most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
and fourth of Maccabees as Thomas Aquinas Sixtus Senenfis Bellarmine and so the Councel of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is Whether those seven whole Books with the Appendices be Sacred Divine Canonical We do not deny but many of these especially Wisdom and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonical and of infallible truth out of which firm arguments may be drawn that we deny Those Books which the Jews of old and the Reformed Churches now reckon for truly Canonical in the Old Testament are received all even by our Adversaries for Canonical without any exception 2. For the Canonical Books of the New Testament there is no controversie between us and so far we agree but in the Old Testament whole Books are reckoned by them for Canonical which we hold Apocryphal The reason why these Books at first were added to holy Writ was this the Jews in their later times before and at the coming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Ierusalem and the holy Land others were Hellenists that is the Jews of the dispersion mingled with the Grecians These had written sundry Books in Greek which they made use of together with other parts of the Old Testament which they had in Greek of the Translation of the LXX when they now understood not the Hebrew but the Hebrews receive only the two and twenty Books before-mentioned Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church the one Pure unquestioned and Divine which is the Hebrew Canon the other in Greek adulterate corrupted by the addition of certain Books written in those times when God raised up no more Prophets among his people Drus. praeterit l. 5. Annotat. ad Act. Apost c. 6. Jun. Animad in Bell. cont 1. lib. 1. c. 4. l. 2. c. 15. Sect. 21. Tertul in Apol c. 19. They are called Apocryphal i. secret and hidden not because the names of the writers are unknown by that reason Iudges and Ruth should be Apocryphal but because they were not wont to be read openly in the Church of God as the Canonical Books but secretly and in private by private persons or because their Authority was obscure and doubtful with the Ancient These Books our Church rejecteth as not written by Divine Inspiration for these reasons All the Canonical Books of the Old Testament were written by the Prophets but none of these Books were written by any of the Prophets for 1. The last of the Prophets of the Jews was Malachi Mal. 4. 4 5. between whom and Iohn Baptist came no Prophet Mark begins with the same words almost with which Malachi ended a good argument to prove that the New Testament is next to the Old But these Books were written by such who lived most of them after Malachi 2. All the Prophets wrote in Hebrew the language which the Jews understood but the Fathers affirm and Papists acknowledge that most of these Books were written in Greek Ergo being not written by the Prophets they are not Canonical 2. All the Books of the Old Testament were committed to the Jews and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jews for corrupting the sense of the Scripture did yet never reprove them for rejecting those Books which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them Ioh. 5. 39. Ezra after the Captivity is reported to have gathered all the Books of holy Scripture and safely to lay them up If the Jews should have rejected or not received any Books being Canonical they had grievously erred which the Papists themselves will not affirm Yea there should have been some Canonical Books which no Church received for besides the Church of the Jews at that time there was none in the world The Canonical Books of the Old Testament were divided into Moses the Prophets and Psalms with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3. There are two wayes to know a Book to be Canonical one by the testimony of some Prophet or Apostle the other by the certain Testimony of them which did live when the Book was published who did witnesse that the Book was written by some Prophet or Apostle But these Books are known to be Canonical neither of these wayes they were rejected by the Jews who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Books unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their Doctrine All the Canonical Books in general Iohn 5. 39. and 10. 35. Rom. 16. 26 Luke 16. 29 31. and Chap. 24. 25 27 44. The most of all in special Genesis Matth. 19 4 5 6. Exodus Mat. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Ioshua Heb. 11. 30 31. Iudges Heb. 11. 32. Ruth Mat. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Mat. 12. 42. Second of Kings Luk. 4. 27. First of Chronicles Mat. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Iob 1 Cor. 3. 19. Psalms Act. 4. 25. Proverbs Heb. 12. 5 6 7. Isaiah Matth. 1. 23. Ieremiah Heb. 10. 16 17. Ezekiel Mat. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. and 15. 15 16. Hosea Mat. 12. 7. Ioel Act. 2. 12. Amos Act. 15. 16. Ionah Mat. 12. 40 41. Micah Mat. 10. 35. Nahum Rom. 10. 15. Habakkuk Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21. 5. Malachi Luke 1. 16 17. These Books were not cited by Christ and his Apostles for confirmation of their Doctrine Object If they be not Canonical therefore because they are not cited then Nahum and Zephany are not Canonical Aratus Menander and Epimenides prophane Poets are Canonical because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Answ. They are not therefore not Canonical only because they are not cited but especially because they have not the characters of Divine Scripture 2. Nahum and Zephany are implicitely quoted when the Books of the Prophets are mentioned Acts 7. 41. and 15. 15 16. The Poets are not cited as Canonical but the Apostle applied himself to his hearers who did much esteem their authority Some have well concluded from Act. 10. 43. that the Apocrypha are not to be received as Canonical Scripture because they testifie not of Christ. 4. Those Books which contain manifest untruths contrary to the Word of God and the Books of holy
infallible ground there is none such of supernatural truth but the Scripture Because our Adversaries do contend for Traditions not written hotly and zealously against the total perfection of the Scripture that they might thrust upon us many points by their own confession not contained in Scripture and usurp to themselves irrefragable authority in the Church it shall not be amisse largely to consider of this matter And first to enquire of the signification of the words Greek and Latine which are translated Tradition and then to come to the matter which is controverted between us and the Papists The Greek word signifying Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the New Testament is used onely in these places Matth. 15. 2 3 6. Mark 7. 3 5 8 9 13. 1 Cor. 11. 2. Gal. 1. 14. Colos 2. 8. 2 Thess. 2. 15. and 3. 6. and in the vulgar Latine is rendred Traditio Mat. 15. 2 3 6. Mark 7. 3 5 8 9 13. Gal. 1. 14. Col. 2. 6. 2 Thess. 2. 15. and 3. 6. and Praecepta 1 Cor. 11. 2. Whereto the Rhemists translation which seemeth to be but a bare translation of the Vulgar Latin doth wholly agree using the word Tradition every where excepting 1 Cor. 11. 2. where they use the word Pâ—ecepts but set in the margent the word Tradition Arias Montanus in his interlineal Translation doth render it Traditio Beza doth commonly express it by the word traditio In the English Geneva Bible we translate it by the word Instruction Tradition calling mens precepts Traditions the Apostles Doctrine Ordinances or Instructions not that we feared the word Tradition but because we would not have the simple deceived as though the unwritten verities of the Papists were thereby commended or as though we had some honourable conceit of them and what we did herein the signification of the word doth give us free liberty to do in our last English Translation we use the word Tradition as often as the Vulgar Latine or the Rhemists have done not that we were driven by fear or shame to alter what was done before but because we would cut off all occasion of carping at our Translation though never so unjust First We contend not about the name Tradition the word may lawfully be used if the sense affixed thereto be lawful 2. All Traditions unwritten are not simply condemned by us 3. The Apostles delivered by lively voice many observations dispensable and alterable according to the circumstances of time and persons appertaining to order and comelinesse only we say That they were not of the substance of Religion that they were not general concerning all Churches 4. We receive the number and names of the Authors of Books Divine and Canonical as delivered by tradition but the Divine Truth of those Books is in it self clear and evident unto us not depending on the Churches Authority The Books of Scripture have not their Authority quoad nos from the approbation of the Church but win credit of themselves and yield sufficient satisfaction to all men of their Divine Truth whence we judge the Church that receiveth them to be led by the Spirit of God yet the Number Authors and Integrity of the parts of those Books we receive as delivered by Tradition 5. The continued practice of such things as are neither expresly contained in Scripture nor the example of such practice expresly there delivered though the Grounds Reasons and cause of the necessity of such practice be there contained and the benefit and good that followeth of it we receive upon Tradition though the thing it self we receive not for Tradition Of this sort is the Baptism of Infants which may be named a Tradition because it is not expresly delivered in Scripture that the Apostles did baptize â—nfants nor any expresse precept there found that they should so do 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 Maldonat both do confesse That the Baptism of Infants may be proved by the Scripture and therefore Maldonat concludes Nobis verò traditio non est Bellarmine as Whitaker shews contradicts himself for first he saith That the Baptism of Infants is an unwritten Tradition and after That the Catholicks can prove Baptism 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 practice 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 Apostolical 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 and distinct explication of those principal Articles gathered into an Epitome wherein are implied and whence are inferred all Conclusions Theological 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 self 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 voice or by writing 2. In special it notes the word of God committed to writing 1 Cor. 15. 3. 3. It signifies Rites expresly contained in writing Act. 6. 14. 4. It betokens that which is not committed to writing but only delivered by lively voice 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 external Government of the Church 2 Thess. 2. 15. 1 Cor. 11. 15. and 23. 2. In ill part it noteth the vain idle and unwarrantable inventions of men whether Doctrine or Rites Mat. 15. 3. Mar. 7. 8 9. When the Fathers speak 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 Ecclesiastical policy Du 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 Doctrine was necessary to Salvation not revealed by the Prophets and Apostles 2.
could ever have found out such an admirable temper and mixture of Mercy and Justice together as the Gospel revealeth in the reconciliation of God with man God hath declared himself to be most just yet most merciful Rom. 3. 24 25 26 Justice requires that there should be no freeing of a guilty person without satisfaction sinne deserved an infinite punishment that satisfaction could not be made by man himself mercy therefore provides a Saviour which God bestows on him vers 25. God in giving and establishing his Law useth no other Preface but I am the Lord Exod. 20. nor Conclusion but I the Lord have spoken it upon his absolute authority without other reasons to perswade commanding what is to be done though it be contrary to our natures forbidding what is to be left undone though pleasing to us he promiseth things incomprehensible requiring Faith he relateth and teacheth things strange above likelihood above mans capacity and yet will have them to be believed to be understood There is nothing in the Law against reason or common equity A Jesuite reports in his History that when his fellows came first to preach in the East-Indies the Gentiles and Indies there hearing the ten Commandments did much commend the equity of them See Sr Walter Rawleighs History 2. It teacheth the Nature and Excellency of God and the Works of God more clearly and distinctly than any other writings nay then any without God could have contrived viz. That there are three Persons and one God that God is Infinite Omniscient Omnipotent most Holy that he created all things that he doth by a particular Providence rule all things that he observes all mens actions and will call them to account and give every man according to his works that he alone is to be worshipped and that he must be obeyed in his Word above all creatures 3. It requireth the most exact and perfect goodnesse that can be such as no man could ever have conceited in his brain and yet such as being taught and revealed the conformity of it to right reason will enforce any well-considering man to acknowledge it to be most true and needful for example that a man must love God above all and his neighbour as himself that he must keep his thoughts free from all the least taint of sinne that he must lay up his treasures in Heaven not care for this life and the things thereof but all his study and labour must be to provide well for himself against the future life that he must not at all trust in himself nor in any man but only in God and that he must do all he doth in Gods strength that he can deserve nothing at Gods hand but must look for all of free favour through the merits and intercession of another 4. The end of the Scripture is Divine viz. The glory of God shining in every syllable thereof and the salvation of man not temporal but eternal These writings leade a man wholly out of himself and out of the whole world and from and above all the creatures to the Creator alone to give him the glory of all victories therefore they are from him and not from any creature for he that is the Author of any writing will surely have most respect of himself in that writing The Scriptures manifest Gods glory alone Ier. 9. 23 24. 1 Cor. 1. 31. ascribe infinitenesse of being and all perfections to him Nehem. 9. 6. The Doctrines Precepts Prohibitions and Narrations tend to the setting forth of his glory and bring solid and eternal comfort and salvation to their souls which follow their direction They make us wise unto salvation 2 Tim. 3. 15 23. Shew the path of life Psal. 16. 11. Guide our feet into the way of peace Luk. 1. 79. Christ Iohn 7. 18. proves that he came from God because he sought not his own glory but the glory of him that sent him 5. Another reason is taken from the difference of these writings from all other whatsoever in regard of their phrase and manner of writing There is a certain authoritative or God-like speaking unto the creature from place to place See the first Chapter of Isaiah and 53. and the eighth Chapter to the Romans The Prophets and Apostles propound divine truths nakedly and without affectation 1 Cor. 2. 1. Habent sacrae Scripturae sed non ostendunt eloquentiam August They expresse the things they handle with a comely gravity the form of speech is fitted both to the dignity of the speaker the nature of the thing revealed and mans capacity for whose sake it was written All other Writings use perswasive and flourishing speeches these command and condemn all other Gods all other Religions all other Writings and command these only to be had in request and esteem and acknowledged as the will of God without adding or diminishing requiring every conscience to be subject to them and to prepare himself to obedience without any further objecting or gain-saying and to seek no further then to them for direction Both the Simplicity and Majesty of stile shew it to be from God the wonderfull plainnesse and yet glorious Majesty the Simplicity because it is plain in no wise deceitful and because it describes great matters in words familiar and obvious to the capacity of the Reader the Majesty since it teacheth so perspicuouslâ— the chiefest mysteries of Faith and divine Revelation which are above humane capacity Whether we read David Isaiah or others whose stile is more sweet pleasant and â—hetorical or Amos Zachary and Ieremiah whose stile is more rude every where the Majesty of the Spirit is apparent There is an Authority and Majesty in them above all other Writings of other Authors the Scriptures command all both King and People Ier. 13. 18. 1 Sam. 12. ult and binde the heart to its good abearing Ierom could say As oft as I read Paul it seems to me that they are not words but thunders which I hear Iunius reading the first Chapter of Iohn was stricken with amazement by a kinde of Divine and stupendious Authority and so he was converted from Atheism as himself saith in his life Divinitatem argumenti authoritatem sentio Iohannes Isaac a Jew was converted by reading the 53. of Isaiah Our Saviour spakâ— As one having Authority not as the Scribes So this book speaks not as men it simply affirms all things without proof other Authoâ—s use many Arguments to confirm the truth of what they say Therefore Raimundus de Sabunda hence proves That he who speaketh in the Bible is of that Authority that his bare word ought to be believed without any proof whereas Galen Atheistically urged it the other way The Socinians reject all things in Religion which they cannot comprehend by reason Nihil credendum quod ratione capi nequeat They hold That a man is not bound to believe any Article of Faith nor any Interpretation of
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 belief and practice are proved by the Scripture The Scriptures prove themselves by their own natural light manifesting their divine original 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 self too by its 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 Isa. 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 self cannot deceive wisdom it self cannot be deceived God is both Tit. 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 Act. 14. 14. 15. 17. 17. 30. 3. Faith and a firm consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertain 4. In vain shall we dispute against the wicked concerning Religion and Divine truth if we shall say it comes from God because we affirm so 5. This is proved by Scriptures Iohn 5. 34 35. Christ in his Humiliation did not receive the testimony of Iohn much lesse will he receive the testimony of others now he is glorified Ioh. 5. 34 35 36. 1 Cor. 2. 4 5. 1 Ioh. 5. 9. 6. The Authority proving is greater more certain and more known then the conclusion proved by the same Authoritas probans is greater then probata The Papists to prove the Authority of the Church flie to the Scriptures For I demand Whence do 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 it's decrees But how appears it that it is so governed alwaies They answer God hath promised it and then they alledge those places to prove it Obj. 1. The Church is ancienter then the Scripture because it was before Moses Ergo It hath greater Authority Ans. 1. The Prophets and Iohn Baptist were ancienter then Christ yet not of greater Authority 2. Consider the Word 1. Quoad formale externum as written and cloathed with words so the Church was before the Scripture 2. Quoad formale internum the matter and sense or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1 23. Ioh. 17. 20. Iam. 1 18. Semen semper sobole illa cujus est sâ—men antiquius esse necâ—sse est In the thing it self the being and substance of the Word was before the Church although in this circumstance and manner of being it was after Obj. 2. Non crederem Evangelio nisi me commoveret Ecclesiae Catholicae Authoritas saith Augustine Ans. 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 means of moving the Samaritans to believe but when the men of Samaria had heard Christ himself speak They believed in him more for his own words then the womans Iohn 4. 39 41. In which sense those words of Augustine so frequently quoted by the Papists are to be interpreted Augustine spake this of himself being a Manichee when he was a Manichee he was first moved by the Authority of the Church to believe the Gospel His meaning is that he had uever believed the Gospel if the Authority of the Church had not been an introduction unto him not that his faith rested upon it as a final stay but that it caused him so farre to respect the Word of the Gospel to listen unto it and with a kinde 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 external means to move us to imbrace the Word of God but we deny the Authority of the Church to be the principal means When we call the Scriptures Canonical 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 four things 1. To distinguish Canonical Scripture from that which is not Canonical although the determination of the Church be not the only or chiefest cause why the Apocrypha are rejected 2. To be a faithful keeper of those Books which are inspired by God like a notary which keepeth publick writings 3. To publish declare and teach the truth as a Crier with a loud voice 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 general Councel nor the Church virtual which they imagine to be the Pope but the Church Essential 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 essential 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 Laws 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 a Pillar not because it holds up but holds forth the truth as
