decreed So we say it is the Princes will that is that which the Prince willâ—th But Gods will is his essence whereby he freely willeth good and nilleth evill or it is a faculty whereby God chooseth all and onely good and refuseth all and onely evill The will of God is 1. Most holy Rom. 12. 2. Psal. 119. 137. the rule of justice Lam. 3. 37. Ephes. 1. 11. Deut. 29. 29. Isay 8. 20. 2. Eternall Rom. 9. 11. 3. Unchangeable Mal. 3. 6. Rom. 11. 1. The will of God is one and the same but it is distinguished 1. In respect of the object into voluntatem bene placâ— ti placiti God wils good things and good effects with the will of his good pleasure approving them first of all and by hâ—mselfe he intends their end and meanes Ephes. 1. 5. but evill and evill effects as they are evill he nils disapproves and dislikes Yet he voluntarily permits evill and as there is a good end of it he wils it with the will of his pleasure for it is good that there should be evill Psal. 81. 12. Act. 14. 16. 1 Cor. 10. 5. 2. In respect of application to the creature into 1. Absolute when God willeth and concludeth any thing concerning us withont any condition in us 2. Conditionall when he wils some condition being put in us so God would have all men saved on this condition if they can beleeve The first of these is by another name called voluntas beneplaciti the last voluntas signi Gods will is 1. Secret that whereby he hath absolutely and freely determined with himself what he will doe permit or hinder 2. Revealed that whereby God hath manifested what he would have beleeved done or left undone by his reasonable creatures Marke 3. 35. 1 Thess. 4. 3. That distinction of Gods will into beneplaciti signi differs little from this Signi is the same with revealed beneplacitum is the decree properly so called which may be either hidden or manifest It serves first to comfort us in adversities God is a most free agent therefore he is not bound to second causes so as he cannot help without them Psal. 115. 3. 2. To exhort us to sobriety in our judgement of Gods works He is a most free agent therefore we should not rashly exact of him a reason of his deeds 2. We should labour first to know Gods will so did Eli. 1 Sam. 3. 17. 2. Our wils should be pliable to the will of God we should be carefull 1. To doe his will cheerfully speedily sincerely constantly a Christian makes God in Christ his portion that is his faith and the word of God his rule that is his obedience 3. Be patient under the hand of God in all afflictions for nothing can befall us but that which is the good pleasure of our heavenly Father 3. We should not depart from the word of God but make that the warrant of all our actions for there is nothing sinne but what God forbiddeth and nothing acceptable but what he commandeth A man may with a good will will that which God nils as if a good Sonne desire his Fathers life whom God would have dye one
ought to blesse God that is to observe and know his blessednes and for to doe two things to him 1 To applaude it 2 To expresse and acknowledge it In Scripture-phrase to blesse signifieth two things 1 To praise a person for those things which are praise-worthy in him as Gods name is said to be above all blessing and praise Blesse the Lord O my soule and all that is within me blesse his holy Name 2 To wish well to it that my soule may blesse thee before it die pronounce and wish thee blessed We cannot pronounce any blessing upon God nor bestow any benefit upon him He is too excellent to receive any thing by way of promise or performance from us but we must performe these two things viz. wish well to him speake well of him Wish well to him that is acknowledge his exceeding happinesse and will that he may be ever what he is as we know he ever wil be For to wish a thing continue being that is is possible and to wil Gods eternall blessed and glorious being that is one of the most excellent acts of the creature and in doing so we blesse God so much as a creature can blesse him Perfect happinesse is not to be had here but so much happines as can be had here is to be had in him he can give himselfe to those which seeke him in some degrees and then are they in some degrees happy he can give himselfe to them in the highest degree and then they are in the highest degree happy according as he doth communicate himselfe to us more or lesse so are we more or lesse happy 1 We have little mind to wish well to God or rejoyce in his welfare or to acknowledge and speake of it 2 We should stir up our selves to blesse God and say how blessed art thou and blessed by thy Name We should set our minds and our tongues aworke to set forth to our selves and others his exceeding great excellencies When we see and know excellent abilities in any man we cannot but be oft talking with our selves and others of his great worth so we seeing and knowing the infinitenesse of God must be often telling our selves and others what we do know by him thereby to stirre up our selves and others more and more to know him and we must declare before the Lord his goodnesse and his loving kindnesse to the sonnes of men 3 We must learne to seeke happinesse where it is even in God and in his favourable vouchsafing to be ours and to give himselfe to us It is not possible for the creature to be happy and enjoy it selfe unlesse it enjoy the best and greatest good whereof it is capable and which will fully satisfie all the longings and inclinations of it We should 1. see our misery that being alienated from God must needs be miserable till this estrangement be removed 2 Set our selves to get true blessednesse by regaining this union and communion with God the fountaine of all blisse and hate sinne which onely separates between God and us and hinders us from enjoying the Blessed God 3 We should place all our happinesse in him and in him alone for he is not onely the chiefe but the sole happinesse we should use the world but enjoy him Psalm 16. 