Scripture were not inspired of God for as God is true so is his Word Ioh. 17. 17. sweetly agreeing with it self and every part with other these Books commend false things as true and approve things evil as right Iudith Chap. 9. v. 2. commends killing the Sichemites against Gen. 49. 6 7. 2 Maccab. 14 42. Razis is commended for killing himself the fact is not only related but commended also in these words nobly manfully and this commendation doth plainly shew that the Author thereof was not inspired of God When the Dâ—natists out of this Book urged that it was lawful for them to kill themselves as Razis did Augustine then was forced to acknowledge That the Authority of this Book was uncertain and questionable and proves it by the judgement of the Jewish Church Christ and the Christians Manifest Fables are told in some of them for true Histories as that of Toby Iudith Bel and the Dragon If any desire a particular confutation of the several Books of the Apocrypha I commend to his reading that learned Treatise of Dr Raynolds de libris Apocryphis who hath so exactly handled this subject that to write of it after him were to write Iliads after Homer or to draw a line after Apelles 5. The most ancient Fathers and Councels which lived the best and first five hundred years after Christ rejected the same Books which we doe Ierome on Matth. 23. saith concerning a Testimony cited out of the Apocrypha Hoc quoniam ex Scriptura nihil habet authoritatis eadem facilitate rejicitur qua profertur Because this hath no authority out of Scripture it may as easily be rejected as it is offered All that the Papists object for these Books in the general is That the third Councel at Carthage the Florentire Councel and that of Trent do approve the said Books to be Canonical as also Augustine and Innocentius To which it may be answered 1. That the Councel of Carthage was but a Provincial Councel and therefore it cannot binde the whole world Moreover in that Councel there are divers things which the Papists will not endure as in the 26 Canon there is a Decree that no Bishop shall be called chief or universal Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councel with which they will not binde themselves 2. The Latine Fathers judged these Books fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any Doctrine 3. These Books are not Proto-canonical truly and properly Canonical inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but Deutero-canonical or rather Ecclesiastical as they are styled In this sense Augustine and Innocentius are to be taken when they reckon these Books among the Canonicall 4. No Councel hath Authority to define what Books are Canonicall what not seeing Books truely Divine receive Authority from God himself and are to be esteemed of undoubted truth although all the world should bark against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Books The Councel of Trent was gathered and kept against all Civil and Ecclesiastical Right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the Body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councel matters were concluded and the sentence passed the adversary not being heard speak nor so much as present for the Protestants might not be admitted to hearing neither could they obtain to propound their opinion in the Councel much lesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against Divine and Humane Law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himself 3. In that Councel the Accuser and Judge were the same for the Pope did accuse the Protestants of Heresie he did convocate the Councel he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the Reformation of the Pope was the thing in question Lastly All Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the minde of the Legates or otherwise then they approved no man had any voice in the Councel but such as were sworn to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverb arose Spiritum Sanctum Roma per peram mitti Tridentum The holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his coming nor of the Apostolick and Primitive Church for more then three hundred years after as both Eusebius out of Origen and the Councel of Laodicea Can. 59. confirmed afterward by the sixth general Councel of Constantinople sheweth for the Greek Church and St Ierom for the Latine CHAP. VI. Of the Authentical Edition of the Scripture NOw we must enquire which is the Authentical Edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some form of words and in some language which may be understood Lawyers from whom the use of the word Authentick seemeth borrowed do call those instruments and writings Authentick which have a certain and just authority in themselves A Book or writing is Authentick either by Divine or humane institution those are by Divine Appointment and Institution authentical which have from God sufficient and absolute Authority to command and approve themselves worthy credit and faith in as much as God himself doth approve them by humane Institution such writings are held authentical which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves and for the truth in them There is a great diversity of Editions of holy Scripture all cannot be simply and perpetually Authentical in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentick whence the others are transcribed yea
must not understand the Apostle as if he commanded us to be Temporizers or to apply our selves to the corrupt customs and manners of the times but to keep time in all our actions and do them in the fittest season as Col. 4. 5. Ephes. 5. 16. Object Erasmus the best Translator of all the later by the judgement of Beza saith That the Greek sometimes hath superfluities corruptly added to the Text of holy Scripture as Matth. 6. the Doxology For thine is the Kingdom the power and the glory for ever and ever He calleth these words trifles rashly added to the Lords Prayer and reprehends Valla for blaming the old vulgar Latine because it hath them not Tertullian Cyprian Ambrose Ierom and Augustine do expound the Lords Prayer and yet make no mention of these words Beza confesseth it to be Magnifiâ—um illam quidem longè sanctissimam a most high and holy form of expression sed irrepsisse in contextum quae in vetustissimus aliquot codicibus Graecis desit it is not to be found in that vetustissimus codex by Beza to the University Library of Cambridge that Copy perhaps was corrupted by the Hereticks It is not presently trifles whatsoever Erasmus or any other man shall reject out of the Greek Copy under that name and yet they do Erasmus wrong to say that he called that part of the Lords Prayer trifles absolutely for he stiles it so conditionally if it be not part of the Ancient Text. 2. If Erasmus had understood that that passage had been taken out of the Book of Chronicles written by the pen of the holy Ghost he would no doubt have taken heed how he had called this conclusion of the Lords Prayer Trifles for it appeareth manifestly that this sentence was borrowed from David 1 Chron. 29. 11. with some abridgment of the Prophets words 3. That cannot be superfluous without the which we should not have had a perfect form of Prayer for since Prayer standeth as well in praising of God and thanksgiving as in petitions and requests to be made unto him it is evident that if this conclusion had been wanting there had wanted a form of that Prayer which standeth in praise and thanksgiving 4. If to give a substantial reason of that which goeth before be superfluous then this conclusion may be so 5. For confirmation of this reading we may alledge besides the consent of the Greek Copies the Syrian interpretation which is very Ancient Chrysostom Theophylact and Euthymius expound it The Lords Prayer in Luke is perfect in respect of the Petitions yet nothing hindereth but that in Matthew might be added the confirmation and conclusion Matthew hath many other things in his Gospel which Luke hath not Salmeron reproves Cajetan for calling this Multiloquium since there is a notable confession of four Properties of God his Kingdom Power Glory and Eternity I should now shew That neither the Translation of the Seventy nor of the Vulgar Latine are Authentical but there are two Questions of great moment first to be discussed The first is Whether any Books of the Scripture be lost The second Whether the Scripture of the Old Testament was punctata from the beginning To the first Question That we may give a right answer we must distinguish of the Books of Scripture some were Historical Ethical or Physical others Dogmatical The former might perish and fall away but not the later Therefore that common Objection of divers Books mentioned in the Old Testament whereof we finde none so entituled in the Canon thereof is easily answered Either they were Civil and Commonwealth Stories whether the Reader is referred if it like him to reade the Stories more at large which the Prophets touched shortly or else they are contained in the Books of the Kings which are manifesâ—ly proved to be written by divers Prophets in their several ages wherein they prophesied Salomons Books which he wrote of general Philosophy fell away but all the other Books of the Scripture do still remain First They are all of God all whose works remain for ever therefore the holy Scriptures being not only his handy-work but as it were the chief and Master-work of all other must have a continual endurance Secondly They all are written generally for our instruction and more particularly for Admonition and Warning for Comfort and Consolation unlesse we will say that God may be deceived in his Purpose and End wherefore he ordained them it must needs be that it must continue whatsoever hath been written in that respect Thirdly If the Lord have kept unto us the whole Book of Leviticus and in it the Ceremonies which are abolished and whereof there is now no practice because they have a necessary and profitable use in the Church of God * how much more is it to be esteemed that his providence hath watched over other Books of the Scripture which more properly belong unto our times Fourthly Let us hear the Scripture it self witnessing of its own Authority and Durableness to all Ages Moses thus writeth of it The secret and hidden things remain to the Lord our God but the things that are revealed to us and our children for ever David also professeth That he knew long before that the Lord had founded his testimonies for evermore But our Saviour Christs testimony is of all other most evident That Heaven and Earth shall passe but that his word cannot passe And yet more vehemently That not one jot or small letter of his Law can passe untill all be fulfilled Rom. 15. 4. therefore none of those which were written for that end are lost Origen in Praefat. in Cant. Canticorum Augustin lib. 18. de Civitate Dei cap. 38. thought it could not neither stand with the Divine Providence nor with the honour of the Church that any Canonical Books and given for such to the Church should be lost Of this opinion are many worthy modern Divines Iunius Chamierus tom 1. lib. 9. cap. 5. Polanus Wendelinus Waltherus Spanhemius Cartwright Gerardus in exegesi loci primi de Scripturasacra cap. 6. Joh. Camero Tomo 3. in Praelectionibus de verbo Dei cap. 15. Rivetus in Isagoge ad S. Script cap. 6. in summa Controversiarum Tom. 1. Tract 1. Quaest. 1. Altingius But Chrysostom and Whitaker also Bellarmine l. 4. de verbo Dei cap. 4. Gretzerus and Becanus hold that some Canonical Books are lost I rather subscribe to the judgement of the former Reverend Divines who held the contrary The second Question is Whether the Scripture of the Old Testament was punctata from the beginning or Whether the Hebrew Text had Vowels or Points from the beginning as now it hath Controversiam de punctorum antiquitate vel novitate inter viros eruditos disceptatam non attingo Sententia utraque suos habet assertores magni quidem nominis Cevalerius Buxtorfius Marinus Iunius and other very godly and learned men
Testament therefore it is not perfect In the Old Testament no doubt but the females had some remedy whereby they might be purged from original sin as well as the males circumcision was instituted only for the males the Scripture mentions not what was instituted for the females In the New Testament the perpetual virginity of Mary the mother of Christ. Two things are considered in circumcision 1. Signum 2. Res signata or the end and use of the sign Answ. The thing signified or efficacy of the outward sign of circumcision was common both to Males and Females the very institution of circumcision teacheth that for it was a sign of the Covenant the Covenant belonged to all which were of the seed of Abraham if they renounced it not Although there were no decision of the other point out of the Scripture yet would it not thence follow which the Jesuites pretend that some necessary point of Christianity wanted the ground of holy Scripture it being sufficient for us to know that she was a Virgin when our Savioâ—r Christ was born of her as the Prophets did foretel Yet as Chamier said well we believe that she continued a Virgin all her life time for in those things said he which are not properly de side we hold the authority of the Church is great if it contradict not Scripture or produce no other absurdity Vide Riveti Apologâ—am pro Virgine Maria l. 1. c. 15. Helvidius would gather from those words Matth. 1. 25. until and first-born that Mary after had Children by her Husband The word till doth not import so much See Gen. 8. 7. and 28. 15 1 Sam. 15. 35 Sam. 6. 23. Matth. 28. 20. He is called the first-born in Scripture which first opens the womb whether others follow or no. 7. The Scripture is plain and Perspicuous The Perspicuity of the Scripture is a clear and evident manifestation of the truth delivered in it It is Perspicuous both in respect of it self and us 1. In respect of it self as appears 1. In the things delivered which although they seem obscure for their majesty and dignity yet they carry the light of truth before them therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deni 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3 4 6. the Scripture is a most bright light The nature of a light is first to discover it self then all things else There are two things in Gods revealed will verbum rei the word and res verbi the mystery The Scriptures are hard if we look to the mystery but not if we look to the word as for example the Scripture teacheth that there is one God in three persons the words are plain and easie every man understands them but the mystery contained in those words pasâ—eth the reach of man we may well discern these things to be so though we cannot fully conceive how these should be so 2. In the manner of delivering or kinde of stile which is fitted to the things and persons shewing the greatest simplicity both in words either proper or figurative and in the clear sense and most perspicuous propriety of signification viz. That one which is called Literal and Grammatical 2. In respect of us because the Scripture is to us the principal means and instrument of faith every Principle ought to be by it self and in its own nature known and most intelligible and there being three degrees of faith knowledge assent and full assurance these cannot consist without the perspicuity of the Scripture the divine promises also of writing the Law in our heart and concerning the spreading abroad and clear light of the Gospel should be to no purpose if the Scriptures should not be plain in things necessary to Salvation All difficulty in understanding the Scripture ariseth not from the obscurity of it but from the weakness of our understanding corrupted by natural ignorance or blinded by divine punishment and curse therefore it no more follows from thence that the Scripture cannot be an infallible and onely rule of faith and life because some obscure things are found in it not understood of all then that the Books of Euclide are not perfect elements of Geometry because there are some abstruse Theoremes in them which every vulgar Geometrician cannot demonstrate or that Aristotles Organon is not a perfect Systeme of Logick because a fresh Sophister understands not all its subtilties More distinctly we say that the Scriptures are plain and obscure in a threefold respect 1. They are plain and easie to be understood by all men in Fundamentals and the special points necessary to salvation as the Decalogue the Apostles Creed the Lords Prayer and the like unless by those whose mindes the God of this world hath blinded if they be obscure in some less principal and circumstantial matters there is need of interpretation that the meaning may be more clearly unfolded 2. A difference of persons is to be considered either more generally or more specially 1. More generally as they are elect and regenerate or reprobate and unregenerate to those the Scripture is plain and perspicuous to whom alone it is destinated and whose mindes the Holy Ghost will inlighten by the Scripture Iohn 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19 7. Matth. 11. 5. and 25. 25. Psal. 9. 10 12 13 14. Yet the flesh and unregenerate part in them puts in impediments but that ignorance is removed at last Luke 8. 10. The reprobates continue involved in perpetual darkness and blinded with ignorance hypocrisie covetousness pride and contempt of divine learning even seeing they see not Psal. 36. 3. Isa. 29. 9. Ier. 5. 21. Isa. 6. 9. 2 Cor. 3. 14. there is a vail over their hearts 2 Cor. 4. 3 4. which is the cause why in so many ages under the Papacy the Scriptures were not understood because they preferred a lye before the love of the truth 2 Thess. 10 whose ignorance is a deserved punishment of that contempt which they shewed to the Scriptures and their authority 2. More specially the persons are distinguished according to the diversity 1. Of Conditions of life and vocations for so many places of Scripture are hard to this sort of men which are more easie to another neither is it required that all things be understood of all men the knowledge of more places is necessary in a Minister then a Trades-man and Husbandman yet it is an infallible rule to every one in his vocation 2. Of capacities and wits for every one hath his measure of Gifts so among Ministers some understand the Word more obscurely some more plainly yet it is to all a perfect Rule according to the measure of Gifts 3. Of Times all things are not equally obscure or perspicuous to all Ages many things are better understood now then in times past as the Prophecies and Predictions of Christ and the times of the Gospel so in
cleaving fâ—rmly unto God The ninth and last question concerning Angels is How can they be happy in enjoying Gods face and yet be on the earth Matth. 18. 10. By heaven there is not meant the place but their heavenly estate and condition Now though they go up and down doing service yet this hinders not their happinesse for they do not this with distraction and these things are appointed as means for the end viz. enjoying of God and as the soul is not hindred in its happiness by desiring the body again so it is here 1. We should imitate the Angels 2. It shews us how much we are beholding to Christ no Angels could love us if it were not for him How much are we to love God who hath provided helps for man especially Christ who took our nature upon him not that of Angels Gods Angels are our Angels to defend and keep us God hath committed the care of us to these ministring Spirits 3. It shews the wofull condition of the impenitent when Christ shall come with all these Angels when those great shouts shall be Come thou swearer drunkard how terrible will this be The more potent God is in Himself and in his Ministers the more wretched are they and the surer is their destruction 4. This confutes the Papists in three errours 1. In that they hold nine orders of Angels They are distinguished ratione objectorum officiorum in respect of the object and message they go about 2. They would have them worshipped but the Angel forbad Iohn 3. They say every one hath his good Angel to keep him so Bucan thinks in his Common places 2. The Saducees who said there was neither Angel nor Spirit Acts 24. 8. but held good Angels only to be good thoughts and evil angels to be evil lusts and affections Their names offices actions apparitions shew plainly that they are not bare qualities but true substances It serves for instruction 1. To see the blindness and erroneousness of mankinde in that a great number of men of learning and wit and parts good enough and that such as lived in the Church and acknowledged the five books of Moses to be divine should yet make a shift to wink so hard as to maintain that there were no Angels What falsehood may not the devil make a man entertain and defend and yet seem not to deny the Authority of Scripture if a man confessing Moses writings to be true will yet deny that there be either Spirits or Angels which are things so plainly revealed by Moses that a man would account it impossible to receive his writings and not confess them But if God leave man to the devil and his own wit he will make him the verier fool because of his wit and he will erre so much the more palpably by how much he seems better armed against errour even as a mans own weapon beaten to his head by a farre stronger arm will make a deep wound in him See we our aptness to run into and maintain false opinions and let us not trust in our own wits but suspect our selves and seek to God for direction Secondly Let us learn humility from this and by comparing our selves with these excellent Spirits learn to know how mean we be that we may be also mean in our own esteem So long as a man compares himself with those things and persons which are baser then himself he is prone to lift up himself in his own conceit and to think highly of himself but when he doth weigh himself in the balance with his betters he begins to know his own lightness The Lord hath set us men in the midst as it were betwixt the bruit beasts and the celestial Spirirs we do so far exceed them as the Angels exceed us as for bodily gifts the beasts in many things go beyond us some are more strong swift have more excellent sight and smell then we but in few things do we equal the Angels They are swifter and stronger then we and their excellent reason goes beyond ours in a manner as the understanding which is in us excelleth the fancy of the beasts they know a thousand things more then we do or can know One Angel can do more then all men can speak more languages repeat more histories in a word can perform all acts of invention and judgement and memory farre beyond us Thirdly Since God hath made Angels to serve and attend him should not we that are far inferiour to them be content also to serve him yea exceeding glad and thankful that he will vouchsafe to admit us into his service Doth he need our service that is served with such Ministers and Messengers Let us frame our selves to obedience and do Gods will on earth with all readiness and cheerfulness seeing there is so great store of more worthy persons in heaven that do it An Angel will not esteem any work too difficult or base why should we Fourthly The Angels which wait about the throne of God are glorious and therefore the Lord himself must needs excell in glory Isa. 6. 1 2. Ezek. 1. 28. Of the Devils or evil Angels The Angels which persisted in the truth are called good Angels Luke 9. 26. but those which revolted and kept not the law were called evil Angels or evil spirits angels of darknesse Luke 8. 20. 19. 42. and Angels absolutely 1 Cor. 6. because they were so created of the Lord. In respect of their nature they are called spirits 1 King 22. 21. Matth. 18. 16. Luke 10. 20. In respect of their fall they are called evil spirits 1 Sam. 18. 10. Luke 8. 2. unclean spirits Matth. 10. 1. Zach. 13. 2. not so much because of their instigation to lust as because their natures are defiled with sin Lying spirits 1 King 22. 22. Iohn 8. 44. Devils Levit. 17. 7. 1 Cor. 10. 20. The Hebrew names for the devil are 1. Satan an adversary 2 Sam. 19. 32. of Satan to oppose and resist 2 Pet. 2. 14. Belial 2 Cor. 6. though some reade it Beliar unprofitable He is likewise called Beelzebub or Beelzebul which word comes of Bagnal Dominus a Lord or Master and Zebub a fly the Idol of the Achronites because they thought these best of those pestiferous creatures or else because the devils were apprehended as flying up and down in the air but if it be read Zâ—bul then it signifieth by way of contempt a Dunghill god Levit. 17. 7. The devils are called Shegnirim the hairy ones because they appeared to their worshippers like hairy goats and in the mountains The devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to accuse because he accuseth men to God and God to men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scio because they know much by creation and by experience The devil is called an enemy or the envious man Matth. 13. 139. The tempter Matth. 4.
against Arius who denied the Deity of Christ. The first Constantinopolitan Councel called by the Emperour Theodosius the elder against Macedonius who denied the Deity of the holy Ghost The first Ephesine Councel called by the Emperor Theodosius the younger against Nestorius who held that there were two Persons in Christ. Fourthly The Chalcedonian called by the Emperour Martian against Eutyches who held that the one Nature in Christ consisted of the Divine and Humane These Councels were celebrated within five hundred years after Christs birth Councels there have been called Ancient because lesse Modern and General because lesse Particular for the first was not till more then three hundred years after Christ nor to the largest appears it that ever any were summoned beyond the bounds of the ancient Roman Empire though Christianity were much far extended Rainold part 2. Plenariis Conciliis quorum est in Ecclesia saluberrima Authoritas Augustin epist. 118. cap. 3. That a Synod be general and lawful three things are necessarily and essentially required 1. The first which concerns the generality of it is That the Calling and Summons to the Councel be general and Oecumenical Quod omnes tangit ab omnibus approbari debet The lawfulnesse of Synods consists partly in their orderly assembling by lawful authority and partly in their orderly Government and proceedings when they are assembled Crakanth Vigil Dormit c. 19. The nature of Synods is all one when they be Provincial National or oecumenical and they only differ as greater or lesser Their power is not meerly consultatory and swasive but authoritative and to be submitted unto by those for whom their delegation is so farre as their acts are according to the Word of God In Synodo est authoritatis apex totius Ecclesiae unitas ordinis firmamentum Leyd profess de concil A few private men yea one man or woman may counsel advise or perswade M. Hudsons Vindicat. c. 7. It is a Question between us and the Papists Cujus sit congregare Concilia Who hath the power of calling a Councel The Papists generally say the Pope Vide Bellarm. de Concil lib. 1. cap. 12 13. We the Emperour and other Christian Princes The four first general Councels were called by four Emperours as was before mentioned The Pope of Rome out of his own Province hath no right nor authority of calling a Councel The true cause saith Doctor Ames why general Councels were called by the authority of the Emperour was because the Emperour alone not the Pope had universal power It is a Question between us and the Papists Quinam sunt ad concilium convocandi Who are to be called to a Councel The Papists hold only the Clergy may be of the Councel and of the Clergy only Bishops as Judges Men that are famous for wisdom holinesse of life and experience of things men that are inflamed with a zeal to God and to the salvation of men with the love of the truth and peace From Acts 15. 6. 23. it is manifest that not only the Apostles but also the Elders and the people likewise and the whole Church were present and had their voices in this Councel See Acts 16. 4. That famous Paphnutius was a Lay-man A general Councel represents the Universal therefore there ought to be present there some of all kinds and orders of men An Concilia possint errare Whether general Councels may erre Every Assembly which consists of members subject to errour may be seduced But General Councels are Assemblies consisting of members subject to errour for all men are so Rom. 3. 4. Secondly If the determination of General Councels were infallible all Christians were necessarily bound to stand unto them and to submit to their authority Thirdly If General Councels may contradict the one the other they may certainly erre The General Councel held at Laterane under Leo the tenth contradicteth the Councel of Constance in the point of the Councels superiority above the Pope Fourthly That which hath befallen some General Councels may befall any other unlesse they can alledge some special priviledges to the contrary See 1 Kin. 22. 12. Mat. 26. 65. Ioh. 11. 52. Mark 14. 64. Bellarmine saith they cannot erre if confirmed by the Pope De concil lib. 2. cap. 2 3 4 5. That General Councels though gathered and confirmed by the Pope may erre not only in fact as the Papists confesse but also in faith and manners Vide Whitaker controv 3. de Concil Quaest. 6. In eo Pontificii se praebent ridendos nam Papae confirmatio sequitur Concilii decreta non praecedit Cameron The Rhemists bring Iohn 16. 13. Luk. 1. 3. Some urge Matth. 18. 20. for this purpose None amongst them is like to Luke nay all of them gathered together are not like him he was an extraordinary instrument of the holy Ghost Iohn 16. 13. speaks not of the Church but of the Apostles but if it be applicable to the Church yet it belongs only to the Spouse of Christ not that she doth not sometimes erre also even in Doctrine but not deadly she shall not erre in things which are necessary to salvation See Cameron Miroth in loâ— If from this promise an infallibility of judging might be gathered it would agree not only to Bishops gathered together but severed neither only to the Pope of Rome as the Jesuites would have it but also to the Successours of the rest of the Apostles saith B. Davenant That place Mat. 18. 20. means any particular Assembly of the Saints Vide Calv. in loc Act. 15. 22. is also brought This Councel consisted of Apostles which had an extraordinary assistance and illumination of Gods Spirit there is not the like authority of other Councels Panormitan the great Popish Canonist and Lawyer saith Plus credendum est simplici Laico Scripturam proferenti quam toti simul Concilio There is another great controversie not so much as Whitaker hath well observed between us and the Papists as between the Papists themselves An Concilia sint supra Papam Whether Councels be above the Pope Many amongst them and those of great note prefer a General Councel before the Pope but others a Pope before the Councel If Peter himself saith Whitaker in the place before-quoted be sent to the Church as to a certain superiour judgement and tribunal and be commanded to bring the faults and offences of others to it then it follows that the Church is greater and superiour to Peter or any other in authority The Assumption saith he relies in expresse words of Scripture The consequence of the major is evident from the confession of the Adversaries For they say That a Church is represented in a Councel Secondly The Universal Church is called the mother of all the faithful and Christians Gal. 4. 26. The Pope is the Churches son if he be faithful But the son is not above his mother only God and his word is above the Church of God
be added to the natural or else little good will be done and these are two 1. Let them pray often to God to link their hearts together 2. Let them be frequent in performing all holy exercises one with another and specially in praying one with and for another Spiritual exercises breed spiritual affection and nothing is more binding then Religion Religious duties do both expresse and increase the image of God and that is amiable So much for love Now follow trustinesse and helpfulnesse both which we will put together as Solomon doth saying of a good wife Prov. 31. 11 12. That the heart of her husband doth trust in her And again She will do him good and not evil all the daies of his life God did make man and woman for the good each of other her to be his helper and him to be her guide This trusty helpfulnesse must be to each others bodies souls names and states Bodies in the careful avoiding of all things whereby they may bring sicknesses or diseases each on other and the willing and ready providing of all things that may continue health and recover it as attendance physick and the like Souls in shunning all such carriages as may provoke each others passions or other infirmities and using all good means of loving advice and admonition to help each other out of the same Namely in concealing each others infirmities and keeping each others secrets States in joyning together in diligent labour wise fore-cast and vertuous thriftinesse Thus for themselves Now in regard of their families they must joyn together in the planting of Religion amongst them by instructing and teaching them and by reading and praying with them the man as chief the wife as his deputy in his absence also they must oversee the waies of their family by looking what is done by them and seeking to redresse by admonishing and correcting what is amisse In regard of children they are 1. To bear moderate affections toward them Rachel and Hannah immoderately desired them others mutter because they have so many 2. To train them up in the fear of God Solomon who was the tender beloved the darling of his parents makes this the instance of their love in that they taught him wisdome and acquainted him with the Laws of God It was said of Herod that it was better to be his hog then his son 3. To reprove and chasten them for their iniquities Ely a good man came to a fearful end for neglecting this So much for their joint duties Now the several duties of each come to be handled and first we begin with the wife and then proceed to the husband The wife ows in one word subjection and this twofold to the husbands Person and to his Authority To his person 1. By acknowledging her self to be his inferiour God saith to Eve Her desire shall be subject to her husband and he shall rule over her The female sex is inferiour to the male and every woman as a woman is lower and meaner then a man as the Apostle proves because the woman was after the man and for the man and she was first in the transgression therefore she may not use Ecclesiastical Authority not speak in the Church as a Minister But to her husband not as a woman onely but as a wife she is inferiour and bound in conscience to be subject to his power and jurisdiction for this is a word of eternal and constant truth He shall rule over thee which she that will not yeeld to is an enemy to God and nature and cannot be a good wife 2. She is to reverence her husbands person both inwardly in heart and outwardly Inwardly Ephes. 5. ult she must fear him not with a flavish but awful fear that is she must have her soul so disposed to him as to be afraid to offend or displease him She must shew outward reverence also in her gesture behaviour and speech This is subjection to the husbands person Now to his Authority She owes 1. Cheerful obedience to all his lawful commands as the Church obeys Christ. 2. A quiet and fruitful receiving of his reprehensions as the Church also is patient toward Christ. Thus we have heard the wives duty The husbands duties are 1 Wisely to maintain his authority not so much by force as by vertuous behaviour avoiding especially bitternesse and unthriftinesse 2. He must wisely manage his authority The end of using his authority must be the good benefit and comfort of his wife and family for all government is by God ordained for the good of the whole not the pleasure of the Governour The husband must use his authority to edification and hearken to her when she speaks the Word of God as Abraham to Sarah Isa. 11. 6. 2. The things in which he is to use his authority he is to command what is to be done and forbid what is not to be done and reprehend where she offends 3. The manner of using his authority is with three vertues Wisdome Mildnesse Justice 1. Wisdome in commanding nothing but what is useful and weighty and grounded upon good and due reason 2. In his reproofs he must choose fit time when he and she are calm and fit place when none is present 2. Mildnesse or gentlenesse rather perswade then command if he chide her let it be with compassion and without bitternesse 3. Justice in willing allowing of maintenance to her according to his place and means in cherishing what is good and seeking to reform what is evil He must walk in all wisdome and knowledge 1 Pet. 3. 7. he should be an example of judgement gravity holinesse and wisely passe by many imperfections because they are fellow-heires of grace if there be not this wise carriage their prayers will be hindered contentions hinder such duties Thus much for private persons viz. Parents and Children Masters and Servants Husband and Wife Now follow the duties belonging to publick persons which are either in Church or Common-wealth In Church as Minister People In Common-wealth as Magistrate Subject Of Ministers and People The duty of the people 1. They ought to reverence their Ministers for the place in which God hath set them Isa. 52. 7. Rom. 20. 15. 2. They ought exceedingly to love them Gal. 4. 14 15. 1 Thess. 5. 12 13. 3. They must obey their Doctrine taught truly out of the word of God Heb 13. 17. 4. They must yeeld sufficient maintenance unto them 1 Cor. 9. 11. Rom. 15. 27. Gal. 6. 6. 1 Tim. 5. 17 18. The Anabaptists deny that Ministers may receive a stipend so doth Weigelius he cals them Stipendiarios praecones Vide Crocij Ante-Weigel part 2. cap. quaest 2. 5. They must defend them against the wrongs of bad men Rom. 16. 4. The duty of Ministers to their people Their duty is laid forth 1. By Titles as Watchmen Ezek. 3. 1. Labourers Matth. 9. 37. Light and Salt Matth. 5. 13 14. Shepherds
sit Ideo praecipiunt ut â—omo annos aetatis suae dividat in tres ' partes quarum tertiam lectioâ—i tribuat sacrarum lâ—terarum Dâ—usius Ebraic quaest Karaim lectores Scripturae sacrae secta olim fuit quae nudo textui biblico addicta erat ac Traditiones omnes rejiciebat Buxtorf de Abbreviat Hebrâ—iâ— a Benè orasse est benè studuisse Luther He hath studied well who hath prayed well Mr Pemble of the Persian Monarchy In reading of the Scriptures men must read not here and there a Chapter except upon some good occasion but the Bible in order throughout and as oft as they can that so by little and little they may be acquainted with the Histories and the whole course of the Scriptures Rogers Treat 3. c. 12. h Verbum Scriptum est objectum fidei adaequatum primum fundamentum à quo capit initium ultimum illud in quod resolvitur Amesius de Circulo Pontificio Prima veritas est fidei objectum formale quo Deus ipse sive absolute sive in Christo est ejusdem objectum formale quod â—d ibid. * Divinas Scripturas saepius lege imò nunquam de manibus tuis sacra lectio deponatur Hieron ad Nepotian de vita Cleric c Bifields Directions for private reading the Scriptures See Practice of Piety p. 314. What meditation is See Mr Fenner on Hag. 1. 5. A young Disciple asking an old Rabbi Whether he might not have time to learn the Greek Tongue he said If he would doe it neither by night nor by day he might because by night and day he was to study the Law Ps. 1. 2. c Meditatio est actus religionis seu exercitium spirituale quo Deum res divinas intenta experimentali effectuosa cognitione recordamur nobisque applicamus Voetius 4 Consectary Some gave five marks for a Book Fox Quo juniores eo perspicaciores Salmeron 5 Consectary f Speculative and practical Atheists Speculative Atheism in the judgement consists in maintaining corrupt principles Practical in going on in wayes which deny Gods Attributes It argued a prophane spirit in Politian who said That there was more in one of Pindars Odes then all Davids Psalms g Iis qui maximè sibi Christianorum Catholicorum nomen venditant nihil tam solenne est tamque vulgatum quam Scripturas calumniari Chamier h Quam verè dixerit olim Polydorus Virgilius Doctores quosdam Pontificios sacras literas quo volunt retorquere instar sutorum qui sordidas pelles suis dentibus extendunt i Pasce oves meas hoc est regio more impera Thomas ex Aristotele Patribus Conciliis barbara Bibliorum versione magnum illud Systemâ— compilavit cui titulum Summae fecit Liber sententiarum Summa Thomae tanquam duo Testamenta in pulpita introducti sunt Amama k Cum Mose â—ugnant cum Prophetis cum Apostolis cum Christo ipso ac Deo Patre Spiritu sancto qui sacras literas oracula divina contemnunt Bellar. de verb. Dei l. 1. c. 2. l Dâ— Clerk m Dr Rainolds against Hart. n Dr Iones his Remonstrance See S â— Iohn Temple of the Irish Rebellion pag. 108. o Non dâ—bet Scriptura quacunque occasione detorqueri à genuino sensu Imò quodâ—mmodo foedius est â—itando detorquâ—re quia indicium est nos tum Scriptur is abuti ad arbitrium tanquam regulam Lesbiam pro nostro commodo â—uc illuc deâ—orquere Hoc verò quum semper verum est tum maximè in disputatione quantum enim illud â—rimeâ— est ut qui aliorum meâ—dâ—â—iâ— refutare profitetur ipse se ita gerat ut falsarius appellari possit Chamier de Canone lib. 8. c. â— How the Jews wrest and pervert places of Scripture See Dilheri Electa l. 1. c. 15. Dum Scripturas interpretari aggredâ—â—ntur Coribantum sâ—mnâ—â— imaginationes non hominum sanorum expositiones afferunt Buxtorf Syntag. Iudaic. c 1. Satan indeavours in this later age to enervate the Word two wayes 1. In labouring to weaken the Authority of the Old Testament 2 Tim. 3. 15. given by inspiration and profitable go together 2. Men deny all consequences out of Scripture will have nothing Scripture but what is there in so many words Matth. 2. ult Iames 3. 5. See Iohn 5. 39. There were no other Scriptures to search then but only those of the Old Testament for none of the New were written till after Christs Death and Resurrection See Mr Cooks Font uncovered for Inâ—ant Baptisme pag. 24 25. Hujus generis inter Papistas sunt brevia collo appensa Ave Maria cum Oratione Dominica in globulis aâ— certum numerum recitatâ— Ames lib. 4. de Conscientia cap. 23. Iudâ—i Evangelium dici volunt quaâ—i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven Gilion id est mendacium seu inâ—quitâ—tem voluminis Gualtperius 1 Cor. 1. 22. 6 Consecâ—ary It is a gradation Luk. 16. 31. Tum antiqui Theologi Basilius Chrysostomus Augustinus tum recentiores celeberrimi nominis inter adversarios Thomas Aquinas Ferus Andradius aliique Scripturam Canonis nomine designaÌ„t aut designatam asserunt tanquam intellectus voluntatis regulam ad â—uncta seu credenda seu agenda perfectissimam Rainoldus Thesi 1. M â— Hobbes in his Leviathan part 3. chap. 33. saith Those Books only are Canonical which are established for such by Soveraign Authority Then in the times of Popery the Apocrypha were Canonical a Scripturae dicuâ—tur Canonicae quia quid nos credere quemadmodum vivere oporteat praescribunt ut huc fidem omnem vitamque nostram referamus quemadmodum lâ—pâ—cida aut architectus ad amussim perpendiculum opus suum exigit Whitakerus de Script controvers prima Quoestione prima cap. 2. Libri sacrae Scripturae Câ—nonici dicuntur quia fidei morumque regulam continent Whitakerus Scharpius de sacra Scriptura Proprii Canoniâ— dicti univocè due conditiones sunt inseparabiles quod veritâ—tem divinam contineat divinitus materia forma quod Authoritate Divina publicae Ecclesiae datus sanctiâ—icatus ut â—it Canon sive Regula ipsius atque hic verè Divinus Canon Jun. animadvers in Bellarm. Est mater Ecclesia ubera ejus duo Testamenta Divinarum Scripturarum Aug. Tract 3. in epist. Joh. b Ut veterum librorum â—ides de Hebraeis voluminibus examinanda est ita novorum veritas Graeci sermonis â—ormam desiderat August c From the fourth verse of the second Chapter of Daniel to the end of the seventh Chapter and from the eighth verse of the fourth Chapter of Ezrah unto the end of the seventh the Chaldee Dialect is used Omnes libri Canonici veteris Testamenti Ebraicè scripti fuerunt Daniele Ezra sunt quaedam partes Chaldaicae nempè quae ab iis ex publicis Annalibus fastis regni desumptae fuerant in quorum Monarchia tum vivebant ut observavit doctissimus Junius d Erpenius