11. we should use the meanes which may bring blessednesse Psalm 1. 1. Matth. 5. 3 to 12. if we live holily we may looke for happinesse All the promises in the Scripture belong to godly men they shall be blessed here and hereafter who serve God in sincerity We must expect and looke for happinesse onely in our union with and fruition of him Austin alledgeth out of Varro 288 severall opinions of Philosophers concerning felicity Blessednesse is the enjoying of the Soveraigne Good now what that is we must judge by these two Characters it must be 1. Optimum the best otherwise it wil not sistere appetitum give us content we wil be ever longing 2. Maximum the most compleat otherwise it wil not implere appetitum we shall not be satisfied therewith God is Optimus Maximus Happinesse it the summe of all our desires and the ayme of all our endeavours Perfect Blessednesse consisteth in the immediate fruition of the chiefe perfect and al-sufficient good even God himselfe The good to be deâ—ired simply for it selfe is God onely who being the first cause of all things the first essentiall eternall infinite unchangeable and onely good must needs be the chiefe good and therefore the last end intended by man given by God who being not onely desired but enjoyed of necessity must fully satisfie the soule that it can goe no further not onely because the subject is infinite and so the mind can desire to know no more but also because fulnesse of all good that can be wished is to be found in God Therefore our happinesse is compleat and perfect when we enjoy God as an object wherein the powers of the soule are satisfied with everlasting delight This may suffice to have spoken concerning Gods Essence and Attributes by which it appeares that God is farre different both from all faigned Gods and from all creatures The consideration of the Divine persons followeth for in one most simple nature of God there are distinct persons CHAP. XVI Of the Trinity or distinction of Persons in the Divine Essence WE cannot by the light of nature know the mystery of the Trinity nor the incarnation of Jesus Christ. But when by faith we receive this doctrine we may illustrate it by reason The similies which the Schoolmen and other Divines bring drawn from the creature are unequall and unsatisfactory since there can be no proportion between things Finite and Infinite Two resemblances are much used in Scripture the Light and the word The Light which was three daies before the Sunne Gen. 1. and then condensed into that glorious body and ever since diffused throughout the world is all one and the same light So the Father of lights which inhabiteth light which none can approach Jam. 1. 17. and the Sunne of righteousnesse Mal. 4. 2. in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the Spirit of illumination are all one and the same God Again it is the same thing that the mind thinketh and the word signifieth and the voyce uttereth so is the Father as the mind conceiving the Sonne as the word conceived or begotten the holy Ghost as the voice or speech uttered and imparted to all hearers and all one and the same God A studious Father meditating on the mysterie of the Trinity there appeared unto him a child with a shell lading the Sea into a little hole he demanding what the child did I intend said the child to empty the Ocean into this pit It is impossible said the Father as possible said the child as for thee to comprehend this profound mystery in thy shallow capacity The
of Sea and dry land Some fishes are exceeding small and for their smalnesse workmanship bestowed upon them admirable In the Sea the Cockles a little kinde of shel-fish yet in its kinde very artistciall some-what resembling a Cre-fish which are dainties for rich men Those little and small things are made with so many joynts and parts and turnings such a proportion and shape and every thing so exact and suitable as would stirre up astonishment in any beholder Gods power is likewise in the greatnesse of some fishes as the Whale some of which are 80 yards long their eyes are as bigge as an hogshead and their mouth so wide that a man sitting on horse-backe might bee held in it God hath created the Fowles of heaven among other creatures Psalm 104. 12. Gen. 1. 