Halls Apol against them p. 579. M. Lyfords Apol. for our publick Min. and Infant Bapt. Concl. 2. Woe to those Pastours qui non pascunt sed depascunt gregem Ezek. 34. 2 * 1 Sam. 12. 23. * Augustine and Chrysostom preached every day in the week and year at least once or twice without fail Ye heard yesterday ye shall hear to morrow is common in their Tractates and Homilies M. Balls trial of Separat pag. 81. The Papists by way of scoff called the Evangelical Ministers Praedicantici Whereas Paul judged preaching his chief Office and would not baptize least it should be an impediment Bellarmine and the Councel of Trent style preaching Praecipuum Episcopi Officium 1 Tim. 3. 1. Exponere voluit quid sit Episcopatus quia nomen est operis non honoris Aug. de civit Dei l. 19. c. 19. The Jewish Ministers were not separated by Christ himself nor by others at his command Matth. 21. 45 46. Mat. 23. 1 2 3. Luk. 17. 19 11. 52. The Pastour which hath care of souls and is non-resident Non est dispensator sed dissipator non speculator sed spiculator The most learned Divines in the Councel of Trent did generally protest against it as appears by their several Tractates See Ezek 44. 8. He whom thou substitutest is either more deserving then thy self and then it is fit he should have more means or else he is equal then it is fit he should have as much or he is inferiour and then he is not fit to represent thy person See Doctor Chaloâ—ers Sermon on Matth. 20. 6. entituled The Ministers Charge and Mission Tit. 2. 7. 1 Pet. 5 3. As the measures of the Sanctuary were double so their sins were double Greenham It is Onus Angelorum humeris formidandum Chrysost. 2 Cor. 2. 10. Melch. Adam Exod. 28. 39. Omnes disputando pauci bene vivendo vincere adversarios studemus Casaub. Epist. 123. Heinsio D. Hill on Ephes 4. 15. M. Burrh on Hos. 6. 5. Constantine when he entered into the Synod of Nice bowed himself very low unto the Bishops there assembled and sate not down until they desired him Iosephus Antiq. Iud. l. 1. c. 8. records that Alexander the Great coming with his Army against Ierusalem the high-Priest did meet him arayed with his sacred and magnificent attire Alexander dismounted himself and in the high-Priest worshipped God who as he said had in a dream appeared unto him in that habit Vide Mont. Appar 6. p. 224. The Ministery of the Gospel is much more excellent glorious then that of the Law 2 Cor. 3. 7 8 9. Phil. 2. 29. 1 Thess. 5. 12 13. 1 Tim. 5. 17. Heb. 4. 13 17 See Act. 10. 25. Gal. 4. 15. Stupor mundi â—lerus BritaÌ„nicus See B. Down on 1 Tim. 3. 1 2. p. 73. almost to the end The devil laboured to suppresse the Gospel Mendaciis inopia Luther Roberts Epist. to the revenue of the Gospel See more there Some say they will preach and take no tithes 2 Cor. 11. 12 Vid. Aquin. 2a 2ae quaest 87. Art 1. 3. See M. Hildershams two last Lectures on Psal. 51. It is a giving of the sense of the Scripture and a more large opening of points of Doctrine to men joyned with Reproofs Exhortations Comforts and a right applying it to the hearers Praedicatio verbi est medium gratiae divinitùs institutum quo res regni Dei publicè explicantur applicantur populo ad salutem adificationem Boules de Pastore Vide plura ibid. Rainold de lib. Apoc. Tom. 10. praelect 2. Doctor Donne on Matth. 5. Apage vesanam illam prophetandi libertaâ—eÌ„ imò licentiam blasphemandi ut liceat malè seriato cuique tyroni prodigiofissima cerebri sui phantasmata in apricum producere populo commendare praelo Concio D. Hal. ad Synod Nation Dordrecht Neither do the Independents only but the Socinians and Arminians also cry up Libertas prophetandi Mr Gillesp. Miscel. cap. 10. For a publick formal Ministerial teaching two things are required in the Teachers 1. Gifts from God 2. Authority from the Church he that wants either is no true Pastour For the second such as want Authority from the Church are 1. None of Christs Officers Ephes. 4. 11. 2. They are expresly forbidden it Ier. 23. 21. 3. The blessing on the Word is promised only to sent Teachers Rom. 10. 15. Mr Owens Duty of Pastors and people distinguished pag. 46 47. Inprimis displicet mihi illa quam tuentur libertas prophetandi certissima pernicies religiouis nisi certis sinibus acriter coerceatur Casaub. Epist. 320. Joanni Lydio That sending Rom. 10. 15. must needs import an authoritative Mission according to the clear etymology of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which manifestly alludes to the name of an Apostle a name given by Christ himself to them who were first by his command to preach the Gospel Luke 6. 13. It signifies one that is sent as the Embassadours of Princes use to be sent with their Masters Mandates Church-member set in joynt by Filodexter Transylvanus See Deodat in loc Mr. Cottons Keys of the Kingd In Ecclesia primitiva juit exercitium quoddam propheticum à concionibus distinctum 1 Cor. 14. 31 32. Ad hoc exercitium habondum admit tebantur non tantum ministri sâ—d et ex fratribus prim arii vel maximè approbati pro donis illis quae habuerunt sibi collata Ames l. 4. de consc c. 26. See Mr. Wards Coal from the Alâ—ar Most of the writings of Cypriâ— Athanasius Bafil Nazianzen Chrysostom Ambrose Cyril Augustine Leo Gregory were nothing else but Sermons preacht unto the people 1 Cor. 15. ult In the consecration of Bishops a Bible is put into their hands and these words used Accipe Evangelium vade praedica populo tibi commisso The Ministers words must be like goads to prick men to the heart and when they are soundest asleep they must be like Cocks that cry loudest in the deadest time of the night King Iames said well of a Reverend Prelate of this Land Me thinks this man preacheth of Death as if Death were at my back Master Fenner â—n 1 John 2. 6. * Et hac uimirum expedita concionandi methodus Iesuitica quam mihi etiam Spirae Wormatiae Moguntiae aliquando observasse visus sum alta voce sed frivolis rationibus cont ra haereticos clamitare moralia in quibus Christum Iesum fidem justificantem omnium bonorum operum fontem semper desideres identidem suis inculcare quae ipsa tamen melius forsan ex Seneca Plutarcho quam ex concionibus illorum didiceris Scultet de curriculo vita pag. 18. Verba volvere celeritate dicendi apud imperitum vulgus admirationem sui facere indoctorum hominum est Hieron Epist. ad Neporian Ab allegationibus authoritate Patrum veterumque Ecclesiae doctorum abstinebit Pastor Ecclesiasticus Zepperi lib. 2.
agnoscebant Imperatorem coeli Grotius de jure Belli ac pacis l. 1. c. 2. ex Ambrosio Omni lege divinà naturali nationali licitè semper Reges Principes suis subditis tributa imposuerunt licitè quoque exegerunt cùm ad patriae reipublicae defensionem tum ad ipsorum familiae honestam procurationem Montac orig Eccles parte priore It is a Divine Institution that there should be regimen politicum a rule and government among men All civil subjection of man to man came in by sin God subjected other creatures to man but not one man to another there should have been a natural subjection of the Son to the Father but not civil nomen istud culpa meruit non natura Aug. cited before in servants It is an Ordinance under Christ as Mediator yet though civil Government came in by sin it is Gods Ordinance Omnis potestas est à summa potestate See Bisâ—â—ld in lot Government often fals into the hands of evil men Dan. 4. 17. Ps. 12. 8. Job 34. 30. Zanchius de Magistratu It is observable in all the Kings of Israel and Iudah in the Kings and Chronicles that their stories begin with this observation as with a thing first worthy to be chronicled how they dealt in matters of Religion such a King did that which was right in the sight of the Lord and such a King did that which was evil in the sight of the Lord and walked in the waies of Ieroboam the son of Nebat that made Israel to sin See 2 Chr. 30. 22. It was an ancient ceremony in the Church of Israel that at the Kings Coronation the Book of God should be given into his hand 2 Kin. 11 12. Deut. 17 18. to shew that God committed the care of Religion principally to the King that by the uttermost of his power and authority it might be established in his Dominions The Nicene Counsel was called to convince the Arrians the Synode of Dort to convince the Arminians They should 1. Provide just Laws not rule by their will 2. Observe them themselves and see they be observed by others 3. Rule by love and seek the welfare of the people Psal. 78. 71. Esth. 10. 2. 1 Tim. 2. 2. Esth. 10. ult Sub Alexandro militabant plurimi Sub Augusto nemo non cudebat carmen Neronis tempore multi por urbem cantores histriâ—nes phonasci multi Magi. Adrianus omnes faciebat observatores veterum Scriptorum Lud. Viv. de causâ—â—orrupt art l. 1. Prima Magistratus cura debet esso religionem veram promovere impietatem prohibere Isa. 49. 23. Isa. 2. 11. Exempla hujus curae laudantur in Davide Solomone Josaphat Hezekia Josia c. Ames de consc l. 5. c. 25. Vide Ames de consc l. 4. c. 3. quaest 3. Dr. Hill on Jer. 6. 16. See 2 Chron. 34. 33. Gerh. loc commun Crocii Anti-Weigel art 2. l. 9. c. 7. Crocius in his Anti-weigel p. 552. hath this question An Magistraetui Christiano liceat haereticos coercere and holds the affirmative in some cases part 2. cap. 9. quaest 8. sect 1. and answers the contrary Argum. sect 2. Object The Kings of Iudah had the Prophets of God with them who had an infallible Spirit Ans. The Kings of Iudah had infallible Prophets among them but they did not believe them We have as infallible a rule as they had Gal. 6. 16. That principle of infallibility of some external visible Judge brought Popery into the world and brings in Scepticism and practical Atheism a M. Doâ— b Murder is the unjust taking away of the life of a man It is unjust when it is without due ground and warrant from God Ford of the Covenant between God and man Violentia omnis injuria ac omnino quaevis noxa qua proximi corpus laedatur interdicitur Calv. Instit. l. 2. c. 8. Homicidium est injusta hominis occisio Illa autem occiâ—io atque etiam laesio est injusta quae vel non fit auctoritate justa id est publica vel publicae aequipollente vel non ex justa causa vel non ordine justo vel ex intentione non justa Ames Medul Theol. l. 2. c. 18. Non actus omnis sed illicitus hic significatur qui solet esse significatus vocis Hebraeae Ratsach Grotius M. Whateley of the Com. See Elton on this Comman p. 208 209. Elton Gen. 4. 5. Gen. 27. 41. 37. 4 5 8 20. Quia in quinto Praecepto Deus praemiiloco inferioribus promittit longaevaÌ„ vitam tanquam praeclarum suum donum inter omnia quae nobis divino munere veniunt vita sit charissima ideo nunc sapienâ—issimo ordine divino subjicitur sextum praeceptum de conservanda vita tum proximi tum nostra Matrimonium totius civilis societatis fundamentum est Buxtorf de Decal Vide Grot. in explicat Decal Gerh. loc com Tom. 3. Fabricius Voluntas divina est naturae primalex Gerson Numb 35. 31 33 * Non desunt teste R. S. qui putant terram quocunque locorum venerit Cain sub â—o tremuisse quo conspecto homines dixere fugite is est crudâ—lis ille homicida qui sratrem suum occidit P. Fag in Gen. 4. 16. Neque enim frustra in sanctis Canonicisque libris nusquam nobis divinitus praeceptum permissumve reperiri potest ut vel ipsius adâ—piscendae immortalitis vel ullius carendi cavendive mali causa nobismetipsis necem inseramus August de civitate Dei lib. 1. cap. 20. Vide plura ibid. c. 19 21 22 23. Occideâ—e semâ—tipsum ex intentione directa est inter gravissima homicidii peccata Quia sic faciens 1. Graviter peccat adversus authoritatem Dei qui solus est Dominus vitae 2. Adversus bonitatem Dei cujus tantum beneficium contemnit 3. Adversus providentiam Dei cujus ordinem turbare conatur 4. Adversus charitatem qua non minus tenetur se quam proximum in vita conservare 5. Adversus justitiam quae non patitur quenquam rempublicam alias societates humanas quarum pars est quisque membro aliquo ex arbitrio privato spoliare 6. Adversus communem naturae inclinationem atque adeo legem naturae Ames l. 5. de consc c. 31. Vide Aquin. 2a 2ae Qu. 64. Art 5. Lactant. Divin Instit. lib. 3. de falsa Sapientia p. 193. * Saul is the first man whom the Scripture sets forth to us for an example of this worse then beastly rage and unnaturalnesse He by his example drew his Armour-bearer to it these two with Achitophel and Iudas are all which the Scripture mentions to have murdered themselves these were all evil men except the Armour-bearer in whom was little good as is likely Self-murder in some cases was held commendable and honourable by the Romans See D. Hackw Apol. of Gods provid in the govern of the world l. 4. c. 3. Sect. 11. Nec Samson aliter
may be done or not But if thou beleevest answer me some Questions with which things the Philosopher being astonished answered I beleeve and giving him thanks that he had overcome him was not onely of the same judgement with the old man but also began to give counsell to others who were before enemies to the Christian Faith as well as himself to assent to the Christian Doctrine and added an Oath that he was not onely changed by a divine Deity but also by a certain unexpressible force was converted to the Christian Religion If Zanchy may be credited the perseverance of Saints in the Faith is a main part of the Gospel Vedelius in his Panacea Apostasiae bono constantium lapsorum praescripta l. 1. c. 3. shews that an Apostate breaks all the ten Commandments I wish that the Reformed Churches by their unhappy divisions fomented by the Boutefeus of Christendom the lesuites do not weaken themselves and accomplish their enemies great design It is observed by Chemnitius that in the year 1540. the Iesuites by the Intercession of Cardinal Contarenus did obtain from Paul the III that he would confirm that order by his Pontificial Authority who did ratifie it with this caution that onely threescore men should be of that Society But when afterward they observed that that order was more active then others in upholding the tottering Church of Rome he decreed in the year 1543. that this Society of the Iesuites should not be limited to any either terms of places or number of persons It is also observable what Campanella laies down in his discourse of the Spanish Monarchy It is manifest saith he that the King of Spain if he could subdue England with the Low-countreys would soon become Monarch of all Europe and a great part of the world Now nothing so much conduceth to overthrow the English as a dissension and discord stirred up amongst them and the Dutch and perpetually nourished which will soon saith he afford better occasions In Chap. 27. of the same Book he speaks much to the same purpose Parsons the English Jesuite in his Memorial for Reformation or a remembrance for them that shall live when Catholick Religion shall be restored unto England he would have the grand Charter burnt the municipal Laws abrogated and the Innes of Court converted to some other use that for Lawyers Then for Divines The Colledges in both the Vniversities should be onely in the power of six men who should have all the Lands Mannors Lordships Parsonages c. and what ever else belonged to Church or Cloister resigned into their hands That at the beginning no mans conscience be pressed for matters in Religion then that publick disputations between Papists and Protestants be held in both the Vniversities That for some years it will be more commodious for the publick and more liberty for the Preachers to have no Appropriation nor Obligation to any particular Benefice but Itinera mitto caetera M. Smiths Preface to Dailles Apology for the Reformed Churches translated by him He saith there he hath been told by the London Booksellers that at the least thirty thousand Popish Books have been printed here within these three last years Shall the Iesuitical and heretical party be so active for Popery for errour and shall not the Orthodox be as studious to hold fast and hold forth the Truth Let Magistrates make the interest of Christ his Truths his Worship his People their great interest let them discountenance gross errors and damnable heresies Let Ministers preach down pray down live down those abominable Doctrins now amongst us Let all the people of God study Fundamentals labour to be stablisht in the Truth and in their places oppose Falshood Libertinism and all horrid Blasphemies and pray earnestly to God that he would cause the false prophets and the unclean spirits to pass out of the Land Zech. 13. â— and I should yet hope though our case be very sad that God would continue his Gospel still amongst us in power and purity though by our sins we have forfeited so great a mercy Which blessing that it may be vouchsafed unto us though altogether unworthy shall be the prayer of Your true Christian Friend and hearty well-wisher Edward Leigh TO THE Christian and Candid READER READER DIvers have since the publishing of my Treatise of Divinity consisting of three Books exprest their good esteem thereof and withall have said that if the like were done upon the whole Body of Divinity it would be a very usefull and profitable work I have therefore inserted divers things into the former Treatises and also enlarged them so farre by the addition of other Subjects as to make a compleat Systeme or Body of Divinity I relate not here of the Covenant and Promises Asslictions or Martyrdoms because I have in my Books of Divine Promises and Saints Encouragements sufficiently discussed those several points Divines go different wayes in their handling of positive Divinity and give several Titles to their Books Some call their Work A Systeme of Divinity Others A Synopsis Others A Syntagma Others Common places Some The Mâ—rrow Some The Body of Divinity Others The Summe of Divinity There are Calvins Institutions Bullingers Decads Zanchies Works Gerhards Common places Ursins Summe of Divinity and some others that have more fully handled the Body of Divinity but there are few of our English Writers unlesse Master Perkins of old and Bishop Usher lately who have largely and fully written in English this way Some reduce all the Principles of Religion into more some to few Heads Some referre all to those four Heads 1. Quae Credenda What things are to be beleeved in the Creed 2. Quae Facienda What things are to be done in the Commandments 3. Quae Petenda What things are to be begged in the Lords Prayer 4. Quae Recipienda What things are to be received in the Sacraments The Creed Commandments the Lords Prayer and the Sacraments Though I do not punctually observe that method yet I handle all those four Subjects I speak of God and his Attribute Almighty in the second Book and handle all the Articles which concern Christ in the fifth Book where I treat of the Recovery of man by Christ and somewhat of the holy Ghost in the seventh Book where I handle the Benefits by Christ in Sanctification Sanctification of the Church and Communion of Saints I speak of in the seventh Book Of Forgivenesse of sins in the fifth Petition of the Lords Prayer and in the Doctrine of Iustification Of the Resurrection of the Body and Last Iudgement and Life Everlasting I treat in the last Book I handle the Commandments in the ninth Book The Lords Prayer and Sacraments among the Ordinances in the seventh Book I shall now particularize the several Subjects of each Book according to the method I observe First I treat of the Scriptures or Word of God the Divine Authority of both the Old and New Testament
of God coessential coequal and coeternal with his Father or that we have remission of sins by the effusion of his bloud They therefore who first hold pestilent Heresies and secondly who when before they professed the Christian Religion and held the truth have yet made a direction from the same to such Heresies and thirdly who labour to infect others and fourthly being convicted do yet obsti nately persevere in them and in the manner before mentioned such are and ought say some worthy Protestants to be punished by the Christian Magistrate with death They reason thus from the Office of the Magistrate Every Magistrate may and ought to punish offenders and the more pernicious the offenders are the more hamous ought the punishment to be That the Magistrate is both custos ac vindex utriusque tabulae these two Scriptures do plainly evince For he is the Minister of God to thee for good but iâ— thou do what is evil be afraid for he beareth not the sword in vain for he is the Minister of God a revenger to execute wrath upon him that doth evil Rom. 13. 4. 1 Tim. 2. 2. For Kings and all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty and are urged by Calvin Beza and divers others to this very purpose For if saith Beza the Magistrate have not power over Hereticks one of these two things must necessarily follow either that Hereticks do not do ill or that what Paul speaks in general must be restrained to a certain kinde of evil deeds viz. to corporal sins Ubi lex non distinguit nec non distinguere debemus From 1 Tim. 2. 2. both Melancthon and Beza collect that the Magistrate is constituted by God not onely a preserver of the second Table but also and especially of pure Religion and the external Discipline of it and so a punisher also of the offences against it Godliness and honesty makes Kings Guardians of both Tables as well of the first which containeth the worship of God as of the second which is the fountain of publick honesty D. Hampton on Luk. 22. 24 25. Vide Episc. Rosseus de potestate Papae in rebus temporal lib. 2. c. 14. pag. 460. That Magistrate which takes care onely of honesty doth but one and the least part of his duty See 2 Chron. 17. 7 8 9. For the inforcing of this Argument from these two Scriptures these Reasons may be added 1. The sins against the first Table Caeteris paribus are greater then those against the second Table and the Magistrate is more to respect the glory of God then the peace of the Commonwealth Heresies and corruptions in judgement are held by a Reverend Divine to be worse then corruptions in manners his reason is taken out of Levit. 13. 44. one that was leprous in his head was utterly unclean There was a special dishonour put on him that had the leprosie in his head there 45. v. compare with Mic. 3. 7. 2. Errours and Heresies are called in Scripture Evil deeds 2 Ioh. v. 10 11. and Hereticks Evil doers Phil. 3. 2. Divines generally hold that such who erre blasphemously are to be put to death such as Arius and Servetus in France One saith the Devil will think he hath made a good bargain if he can get an universal liberty for removal of the Prelacy That which Ierome wrote to Augustine Quod signum majoris gloriae est omnes Haeretici te detestantur may be applied to those of our times who have been Champions for the truth such evil doers will malign them but if they mannage well so good a cause it will bear them out Ierome was famous for confuting the Heresies of his times for writing against Helvidius Iovinian Vigilantius thâ— Luciferians and Pelagians Origen shews great learning in writing against Celsus Basil opposing Eunomius Cyprians writings against Novatus and Hilaries against Constantius deserves praise Austine wrote excellently against Pelagius and Gaudentius the Arians Manichees Quis unquam saith one in Ecclesia paulo eruditior post ortam novam haeresin reticuit Ea demum vera militia Christiana est haereses expugnare THE CONTENTS BOOK I. Of the SCRIPTURES Chap. 1. OF Divinity in general Pag. 1 Chap. 2. Of the Divine Authority of the Scriptures Pag. 5 Chap. 3. Of the Books of Scripture Pag. 28 Chap. 4. Of the New Testament Pag. 40 Chap. 5. Of the Books called Apocrypha Pag. 54 Chap. 6. Of the Authentical Edition of the Scriptures Pag. 58 Chap. 7. Of the Seventy and Vulgar Translation Pag. 75 Chap. 8. Of the Properties of the Scripture Pag. 81 Chap. 9. Of the Interpretation of Scripture Pag. 105 BOOK II. Of GOD. Chap. 1. That there is a God Pag. 121 Chap. 2. What God is Pag. 132 Chap. 3. That God is a Spirit Simple Living Immortal Pag. 136 Chap. 4. That God is Infinite Omnipresent Eternal Pag. 142 Chap. 5. That God is Immutable Pag. 150 Chap. 6. That God is Great in his Nature Works Authority a necessary Essence Independent wholly One. Pag. 152 Chap. 7. Of Gods Understanding that he is Omniscient and of his Will Pag. 160 Chap. 8. Of Gods Affections his Love Hatred Pag. 167 Chap. 9. Of the Affections of Anger and Clemency given to God metaphorically Pag. 170 Chap. 10. Of Gods Virtues particularly of his Goodness Pag. 172 Chap. 11. Of Gods Grace and Mercy Pag. 175 Chap. 12. Of Gods Iustice Truth Faithfulnes Pag. 181 Chap. 13. Of Gods Patience Long-suffering Holiness Kindeness Pag. 186 Chap. 14. Of Gods Power Pag. 191 Chap. 15. Of Gods Glory and Blessedness Pag. 194 Chap. 16. Of the Trinity or Distinction of Persons in the Divine Essence Pag. 204 BOOK III. Of GODS Works Chap. 1. Of Gods Decree and especially of Predestination and the parts thereof Election and Reprobation Pag. 216 Chap. 2. The Execution of Gods Decree Pag. 225 Chap. 3. Of the Creation of the Heavens the Angels the Elements Light Day and Night Pag. 233 Chap. 4. Of some of the Meteors but especially of the Clouds the Rain and the Sea the Rivers Grass Herbs and Trees Pag. 243 Chap. 5. Of the Sun Moon and Stars Pag. 258 Chap. 6. Of the Fishes Fowls Beasts Pag. 261 Chap. 7. Of the Angels good and bad Pag. 268 Chap. 8. Of Man Pag. 288 Chap. 9. Of Gods Providence Pag. 295 BOOK IV. Of the Fall of Man Of Sin Original and Actual Chap. 1. Of the Fall of Man Pag. 303 Chap. 2. What original Corruption is Pag. 308 Chap. 3. Of the propagation of original sinne and conclusions from it Pag. 313 Chap. 4. Of actual sin Pag. 315 Chap. 5. Of the evil of sin Pag. 318 Chap. 6. Of the degrees of sin Pag. 321 Chap. 7. That all sins are mortal Pag. 324 Chap. 8. Of the cause of sin Pag. 326 Chap. 9. Of the communicating with other mens sins Pag. 328 Chap. 10. Of the punishment of sin Pag.
God 2. Epicurism scoffing at Divinity 3. Heresie depraving and corrupting Divinity VI. The Excellency of Divine Knowledge or the study of Divinity appeareth in these particulars 1. In the subject Matter of it which is Divine either in its own Nature as God and Christ Psal. 70. 7. Ioh. 5. 46. or in relation to him as the Scripture Sacraments It is called The wisdom of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and That wisdom which is from above Jam. 3. 17. If to know the nature of an Herb or the Sun and Stars be excellent how much more to know the Nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. that is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si cetera discis In this Mystery of Christ God is revealed in the highest and most glorious way 2 Cor. 4. 6. there is more wisdom holinesse power justice discovered in the Mystery of the Gospel then was known before to men and Angels Christ is the summe of all divine revealed truths Luk. 24. 27. Acts 10. 43. Here is the onely knowledge which is necessary to make the man of God perfect Col. 2. 3. The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the End The principal and main end of Divinity is the glory of God that is the Celebration or setting forth of Gods infinite Excellency the secondary end is mans blessednesse Iohn 17. 3. 3. In the Certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falshood in it The Academicks thought every thing so uncertain that they doubted of all things 4. In the Cause of it These truths are such as cannot be known but by Gods revealing them to us All Scripture was given by Divine Inspiration Flesh and bloud hath nor revealed this unto thee a humane light is enough to know other things 5. In the Holinesse of it Psal. 19. 5. By them thy servant is fore-warned 1 Tim. 3. 15. The word of God is able to make us wise to Salvation and to furnish to every good work Christ makes this a cause of the errour and wickednesse in mans life that they do not read and understand the Scriptures 6. In the Delight and Sweetnesse of it Iob 23. 12. preferred the Word of God before his food David before thousands of Gold and Silver before the honey and the honey-comb Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire Wanderfull are thy Testimonies Archimedes took great delight in the Mathematicks Augustine refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Iesu non erat ibi He saiâ—â— in his Confessions Sacrae Scripturae tuae sunt sanctae deliciae meae 7. In the Excellency of the Students of it 1. The Saints of God in the Old Testament the Patriarks and Prophets 1 Pet. 1. 10 11. 2. The Saints of God in the New Testament Matth. 11. 25. Col. 1. 27. 3. It is the study of the Angels and Saints of God sn heaven 1 Pet. 1. 12. Ephes. 3. 10. 1. The natural knowledge and enquiry of the Angels could never have discovered to them the Mystery of Christ in the Gospel 2. They know it by the Church that is saith Oecumenius by the several dispensations of God to his people under the Gospel 8. In that the Devil and Hereticks oppose it The Papists would not have the Bible translated nor Divine Service performed in the vulgar tongue CHAP. II. Of the Divine Authority of the Scriptures TWo things are to be considered in Divinity First The Rule of it the Scripture or Word of God Secondly The Matter of Parts of it concerning God and man Principium essendi in Divinity is God the first Essence Principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematical Writers do IT is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appears by the light of nature the Heathen had known rules for their Rites Ceremonies and Services the Turks have their Alcoran the Iews their Talmud the Papists their Decretals every Art hath its Rule neither can any thing be a Duty which hath not a Rule There are three general Characters whereby we may know any Word to be the Word of God and a Religion to be the true Religion 1. That which doth most set forth the glory of God 2. That which doth direct us to a rule which is a perfect rule of holinesse toward God and righteousnesse toward man 3. That which shews a way sutable to Gods glory and mens necessity to reconcile us to God The word of God sets forth Gods glory in all the perfections and is a compleat rule of holinesse to God and righteousnesse to men All the wisdom of the world cannot shew what is more sutable to the glory of God and the nature of man to reconcile God and men then for him that is God and man to do it God revealed himself divers wayes to the Fathers Heb. 1. 1. The manner of revealing Gods will is three-fold according to our three instruments of conceiving viz. Understanding Phantasie and Senses to the understanding God revealed his Will by engraving it in the heart with his own finger Ier. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron. 15. 1. Heb. 8. 11. Iohn 14. 26. and by intellectual Visions Numb 11. 5. to the phantasie God revealed his Will by imaginary Visions to Prophets awake and by dreams to Prophets asleep Gen. 40. 8. 41. 8 9. Acts 16. 10. 10. 3. Numb 14. 4. to the Senses God revealed his Will and that either by Vision to the Eye or lively Voice to the Ear Gen. 3. 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3. 33. 17. And lastly by writing This Revelation was sometimes immediate by God himself after an unspeakable manner or by means viz. Angels Urim and Thummim Prophets Christ himself and his Apostles The written Word for the Matter contained in it is called The word of God Rom. 9 6 for the manner of Record The Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matth. 22. 29. John 5. 39. Rom. 15. 4. 2 Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light sometimes with an
Epithete The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets Rom. 16. 26. Some think that Enoch the seventh from Adam wrote but Iude 14. speaketh only of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himself to be the Messiah that he ought to suffeâ— began at Moses Luke 24. 27. No doubt if there had been any more ancient then Moses our Saviour would have alledged it because all the Scripture that was before him was to give testimony of him The Author of the Scriptures was God himself they came from him in a special and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains and those phrases and words by which the notions were uttered 2 Tim. 3. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophecy came not of old time by the will of man but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and work them to it and in it 2 Sam. 23. 2. The spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Isaiah spake Acts 1. 16. 4. 25. 28. 25. The Inscriptions of many Prophetical Books and Epistles Apostolical run thus The word of the Lord which come to Hosea Amos Ioel Paul Peter Iames a servant of God and an Apostle of Christ. The Proeme that is set before divers Prophecies is this Thus saith the Lord and the Prophets inculcate that speech The mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chief Author It is all one to say The Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom. 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture The Scripture saith to Pharaâ—h Rom. 9. 7. and The Scripture hath shut up all men under sin Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the Holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the Holy men of God The efficient principall cause then of the Scripture was God the ten Commandments of which most of the rest is an exposition were written after a secret and unutterable manner by God himself therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appointment and assistance Exod. 17. 14. â—sai 8. 1. Ier. 30 2. The Scripture is often attributed to the Holy Ghost as the Author and no mention is made of the Pen-men Heb. 10. 15. The Prophets and Apostles were the Pen-men of the Scripture whose Calling Sending and Inspiration was certainly Divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schools 1 Cor. 2. 13. The Divine Authority of the Word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sense it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. Iohn 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandments hard and foolish to the carnal minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some books if not all as Divine The Turks at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dream Plato is termed Moses Atticus Moses speaking Greek The holy Scripture in it self is Divine and Authentical though no man in the world should so acknowledge it as the Sun in it self were light though all the men in the world were blinde and could not or would not see it but in respect of us it is Divine and Authentical when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine Truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God The holy Scriptures are that Divine Instrument and means by which we are taught to believe what we ought touching God and our selves and all creatures and how to please God in all things unto eternal life Robins Essayes 8th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God That the Scriptures were from God may appear by several Reasons 1. Intrinsecal taken out of the Scriptures themselves 2. Extrinsecal acts of God and works of providence about them 1. Intrinsecal 1. From the excellency of their matter which is heavenly the divine and supernatural matter contained in it It telleth us of such things as do far exceed the reach of mans reason and which it was impossible for any man to counterfeit and feign and which being told are so correspondent to reason that no man can see just cause to call them into question as the Doctrine of Creation of all things in six dayes the Doctrine of the fall of our first Parents the Story of the Delivering Israel out of Aegypt of the Delivering of the Law and ten Commandments the Doctrine of the incarnation of Christ Jesus of the Resurrection of the dead of the last Judgement of the life to come and of the Immortality of the soul for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angel
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self 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 Scriture 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 appears Chap. 4. 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 Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author 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 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation 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 Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and 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 souls for you to know and be instructed in See vers 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 Pen men and its wonderful 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 try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee 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 brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe 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 useful creatures Christ chose silly illiterate men to propagate the Gospel 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 self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original 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 Iohn 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 self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