20 21. The things wherein the Foules differ from other creatures are 1. That they be winged having feathers and wings by which they are covered and by which they doe passe through the aire and the place wherein they flye viz. in the open firmament in this lower heaven Their creation is wonderfull in divers respects First their making is wonderful far differing from that of beasts fishes and men 2. They have great variety of kindes some wilde some tame some great some little some Sea or water birds some land birds 3. Their manner of breeding they lay egges and hatch them out of a kind of confused substance that to us seems void of life by the heate of their bodies they doe bring forth their young naked at first which after by the same cherishing of warmth do bring forth feathers to cover them Many of them are so beautifully adorned with their feathers for colour and are so glorious as a man cannot but looke upon them with wondring and delight for where doth nature shew more variety and a pleasinger composition of colours then in Doves necke a Peacocks taile and some other like birds 4. For their swiftnesse of flying that they can with such celerity passe through the aire 5. They are many wayes serviceable to many they are a dainty foode for weake stomacks they pull up many kindes of wormes and vermine that else would bee very harmefull to us Fowles or birds are more worthy than Fishes because they do more participate of aire and fire the two noblest Elements than of water and earth All birds are mustered under the name of Fowles as under their Genus There are examples of vertues in the fowls propounded for us to imitate and of vices for us to shun In the Phaenixe an example of the Resurrection in the Storke of loving affection in the Dove of innocencie conjugall faith in the Crows and Estridges of unnaturalnesse We should imitate the Stork Crane Swallow in acknowledging the seasonable time of our repentance The Storke hath her name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love the * Hebrew word is neer of kin with another which signifieth bowells of compassion as which indeed are most tender in her A story whereof wee have in the description of the Netherlands viz. of a Storke that when the house was on fire where her nest was kept the fire off from her young ones with her owne bodie and wings so long till she was burnt her selfe It is loving to mankind delightfull to build in the tops of houses and chimneys as is usuall to be seen in Germany It is the embleme of a gratefull man for at her departure from the house where she builds as some report she usually leaveth a young one behinde her Aelian writeth of a Storke which bred on the house of one which had a very beautifull wife which in her Husbands absence used to commit adultery with one of her base servants which the Storke observing in gratitude to him who freely gave him house-roome flying in the villans face strucke out both his eyes The Eagle is reckoned the Soveraigne Queen of all Fowls as the Lion is reputed the King of all beasts It is Altivolans avis an high soaring bird that sometime flyeth so high a pitch as she transcendeth the view of man she hath a tender care of her young when they be flush and ready for flight then she stirreth up her nest and fluttereth over them yea she taketh them on her wings and so soareth with them through the aire and carieth them aloft and so freeth them from all danger In that she carrieth her young ones rather upon her wings then in her tallons she sheweth her tender care and love that she beareth unto them The Hebrew name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Fowle Gen. 1. 26. signifieth in generall every living thing which by helpe of wings flyeth above the earth in the aire so that not only birds but also bees wasps hornets and all other winged things may here be understood Bees are notable Deut. 32. 11. 1. For their good husbandry she is very painfull shee flies to every herb and flower and seekes and searches into every corner of the same Shee so abhors idlenesse that she punisheth the idle drone and will not give it any quiet harbour in the hive 2. She is thrifty which is another part of good husbandry what she hath gotten in the Summer she charily laies up in her Cells and doth not spend it till she must needs 2. For their care of the common good she is an admirable lover of that she labours eates fights in common and all her paines is directed to the common good she will with unresistable courage assaile any enemie though neuer so strong which shall offer to wrong the common body 3. For their concord Bees of the same hive are linked together in the bond of amity though they be many of them yet they know love each other keep peace among themselves and flye domesticall sedition unless the rulers be multiplyed and by their disorders set the rest of the Bees at variance 4. For their dutifulnesse to their King or Prince they are most loyall subjects to him they labour for him build him more then one palace and that more large and staâ—ely then their owne they fight for him and goe abroade with him Wee see and use the fowles and eate their flesh and lye upon their soft feathers and yet contemplate not the goodnesse of God in them We have divers kinds of tame fowle in our back-sides they bring us young and we kill and dresse them and set them upon our Tables and feast with them They lay egges and we eate of them they sit and hatch and cherish their young and we see that admirable manner of drawing actuall life out of a potentiall life by the working of heate And we have many wilde fowle but who seeth Gods wisedome power bounty in giving them to us Let us stirre up our selves to give God his due glory in respect of this kinde of creature Amongst other creatures the
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
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
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