Ioshua Iudges Samuel and the Kings Of the Latines liber Chronicorum q. d. Chronologicum which appellation Luther retains in the Dutch version of the Bible There is nothing certain of the Author of these Books though Esdras be thought to be the Author The first Book consists of twenty nine Chapters and contains a History of two thousand eight hundred and five years viz. from the Creation of the world even to the Kingdom of Salomon The second consists of thirty two Chapters and describes a History from the beginning of the Kingdom of Salomon even to the return out of the Captivity of Babylon The best Expositor on both the Chronicles is Lavater Twelfthly The two Books of Ezra they are counted for one Volume with the Hebrews the Greeks and Latines divide them into two Books and assign the first to Ezra the second to Nehemiah Ezra was so called from the Author which was a Scribe most skild in the Law of God as appears in Chap. 7. v. 1 6 and 11. The best Expositors of it are Iunius and Wolphius Nehemiah It is called by the Latines the second Book of Ezra because the History begun by Ezra is continued in it but usually Nehemiah because it was written by him and also because it contains the re-edifying of the City of Ierusalem caused by Nehemiah It consists of thirteen Chapters and contains a History of fifty five years viz. from the twentieth year of Artaxerxes to the Kingdom of the last Darius The best Expositors of it are Wolphius and Pilkinton The next Book is Esther called in Hebrew Megillath Esther the Volume of Esther Many of the Jews think this Book was written by Mordechai which those words in Chap. 9 20. and 23. seem to favour Isidore saith Ezra is thought to have written Esther but some say it was composed after by another Moses Camius saith it was written by the men of the great Synagogue Philo Iudaeus saith Ioachim a Priest of the Hebrews son of the high-Priest was the composer of it and that he did it at the intreaty of Mordecai the Jew It s remarkable that though the Book of Esther contain most admirable passages of Gods Providence in delivering of his Church yet in this Book alone of all the Books of holy Scripture the name of God is not so much as once mentioned Dr Drakes Chronol The Jews throw the Book of Esther to the ground before they reade it because the name of God is not there as their Rabbins have observed Dr Stoughtons Love sick Spouse It consists of ten Chapters and contains a History of ten or as others will of twenty years concerning the preservation of the Church of the Jewes in Persia by Esther Drusius Serrarius and Merlin have done well on this Book 3. Poetical Books Iob Psalms Proverbs Ecclesiastes Canticles to which some adde the Lamentations Those parts of Scripture which set forth strongest affections are composed in verse as those holy flames of spiritual love between Christ and his Spouse in the Canticles of Salomon The triumphant joy of Deborah after deliverance from Sisera's Army of Moses and Miriam after the destruction of Pharaoh the afflicting sorrows of Hezekiah in his sickness and the Lamentations of Ieremiah for the Captivity of the Jews The Book of Psalms is as it were a throng of all affections love joy sorrow fear hope anger zeal every passion acting a part and wound up in the highest strains by the Spirit of God breathing Poetical eloquence into the heavenly Prophet So the Book of Iob. whose subject is sorrow hath a composure answerable to the matter Passion hath most scope in Verse and is freest when tied up in numbers Iob There is great variety of judgement about the Author and Pen-man of this Book Some say it was one of the Prophets but they know not who Some ascribe it to Salomon some to Elihu many to Moses Hugo Cardinal Suidas and Pineda conceive that Iob himself was the Author of this Book and it is thus proved because when any Book is inscribed by the name of any person and there appears no urgent reason wherefore it could not be written by him such a person is to be thought the Author and not the matter of the Book as is manifest in the Book of Ioshua and those of the greater and lesser Prophets The Arabical speeches with which it abounds note that it was written by some man living near Arabia as Iob did Neither doth it hinder that Iob speaks of himself in the third person for Canonicall Writers are wont to do this out of modesty Numb 12. 3. Iohn 21. 24. It is conceived to be the first piece of Scripture that was written if Moses wrote it it is probable that he wrote it before the deliverance of the people of Israel out of Egypt while he was in Midian The main and principal subject of this Book is contained in Psal. 34. 19. Many are the afflictions of the righteous but the Lord delivereth him out of all We may divide the Book into three parts and so it sets forth 1. Iobs happy condition both in regard of externals and internals in the first five verses 2. Iobs fall his calamity from that to the seventh verse of the fourty second Chapter 3. Iobs restitution or restoring from thence to the end Beza Mercer Pineda Drusius Cocceius have well expounded it The Psalms are called in the Hebrew Sepher Tehillim a Book of Divine Praises in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called from a musical Instrument used in singing of the Psalms which name the Latines have retained Vide Menochinm Hymns is the general Title for the whole Book of Psalms For though it be translated The Book of Psalms yet every one that knoweth that language knoweth the word is The Book of Hymns Christ with his Disciples sung an Hymn Matth. 26. 30. Mr Cottons Singing of Psalms a Gospel Ordinance c. 5. Psalmi dicti sunt Tehillim ab argumento praecipuo Etsi enim in libro hoc contineantur etiam petitiones necnon precationes hae tamen non adeo sunt frequentes his ipsis variae interspersae sunt laudationes Dei a Iustitia summa à misericordia potentia Dei desumtae It contains sacred Songs to be fitted for every condition both of the Church and Members It is called in the New Testament The Book of Psalms Luk. 20. 42. and 24. 44. Acts 1. 20. No Books in the Old Testament are oftner cited in the New then Isaiah and the Psalms that sixty times this sixty four They are in all an hundred and fifty in Greek an hundred fifty one Augustine and Chrysostom ascribe them all to David as the Author so do Theophylact Ludovicus de Tena Some think that after the Captivity Ezra collected these Psalms dispersed here and there into one Volume There are ten Authors whose names are put in the Titles of the Psalms
Apostles wrote in Greek which wrote peculiarly to the Jews as Iâ—mes and Peter Matthaeum Hebraiâ—è scripsisse convenit inter antiquos Citat Irenâ—um Origenem Athanasium Epiphanium Chrysostomum Hieronymum Vossius de genere Christi dissertat Scripsit Hebraea lingua quia praecipuè Iudaeorum quos viva voce hactâ—nus docuisset haberet rationem Id. ibid. Vide Grotium in libros Evangel It was needfull that the Gospel should be written by many First for the certainty Secondly for the perfection of it Amongst all the Evangelists there is a general Agreement and a sp 〈…〉 rence they all agree in the main scope and subject Christ they dâ—â—â—â—r in 〈…〉 al Argument and Order All describe the life of Christ some more largely some more briefly some more loftily some more plainly yet because all were inspired by the same spirrit they all have equal Authority The difference of Evangelists in some smaller matters proveth their consent in the greater to be the voice of Truth for had they conspired all together to have deceived the world they would in all things have more fully agreed The Doctrine of the Covenant of Grace is more plainly expounded the will of God and way to Salvation more plentifully set down in the New Testament then ever it was in the dayes of Moses or the Prophets and in these books of the New Testament all things are so established as to continue to the end so that we must not look for any new Revelation All these Books we receive as Canonical because they are Divine for matter and form divinely inspired by God sanctified and given to the Church for their direction written by the Apostles or Apostolical men sweetly conâ—enting with other parts of holy Scripture and with themselves received alwayes by the greatest part of the Church of God They were written after the death of Christ by the direction of the holy Ghost the Apostles by lively voice first preached because it was needful that the Doctrine of the Gospel should by their preaching as also by signs and wonders be confirmed against the contradictions and cavils of the Jews and Gentiles and be allowed by the assent of believers generally before it was committed to writing that we might be assured of the certainty of those things which were written These Books are acknowledged Canonical both by us and the Papists so that touching this matter there is no controversie between us and them Among the confest writings of the Scriptures attested by all and not contradicted by any The four Gospels are first to be placed and then the Story of the Acts of the Apostles See Euseb. Eccles. Hist. lib. 3. cap. 3 4. and lib. 5. cap. 8. and lib. 6. cap. 18. The Epistles doubted of by some for a while were first the Epistle to the Hebrews the Epistle of Iames the second Epistle of Peter the second and third Epistles of Iohn the Epistle of Iude and the Revelation of which I shall treat more when I come to handle the Books of the New Testament particularly The Story of the woman taken in Adultery hath met with very much opposition See Gregories Preface to his Notes upon some passages of Scripture Crojus defends the truth of it Observat. in Nov. Testam c. 17. Vide Seldeni uxorem Ebraicam cap. 11. The Inscriptions and Titles prefixed before the Epistles are no part of holy Scripture written by the Apostles but added to the Epistles by some others The Subscriptions and Postscripts also of divers Books are false counterfeit and erroneous not written by the Apostles but added afterward by the Scribes which copied out the Epistles The Subscriptions of the later Epistle to Timothy and also to Titus are supposititious they are neither found in the Syriack nor in all Greek Copies nor yet in the vulgar Latine translation these additions were made some hundred years after the Apostles The Canonical Books of the New Testament are either Historical Doctrinal or Prophetical 1. Historical containing matters of fact the History of 1. Christ exhibited in the four Evangelists or Gospels as they are stiled by God himself Mark 1. 1. Matthew Mark Luke and Iohn called Gospels because they contain a message of joy and gladnesse They all treat of one subject Christ Jesus incarnate are most true Historians Luk. 1. 2. Ioh. 21. 24. 2. His Apostles in the Acts written by Luke thirty years after Christs Ascention so termed of the principal subject of the History though the acts of others not Apostles are there recorded 2. Dogmatical or Doctrinal such as were written by the Apostles for the instruction of the Church of God in faith and manners commonly called Epistles and that by warrant of the Scriptures 1 Thes. 5. 27. 2 Pet. 3. 1 16. because they were sent to them who had already received and professed the Gospel of Christ. The Apostles being oft times unable to instruct by their personal Presence supplied that by writing Epistles These are one and twenty written 1. By Paul 1. To whole Churches 1. Gentiles To the Romans To the Câ—ninthians To the Galatians To the Ephesians To the Philippians To the Colossians To the Thessalonians 2. Jews To the Hebrews 2. To particular Persons 1. Timothy 2. Titus 3. Philemon 2. Iames one 3. Peter two 4. Iohn three 5. Iude one 3. Prophetical wherein under certain resemblances the state of the Church of Christ till the end of the world from the time of Iohn the Evangelist is most truly and wonderfully described and receiveth its name Apocalyps of the Argument Beza Piscator Calvin Erasmus Grotius have done well on all the New Testament Of the Papists Iansenius hath done well on the Harmony of the Lutherans Chemnitius and Gerhard of the Protestants Calvin Maldonate and De Dieu Cameron Scultetus and Grotius have done well likewise on the Evangelists Matthew and Iohn were Apostles of the twelve Mark and Luke Evangelists Apostle is a name of Office or Dignity It notes one sent from another with command in special certain famous Embassadours of Christ. The Evangelists were Comites vicarii Apostolorum they accompanied the Apostles in preaching the Gospel and had curam vicariam omnium Ecclesiarum as the Apostles had curam principalem The Title Evangelist is taken 1. For such as wrote the Gospel 2. For such as taught the Gospel and these were of two sorts either such as had ordinary places and gifts or such whose places and gifts were extraordinary such Evangelists were Timothy and Titus Smectymn Answ. to an Humble Remonstrance Sect. 13. Matthew There was never any in the Church which doubted of its Authority Some say he wrote in Hebrew but that is uncertain as hath been already declared He interprets the Hebrew name Emanuel Chap. 1. 23. and those words Câ— 27. 46. therefore it is likely he wrote not in Hebrew for why should one that writeth in Hebrew interpret Hebrew words to such as
some Hereticks as Marcion and Arius it is now received as Canonical because it was inspired of God doth in all things fully agree with all other parts of Prophetical and Apostolical writings and was received of the greatest part of the ancient Church though upon weak and slender grounds the Latine Church for a time did not receive the same Hieron in Catalogo Scriptorum Ecclesiasticorum after he hath recited all the Epistles of Paul at length he cometh to this Epistle but the Epistle to the Hebrews saith he is not thought to be his for the difference of the style and speech but either written by Barnabas as Tertullian holds or Luke the Evangelist or Clement Some ascribe it to Tertullian saith Sixtus Senensis The diversity of the style and inscription of this Epistle and manner of reasoning makes some doubt of the Writer thereof and also something in the Epistle shews that it was written not by Paul as the beginning of the second Chapter ver 3. the Doctrine of Salvation is confirmed to us by them which heard it which seemeth to agree with the profession of Luke in the beginning of his Gospel whereas St Paul denieth Gal. 1. 12. that he received it of man An ancient Greek Copy whereof Beza speaks leaves out the name of Paul in the Title and also divers printed Books Augustine speaks often of this Epistle as if it were of doubtfull Authority as you may see in his Enchirid lib. 1. c. 8. lib. 10. de Civitate Dei cap. 5. Beza Hemingius Aretius leave it in medio Calvin and Marlorat deny that it was Pauls The reasons saith Cartwright in his Confutation of the Rhemists moving us to esteem it none of Pauls are first that his name is not prefixed as in all the Epistles undoubtedly known to be his Another reason is that this writer confesseth that he received the Doctrine of the Gospel not of Christ himself but of those which heard it of Christ Heb. 2. 3. whereas Paul received his Doctrine immediately from Christ and heard it himself of Christ and not of them that heard it from him To the first Objection by Fulk it is easily answered the diversity of style doth not prove that Paul was not the Author of this Epistle For as men have written divers things in divers styles in respect of matter and persons to whom they wrote as Tully his Offices Orations and Epistles so the Spirit of God could and might inspire one and the same man to pen in a different manner 2. The other Argument also against its being Pauls because his name is not prefixed hath but little force in it 1. If it be not Pauls because his name is not prefixed then it is nones because no mans name is prefixed so Ierom and from him Beza and Bellarmine both thus answer 2. The Author of this Epistle did conceal his name that thereby he might not offend the weak Jews to whom he wrote with whom he knew his name was hatefull 3. Beza saith he found Pauls name added to this Epistle in all ancient Greek Copies one excepted Other Books have no name prefixed as the first Epistle of Iohn hath not his name prefixed and yet certainly believed to be his For the last Objection Beza answers that he reckons himself among the hearers of the Apostles to avoid the envy of Apostleship See 1 Pet. 4. 3. All the Grecians and many of the more famous of the Ancient Latines as Augustine Ambrose Gregory and many modern Writers of note as Beza Bellarmine Gerhard Capellus Martinius Hoornbeck Walter Cornelius a Lapide hold it was written by Paul and for divers reasons 1. The Author of this Epistle commends a certain famous Disciple Timothy Chap. 13. 23. but none had such an one but Paul 2. He remembers his bonds Chap. 10. 34. which is a usual thing with Paul Phil. 1. 7. Col. 4. 18. 2 Tim. 2. 9. Philem. v. 9. 10. 3. He hath many of the same Axioms with Paul compare Heb. 1. 2. 3. with Col. 1. 14 15 16 17. Heb. 5. 12. and 13. with 1 Cor. 3. 1. and 2. and divers other places Paul saith by that sign his Epistles may be known and distinguished from others viz. that subscription The grace of our Lord 2 Thess. 3. 18. which clause is found in the end of this Epistle Chap. 13. 4. Pauls zeal for the salvation of the Hebrews Rom. 9. 3. makes it probable that he would write unto them Some think it may be gathered from that place 2 Pet. 3. 15. Beza having alledged four reasons urged by some why this Epistle should not be written by Paul saith Opponitur his omnibus quae scribuntur 2 Pet. 3. 15. quae certè videntur hanc Epistolam velut intento digito monâ— rare Beza concludes the matter very modestly Let the judgements of men saith he be free so we all agree in that That this Epistle was truly dictated by the holy Ghost and preserved as a most precious treasure in the Church Vide Waltheri officinam Biblicam Whitakeri controvers 1. Quaest. jam de Script cap. 16. Hoornbecks Antisocinianismi l. 1. c. 1. controvers Sect. 3. Some think as I have touched it before that this Epistle was originally written in Hebrew but the style and phrase of this Epistle doth Graecam redolere eloquentiam non Hebraeam 2. If it was written in Hebrew the Hebraisms would appear in the Greek version which yet are rarer here then in other Epistles 3. The Scriptures of the Old Testament are cited in it not according to the Hebrew fountains but according to the version of the Seventy 4. The Apostle Chap. 7. interprets the Hebrew name Mâ—lchisedâ—ch King of righteousnesse and Salem peace which he would not have done if he had written in Hebrew Iunius in his parallels holds it to be Pauls and written in Greek Ribera and Ludovicus a Tena two Papists have written on this Epistle Paraeus and Dixon have done best on the whole Book and Mr Deering on six Chapters Voetius much commends Gomarus Those seven Epistles written by Iames Peter Iohn and Iude have unfit Titles prefixed before them in that they are called sometime Canonical specially of the Latine Church and sometimes Catholick chiefly of the Greek Church neither of which were given them by any Apostle or Apostolick Writer Yet though this Title Catholick cannot be defended it may be excused and tolerated as a Title of distinction to distinguish them from the other Epistles Also they may have this Title Canonical set before them as some Books of the Old Testament were termed Hagiographa by the Jews not because they were of greater Authority then other holy writings but to shew that they ought to be esteemed of and imbraced as Divine howsoever in former times they were unjustly suspected Vide Bezam The second Inscription of Catholick is as unfit as the former therefore the Rhemists unjustly blame us
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks 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 places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat 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 Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and 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 self 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 Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections 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 speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel 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 All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 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 believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful 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 publique 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 godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting 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 essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful 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 firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
when ye become men ye must put away these childish things Blow at the Root p. 82 83. The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord do prove the perfection of the Scripture Deut. 4. 5 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Ioshua 1. 7 8. Prov. 30. 5. wherefore the Apostle commands That no man presume above that which is written 1 Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this last place to prove the perfection of the Scripture 1. The Apostle teacheth That the Scriptures are able to make a man wise to salvation therefore there needeth no further counsel nor direction thereunto but out of the Scriptures 2. The Scriptures are able to make the man of God that is the Minister of the Word perfect and compleat unto every work of his Ministery whether it be by teaching true Doctrine or confuting false by exhorting and putting forward to that which is good or dehorting from that which is evil Paul would not have us think that all and every writing viz. of Plato Aristotle is divinely inspired for in ver 15. he not only useth the plural number calling them the holy writings thereby to note the word of God and not one sentence or Book but all the sentences and Books of the Scripture and also useth the Article which hath force of an universal note therefore the Greek words the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We do not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound Doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore much more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae complexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now follows the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speak D Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speak of the state of the Church saith he in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his Church 2. We grant that the Apostles living and preaching and the Canon of the New Testament being not yet sealed their Gospel delivered Viva Voce was no lesse a rule of Faith and Worship then the writings of Moses and the Prophets 3. We do not reject all the traditions of the Church for we embrace certain Historical and Ceremonial ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of Faith to speak properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be believed as necessary to be known to Salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of Faith 5. What is not in respect of the Matter an Article of Faith may be a Proposition to be believed with a Theological Faith if you look to the manner of revealing as that the Sun is a great light the Moon a lesse Gen. 1. 16. that Rachel was beautifull Leah blear-eyed The Papists do not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councel of Trent Sess. 4. decret 1. saith That the Truth and Discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirm that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Mark 75. Matth. 5. 21. for their errors and superstitions yea at length they affirmed that God gave to Moses in Mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentin Fathers Sâ—s 4. do command Traditions to be received with the same reverend affection and piety with which we imbrace the Scripture and because one Bishop in the Councel of Trent refused this he was excluded In the mean space they explain not what those Traditions are which must be so regarded none of them would ever give us a List and Catalogue of those Ordinances which are to be defended by the authority of unwritten Traditions not of the Word committed to writing onely they affirm in general whatsoever they teach or do which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it self is manifest That at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script contro Quaest. 6. c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say That it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may do well enough with Traditions though we had no Scripture but could not do well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either Scriptum or Nuncupativum set down in writing or uttered by word of mouth But a Nuncupative Testament or Will made by word of mouth without writing must be proved by solemn witnesses The solemn witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Any indifferent Reader will conceive that the Scriptures make most for them who stand most for their Authority and perfection as all the reformed Divines do not only affirming but also confirming that the Scripture is not only a most perfect but the onely infallible rule of faith Titus 1. 2. Rom. 3. 4. God cannot lie and Let God be true and every man a lier that is subject to errour and falshood Every Article of Divine Faith must have a certain and
in few words as are in the Old Testament the Poetical Books wherein no doubt the verse hath caused some cloud and amongst them the Proverbs from the tenth Chapter and the Prophecie of Hosea CHAP. IX Of the Interpretation of Scripture THis Question divides it self into three parts First Concerning the dâ—vers senses of the Scripture Secondly To whom the chief Authority to expound Scripture is committed Thirdly What means must be used in the Interpretation of Scripture 1. Of the divers senses of Scripture The Interpretation of Scripture is two-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 Theological the other being rather Grammatical And this signification of the thing they commonly call the sense Neh. 8. 9. Interpreting Scripture is 1. Ancient Nâ—h 8. 8. 2. Honourable Mar. 4. 34. The Scripture hath often two senses one of which the later Divines call Literal Grammatical or Historical another Mystical or Spiritual 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 Ratio divina in medulla non in superficie Tertul de resurrectione carnis Nec putemus in verbis Scripturarum esse Evangelium sed in sensu non in superficie sed in medulla non in sermonum foliis sed in radice rationis Hieron in Epist. ad Gal. 1. 11. The right expounding of Scripture consists in two things 1. In giving the right sense 2. In a right application of the same 1 Cor. 14. 3. The Literal sense is that which the letter it self 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 literal sense is subdivided into plain and simple and figurative which ariseth from the words translated from their naturall signification into another as where Christ saith Ioh. 10. 16. I have other sheep which are not of this fold whereby he understandeth other people besides the Jews The mysticall or 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 Ark was upheld signified Baptism by which the Church is saved under the New Covenant as the Apostle teacheth 1 Pet. 3. 21. that History Exod. 12. It is a Passeover unto the Lord is spoken figuratively the other words properly The mystical sense is the bones of Christ were no more broken then of the Paschal Lamb which did signifie Christ. The Papists say The literall sense is that which is gathered immediately out of the words the spiritual which hath another reference then to that which the words doe properly signifie The last they subdivide into Allegorical Tropological Anagogical they say that the Scripture beside the literal sense may have these also The Allegorical sense is when the words of the Scripture besides the plain historical 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 S. Paul applieth it unto the two Testaments Tropological 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 Ox that treadeth out the corn that things necessary are to be allowed to Pastors Anagogical when words or deeds are referred to signifie eternal life as Psal 94. I sware unto them they should not enter into my rest this is literally understood of the rest in Canaan but applied by Paul Heb. 4. to life eternal Becanus saith As there are three Theological Vertues Faith Hope and Charity so there are three mystical sences The Allegoricall Answers to Faith the Analogicall to Hope the Morall to Charity Ierome saith he excelled in the Literal sense Ambrose in the Allegorical Augustine in the Anagogical Gregory in the Moral The Papists erre three wayes in this subject 1. In that description which they make of the literal sense 2. In that they hold there are divers literal senses of one place 3. In their division of the mystical sense into Allegorical Tropological Anagogical 1. That is false which Bellarmine saith Literalis sensus est quem verba immediatè prae se ferunt What then shal the literal sense of those words be Ps. 91. 13. Let them shew the Lion which Christ did tread on and what shal be the literal sense of those places Isa. 11. 6 7 8. 65. ult And what literal sense shall those words of Christ have Mat. 5. 29. Origen though otherwise he allegorized much interpreted that place according to the letter but foolishly That therefore is rather the literal sense which ariseth from the words whether properly or figuratively taken as for example this is the literal sense of those words The seed of the woman shall break the Serpents head viz. Christ shall overcome Satan and subdue all his force and power although the Devil neither be a Serpent nor hath a head Secondly We hold that there is but one true proper and genuine sense of Scripture viz. The Literal or Grammatical whether it arise from the words properly taken or figuratively understood or both For that there should be divers Literal senses of one and the same place is against the truth the Text and reason 1. The truth because of one and an Individual thing there is one constant truth and not various verum unum convertuntur 2. The Text because it draweth away from its one true sense 3. And lastly reason because this is the chiefest reason in explaining the Text that the true literal sense of it may be found out The literal sense then can be but one in one place though a man may draw sundry consequences à contrariis à similibus 3. We do not altogether reject the third for we hold there are Allegories Anagogies and Tropologies in the Scriptures yet these are not many and divers senses of the Scripture but divers collections from one sense or divers Applications and accommodations of one sense Besides the Tropologies and Anagogies are unfitly opposed to an Allegory since they are certain kinds of it Haec nominum curiosa distinctiâ— ex Scholarum potius morosiuscula diligentia quam ex ulla eorum vocabulorum necessitate Itaque Salmero agnoscit esse quid novum à posterioribus patribus traditum Chamierus Tomo de Sensu Literali Mystico lib. 15. cap. 1. Gal. 4. The Apostle saith not that there is a double sense but that it may be allegorically applied which is Historically set down There is then but one sense of the
place part whereof consisteth in the Story part in the Allegory So that the whole sense is contained in them both So for the second example of the Tropological There is not a two-fold sense of that place but one general sense that as the mouth of the Ox was not to be muzled so the Minister of the Gospel must be provided for Likewise of the Anagogical kinde It is not one sense to understand the rest of Canaan another the Kingdom of God But there is one whole sense that as they for their Idolatry were deprived of the Land of promise so we should take heed least by our disobedience we lose the hope of the Kingdom of heaven So we conclude that those are not divers senses but one sense diversly applied The literal sense is the only sense of the place because out of that sense only may an argument strongly be framed wherefore seeing Allegories and Tropes do not conclude they are not the senses of the place and Allegories devised beside the sense prove not though they may illustrate It is manifest that is always the sense of the holy Ghost which is drawn from the very words But we are not so certain concerning any mystical sense unlesse when the holy Ghost himself teacheth us as for example it is written Hos. 11. 1. Out of Egypt have I called my Sonne and Exod. 12. 46. Ye shall not break a bone of him It is evident that the first place is understood of the people of Israel the later of the Paschal Lamb. Who durst have applied those things to Christ unlesse the holy Ghost had first done it and declared his minde and meaning to us viz. That Son in the first place doth not only signifie the people of Israel but Christ also and by bone in the later place not only the bone of that Lamb but of Christ also is understood Secondly To whom the chief Authority to expound Scripture is committed It was decreed in the Councel of Trent That Scripture should be expounded as the Church expoundeth it and according to the common and unanimous consent of the Fathers If the Fathers agree not the matter is referred to a generall Councel If there it be not determined we must have recourse to the Pope and his Cardinals We say also that the Church is the Interpreter of Scripture and that this gift of interpreting resides only in the Church but we deny that it belongs to certain men or is tied to a certain place or succession of men The Ministry of judgement the Lord hath given to his Church 1 Cor. 2 15. and 10. 15. 1 Ioh. 4. 1. Act. 15. 16. 2 Cor. 14. 29 31 32. but the Soveraignty of judgement he hath reserved to himself The holy Scripture knows not the ancient Fathers acknowledge not as long as we have the Scripture there needs not any such standing Judge in the Church These three things Mr Down proves in his not consent of Fathers but Scripture the ground of faith p. 261. to 266. The holy Ghost is the Judge and the Scripture is the sentence or definitive Decree We acknowledge no publick Judge except the Scripture and the holy Ghost teaching us in the Scripture He that made the Law should interpret the same 1 Cor. 1. 12. 1 Ioh. 2. 27. Arguments brought by the Papists for their opinion Object 1. They object that place Exod. 18. 13 26. Answ. Moses was a Prophet indued with singular wisdom adorned by God with extraordinary gifts sent immediately by him and commended by Divine Testimonies to the people the Pope is not so He had chiefest Authority from God over all the Israelites but the Pope hath not so over all Christians Moses his Authority was extraordinary no man succeeded in his place Ioshua was a Captain only or Judge in Civil things Aaron only a Priest to administer in things sacred but Moses exercised both functions Object 2. They urge that place Deut. 17. 9. Answ. Here the Civil Magistrate and the Judge are joyned together as vers 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiastical matters the Emperor ought to be as well in Civil 2. The Pope doth not hold the same place among Christians that the high-Priest did among the Jews For he was the chiefest having all the rest of the Priests subject to him but the Pope is one amongst all having collegues many Bishops as at first or a few Patriarchs as after Object 3. Eccl. 12. 11. If the chief Pastor in the Old Testament had such authority much more the chief Priest in the New Answ. This one Pastor signifieth neither the High-Priest in the old Law nor the Pope in the new but Jesus Christ the high Shepherd for our souls Object Matth. 6. 19. Christ saith to Peter To thee will I give the Keyes of the Kingdome of Heaven Therefore the Pope hath Authority to expound Scripture Answ. First By the Keyes here is meant Commission to preach the Gospel not Authority of interpreting the Scriptures When the Gospel is preached the Kingdome of Heaven is opened to the Beleevers and shut to the unbeleevers Secondly That Authority of the Keys was not committed to Peter only but to the other Apostles also Mat. 28. 18 19. There is a two-fold Judgement 1. Of Discretion 1 Cor. 10. 15. 2. Of Authority as the Parliament judgeth capital crimes If the Papists understand the word Iudge to signifie Discerning as when we judge of meats by the taste every faithful person ought to pray unto God for grace to judge to discern and to know the true sense of the Scripture But if by judging they understand to pronounce Decrees definitive and infallible Judgements touching the sense of the Scriptures thereby to binde other mens consciences there is no man in the world that hath that power See Moulins Buckler of Faith We have a more compendious way to come to the understanding of the Scripture It were too long when we doubt of any place to stay till we have the general consent of the Pastors of the Church or to expect a general Councel or to go up to Rome But the word of God is amongst us the Scriptures themselves and the Spirit of God opening our hearts do teach us how to understand them And yet we say not as the Papists falsâ—y charge us that we allow every private mans Interpretation of Scripture refusing the judgement of the Pastors of the Church Panoruitan saith The opinion of one godly man ought to be preferred before the Popes if it be grounded upon beâ—ter authority of the Old and New Testament 2 Pet. 1. 20. No prophecy of the Scripture is of any private Interpretation Stapleton saith Iuterpretation is private either Ratione personae when the man is prviate or Ratione medii when it is not taken out of the Context and Circumstances or Ratione finis when it is for a false end Now private Interpretation in regard of
Testament is the Word of God CHAP. II. What GOD is IN him consider First His Nature Secondly His Works In his Nature two things are considerable First His Essence Secondly The Distinction of Persons in that Essence 1. Of Gods Essence God is an Infinite Essence which is of Himself and gives being to all other things Or thus He is a Spirit in and of himself Infinite in Being Glory Blessednâ—sse and Perfection All-sufficient Eternal Unchangeable Incomprehensibâ—â— every where Present Almighty Knowing all things most Wise most Holy most Just most Merciful and Gracious Long-suffering and abundant in Goodness and Truth So the Assembly in their larger Catechism Some things have their being wholly in another as accidents whitenesse in the Wall Wisdom in the minde 2. Some things have a being by themselves not inhering in another as substances which are of two sorts 1. Bodily Substances which have dimensions length breadth and thicknesse possessing a place by commensuration of parts 2. Spiritual freed from dimensions and from all circumscription of place God is not an accident that is the most weak and imperfect being nearest to a not being and most easily reduced into nothing as if the grasse and flower fade then the colour and fashion of it cometh soon to nothing God is not in any other thing but all things are in him God is a Spirit a being void of all Dimensions Circumscriptions and Divisiblenesse of parts Other Spirits are compounded of Substance and Accidents at least and exist in a place by limitation of Essence by which they are here and not there but God is an Essence altogether simple and immaterial utterly free from all manner of composition any way in whom are no qualities nor any limitation of Essence He is a Spiritual Simple and Immaterial Essence His Essence is substantial an Essence which hath a being in it self not in another simply and wholly Immateriall He is one most Pure and meer Act but Incomprehensible goes quite beyond our knowledge so that we cannot comprehend his Essence nor know it as it is He only perfectly knows himself but he may be known in some sort 1. By his Names 2. By his Attributes The word God is attributed First Properly to him who is essentially God Isa. 42. 8. â— Cor. 8. 6. and either personally commonly without a determination of a certain person Iohn 4. 24. Or singularly to some one person by a Synecdoche Iohn 3. 16. Acts 26. 28. 1 Tim. 3 16. Secondly Improperly to those which by nature are not God 1 Cor. 8. 5. Gal. 4. 8. and that Nâ—me is given to these either from Gods Ordination for the Dignity and Excellency of their Office as to Angels Psal. 8. 6. to Magistrates Psal. 82. 6. to Moses Exod. 4 16. or from their own unjust usurpation as to the Devil who is called the god of the world 2 Cor. 4. 9. or from the erroneous perswasion of men as to Idols 1 Cor. 8. 4 5. For the ten Hebrew Names of God having handled them in another place I shall say but liâ—tle of them here The Name Iehovah Iah Ehejeh signifie Gods Perfect Absolute and simple Being of and by himself 2. Such a Being as giveth Being to other things and upon whom they depend 3. Such a God as is true and constant in his Promises ready to make good whatsoever he hath spoken His Names El Elohim Schaddai Adonai signifie a God All-sufficient in himself strong and powerful able to blesse protect and punish The Jews in pronouncing or writing the Names of God were reverent even to superstition D Fulk against Martin In the New Testament Gods most frequent Names are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Lord. The Title of Lord so often given to Christ in the New Testament doth answer to the Title of Iehovah in the Old Testament Some Reverend Divines conceive the Apostles did purposely use the Title of Lord that they might not offend the Jews with the frequent pronouncing of the word Iehovah Compare Deut. 6. 13. with Mat. 4. 10. Deut. 6. 5. with Mat. 22. 37. D. Cheynels Divine Tri-unity He is also called the Father of lights Iam. 1. 17. The Essential Names of God are 1. Proper which agree to no Creature not Analogically 2. Common which are applied to others but agree to God principally by way of excellency as God King and Good The Name of God is used five wayes in Scripture First Essentially for God himself Isa. 30. 27. Secondly For the Power and Efficacy which comes from God Psal. 118. 10 11 12. Thirdly For the Command and Authority of God 1 Sam. 17. 45. Fourthly Passively for those actions whereby he is acknowledged by us Mat. 18. 19. that is nothing but worshipping and calling upon the Father Son and holy Ghost for assistance Lastly For that Word whereby he is distinguished from creatures and by which we are to have our thoughts directed about him 2. God may be known by his Attributes and essential Properties of which some shew 1. What he is in himself 2. What he is to us They are called Attributes because they are rather said to be attributed to God that we might by them better conceive what he is then to be in him in such a way They are that one most pure Essence diversly apprehended of us as it is diversly made known unto us Isa. 43. 25. 1 Iohn 4. 16. or they are those divine Perfections whereby he makes himself known unto us They are called Properties because they are peculiar to his Majesty and are so in him as they are not in any creature Some do distinguish of Gods Attributes and Properties Attributes are those which belong to the Essence and Properties to the Persons themselves A Property in God is an essential Attribute in him whereby his Nature is known in it self and is distinguished from all other things Some Rules are to be observed in attributing these to God First They are all Essential to God for in him is no accident at all whatsoever is in God the same is God Gods wisdom is himself and his Power is himself God punishing the wicked is the justice of God God compassionating the miserable is the mercy of God All these are also one in him his Mercy is his Justice and his Justice is his Mercy and each are his Essence only they differ in our apprehension and in regard of their different objects and effects Secondly They are all Absolute Properties in God and so distinguished from those respective Properties whereby every Person in the Trinity hath his own subsistence Thirdly They are all equal to all the three Persons and alike affirmed of all The Father Eternal most Holy Almighty Merciful so is the Sonne and Holy Ghost Fourthly These Attributes are altogether in God alone and that in the highest degree and measure yea above all degree and measure they are Eternal and
2. 5. God doth work most mightily with such preaching Ioh. 4. 18 19. Act. 2. 36 37. Reasons 1. Every man through the self-love and hypocrisie that is in his heart is apt to put from himself to others general Doctrines and Reproofs Matth. 21. 41. see 45 46. verses 2. Till mens sins be effectually discovered to them they can never attain to any saving grace Iohn 16. 8. Tit. 1. 13. 3. Practice is the end of knowledge and nothing is perfect till it attain its end If you know these things happy are you if you do them Truths are never fully and exactly known but in the experience and practice of them hence that expression Tast and see CHAP. III. Of Ecclesiastical Iurisdiction and Government THat there is an Ecclesiastical Government distinct from the Civil it is apparent seeing the Church and the State are distinct their Governments must be also distinct Yea the Church may be not only distinct but separate from the State neither the supream nor subordinate powers being incorporate in the Church but meer aliens from it and perhaps enemies to it God hath established two distinct powers on earth the one of the Keys committed to the Church the other of the Sword committed to the Civil Magistrate That of the Keys is ordained to work on the inward man having immediate relation to the remitting or retaining of sins That of the Sword is appointed to work upon the outward man yeelding protection to the obedient and inflicting external punishment upon the rebellious and disobedient Some call it the power of the Keys others Ecclesiastical Discipline others Church-government That there is a Church-power appeareth plainly by Christs giving them the Keys Matth. 16. 18 19. Iohn 20. 23. and also in the titles of Shepherds Governours Rulers and Guides Heb. 13. 7 17. 1 Cor. 12. 28. God hath set in the Church the other things there reckoned are all peculiar to the Church There is a two-fold Ministerial power 1. Potestas ordinis which consists meerly in preaching the Word and administring the Sacraments 2. Iurisdictionis whereby they govern in the Church by binding the Impenitent and losing the Penitent The Object of this spiritual power are religious things in a religious consideration but it is not an absolute supream power The Ministerial power manifests it self 1. In doctrinal decisions of matters of faith 2. In making wholsom ecclesiastical Laws 3. In executing Church-censures But though they have power of declaring Gods will concerning matters of faith and worship to the people yet they cannot make any new Article of faith nor propound any thing as necessary to be beleeved to salvation It is a great Question Penes quos sit potestas Ecclesiastica Who are the subject of this Ecclesiastical power The Community of the faithfull much lesse two or three separated from the world and gathered together into the name of Christ by a Covenant are not the proper and immediate subject of power ecclesiastical Matth. 28. 19 20. Iohn 20. 21 22. 21. 15 16. were spoken to special persons not the whole community The Apostle Act. 20. 28 speaks unto the Presbyters of Ephesus and saith That they were appointed Overseers by the holy Ghost that they might govern the Church of God M. Rutherford saith The Keys were given for the Church but not to the Church Mr. Norton urgeth Act. 14. 23. to prove the power to be in the fraternity it is said there That Presbyters were ordained by Paul and Barnabas in every Church They were ordained in the Churches but not by them He urgeth also Act. 6. that proves nothing but that the election of Officers doth some way belong to the people but that their Authority depends on the people cannot be thence collected Mr. Norton Chap. 5. of that Book saith Quod exercetur nomine Christi recipitur immediatè à Christo. At officium Rectorum exercetur nomine Christi 2 Cor. 5. 20. Here he not only grants but also proves Rectores Ecclesiae esse immediatum subjectum potestatis against which he asserted and argued in his fourth Chapter And after in the same fifth Chapter he saith Multitudo non committit potestatem Ecclesiae Rectoribus tantum designat personas therefore it is not the first and immediate subject of ecclesiastical power which he endeavoured to prove Chap. 4. Excommunication is the greatest and last censure of the Church Iudicium maximum tremendum See Mat. 16. 18. Mat. 17. 18. 1 Cor. 5. This Ordinance is usefull 1. To the whole Church hereby the honour and beauty of the Church of Christ is preserved from the defilement and scandal which such an offence would bring upon it otherwise the evil example would infect 1 Cor. 5. 4. this was typified by the Leper whom God would have shut up in his Tent least the rest of the Congregation should be infected 2. Gods people are hereby made more watchful 3. It is useful to the offender himself for the saving of his soul is the end of it 1 Cor. 5. 3. and that he may not commit the like fault again 1 Tim. 1. 20. The power of Excommunication Formaliter executivè is proper to the company or assembly of Governours and Rulers in the Church derived from Christ to be exercised as Christ shall go before them but with notice to and due regard had of the whole society The Parts of Excommunication are First Admonition 1 Thess. 5. 14. 1. This must be for a sin reprovable 2. For scandalous matters not infirmities which are mourned for 3. Managed with wisdom zeal and love Gal. 6. 1. Secondly Excommunication which is to be executed on men for corrupt opinions Titus 3. 9 10. Revelat. 2. 15. 2. Sinful practices 2 Thess. 3. 6. 1 Cor. 5. 11. It is a Question An Episcopus prasit Presbytero jure divino A Bishop is a man chosen out among the Ministers to have chief Authority in the ordaining of Ministers in a certain Circuit and overseeing them with their flocks The Christian world saw no other Government for fourteen hundred years after Christ. Some urge this for the lawfulness of their Office by Gods Word By proportion of the chief Priests under the Law and of the Apostles under the Gospel The high Priest was set over the other Priests and over the Levites Numb 3. 4. Chapter The twelve Apostles were more eminent then the seventy Disciples and not only exceeded in excellency of Gifts but in amplitude of Authority and power Now say they it is the constant Doctrine of all the Fathers that the Bishops succeeded the Apostles in the ordinary Government of the Church as also the Presbyters succeeded the Seventy Disciples Episc. Dav. Determinat 42. See B. Barlow Antiq and Superiority of Bishops Ierom saith The order of Bishops came in by meer custome of the Church to avoid Schisms which arose for want of Heads but how can that be when it was
Pius Secundus when as before he preferred General Councels before the Pope now being Pope he did decree That no man should appeal from the high Bishop of Rome to any General Councel The Councel of Constance in which were Bishops Arch-bishops Cardinals did hold it necessary for the Pope to submit himself unto a Councel B. Mort. Appeal l. 4. c. 2. Sect. 8. The Councel also of Basil condemneth the advancing of a Pope above the Authority of a Councel for a pernicious heresie Veritas est Catholicae â—idei sacrum generale Concilium supra Papam alium quemvis potestatem habere Concil Basil. Conclus 1. Whether a combination of many Churches under the Government of Classes and Synods be to be approved of Or whether every Church hath an independent power So Spanheme in his Epistle to Buchanan propounds the Question so and saith That as there were particular Synagogues in all Cities so they did appeal to a higher Tribunal erected at Ierusalem Deut. 17. 8. 2 Chron. 19. 8 11. Psal. 1 22. 4 5. and that hereby the power and authority of particular Churches is not destroyed but other preserved and strengthned since every particular Church appears in a Synodical Assembly and there hath his suffrage neither doth the power of particular Churches more cease herein saith he then the power of Cities when there is a Parliament called and each City sending its delegates to it and from it proceed obligatory and decisive decrees Spanheme concludes Miror viris piis non displicere vel solum independentis Ecclesiae nomen quod à modestia Christiana mihi per quam alienum videtur A ground and patern of a Synod is laid down Act. 15. 16. which is acknowledged to be a Synod and warrant for it by M. Cotton of the Keys chap. 6. and is called an Occumenical Councel by Chamier in Postrat Tom. 2. lib. 10. cap. 8. Sect. 2 And Whitak controvers Quaest. 6. and generally by our Protestant Divines and is abundantly proved by the London Ministers in their Ius Divinum part 2. cap. 14. 15. We have one instance of excommunicating in the Church of Corinth and one here of a Synod why should not this be as sufficient as the other Yet some take away all Jurisdiction and judicial power from Synods Quod non est Ecclesia non potest exercere Iurisdictionem Ecclesiasticam saith Norton Respons ad Apol. c. 10. But that may be thus answered That which is not a Church may exercise ecclesiastical jurisdiction not formally but eminently as the Parliament contains in it eminently the jurisdiction of every inferiour Court. Besides that Proposition may be denied if by the Church the whole multitude of the faithful be understood for ecclesiastical jurisdiction is not in the whole multitude but in the Presbytery A non-communion he allows but what if another Church shall nothing regard that punishment of non-communion or non-communion that also However that punishment is no greater then what may be inflicted by any private person For every one may and also if there be just cause ought to deny his Communion to another 2 Thes. 3. 9 14. Of ANTICHRIST Antichrist may signifie either in stead of Christ or contrary to Christ. That the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth both contrariâ—tatem vicem is sufficiently proved by many of our learned Writers so that Antichrist from the force of the word is such an one who in the place and name of Christ doth oppose Christ. It means any one that is an enemy to Christ either open and professed as the Jews Turks Infidels in which sense the word is not used in the Scripture or else covert professing themselves Christians and under the name and profession of Christ oppugning Christ and his truth B. Down of Antich l. 1. c. 1. He is called The man of sin That wicked man Merum scelus saith Beza from the force of the Hebrew phrase The son of perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lawlesse one one that will not be subject to the Law of God but doth what he list Dan. 11. 36. Iohn cals him the Whore for his most wicked life but especially for his false religion He makes himself equal with Christ. Stapleton cals Gregory the 13th Supremum interris numen He is especially described in three places viz. in 2 Thes. 2. in Revel 13. from vers 11. to the end and in Revel 17. He usurps Christs Offices 1. Prophetical dispensing with the Law of God they make the Pope an infallible teacher 2. Kingly he is the Head of the Church and can make Laws to binde the conscience 3. Priestly they take away Christs priestly Office by their merits satisfactions and especially that abominable Masse The constant opinion of the learned is this That of the revealing or manifest appearing of Antichrist there were two principal degrees The first about the year 607 when Boniface the third obtained the Supremacy over the Universal Church The second after the year 1000 when he claimed and usurped both swords that is a Soveraign and Universal Authority not only Ecclesiastical over the Clergy but also Temporal over Kings and Emperours Down of Antichrist lib. 2. cap. 3. It is a Question between us and the Papists An Petrus primatum Romae exercuerit Whether Peter exercised a primacy at Rome There is a primacy 1. Of order and degree 2. Of authority and jurisdiction the first with St Hierom. Protestants will easily ascribe unto St Peter but not the other B. Mort. Appeal l. 2. c. 17. Sect. 2. Those words Matth. 16. 18. Luke 22. 23. Iohn 21. 15. were not meant or intended to Peter alone but to the rest of the Disciples with him For the first place the Rock and Keys signifie the same thing but the Keys and all the power thereof was given to all alike to all the Apostles viz. remitting and retaining Mat. 18. 18. Iohn 20. 21. is given to them all what Matth. 18. was promised Cyprian Ierom Theophylact Anselm Augustine Cyril Hilary expound the Rock either of Christ himself or the faith and confession which Peter held That Luke 22. 23. was spoken to Peter in regard of the sinne whereunto he fell shortly after yet it containeth nothing which our Saviour meant not to the rest he prayed for them all that their faith should not fail John 17. 11 15 17 20. and their very Office of Apostleship bound them to strengthen their Brethren Matth. 28. 19. The third Text Iohn 21. 15. belongeth likewise to all the Apostles to feed is to preach the Gospel see Ephes. 4. 11. Sheep and Lambs are the people and not the Apostles properly Dr White Matth. 10. 2. If Peter were the first then he had the primacy For although the reason be not so plain in English because we have not so fit a word derived from our English First as primatus primacy from primus in Latine but he that is first hath
It is a great debasement for a man to be under that which should be his slave Directions how to get this faculty sanctified 1. We shall never get it under the yoke untill we can get the soul to finde satisfaction in better things Communion with God Paul could abound and want All the Philosophy in the world cannot take thy soul off till grace doe their own rules took not their hearts off because they had not better things to satisfie it 2. Watch diligently over thy senses Satans Cinque-ports what undid Achan I saw a fine garment and then I coveted The Whore in the Proverbs allured the young man by inveigling most of his senses I made a Covenant with my eyes saith Iob. 3. We must be careful of our inward senses our thoughts of earthly things 4. Pray much to the Lord that he would keep us in his holy fear The vegetative soul is a power of attracting concocting and expelling what is superfluous it was not gracious in innocency nor sinful by the fall the perversness of it was brought in by sin but sub ratione poenae CHAP. XXVIII Of the Sanctification of Mans Body and all the External Actions THe body as well as the soul was redeemed by the price of Christs bloud taken into union with him and shall be glorious to all eternity I shall here handle four things 1. The Nature of the Body 2. The Image of God in it before the fall 3. It s Corruption 4. It s sanctifying by the Spirit Of the first It is one of the most curious pieces of all Gods workmanship Psal. 139. 14 15. The operation of the soul much depends on the temper or distemper of the body 2. What the Image of God was in mans body before the fall God is a Spirit how can the body be his Image The Schoolmen say it stood in three things 1. In the admirable frame and composure of it this is not probable 2. In its Majesty which carried a beam of God in it bruit beasts did stoop to him as their Lord. 3. It bore Gods Image significativè it was the vessel wherein the soul did act that holinesse which was Gods Image The comlinesse of any mans body depends not on outward decking but when it is imployed in the works of holinesse 3. The depravation of the body since mans fall It is a great Question Wherein the sinfulnesse of the body lies because there is no sin in it till the soul comes nor when it is gone Yet that there is sin in it appears by 1 Thess. 5. 23. It s sinfulnesse consists in three things 1. In its fitnesse to sin Rom. 6. 13. 2. In its readinesse to sin there is not only a passive fitnesse but an active readinesse in the members to sinne Act. 13. 10. The feet are swift to shed bloud 3. In its greedinesse to the service of sin Deut. 29. 19. The whole body of original corruption dwels in our bodies Rom. 6. Let not sin reign in your mortal bodies This corruption desiles the body within and issues out likewise sometimes it will inwardly burn with lust and anger The members of our bodies are the instruments of sin The Tongue was given man to be an instrument of Gods glory therefore David calleth it his Glory since our fall the Spirit of God saith It is a world of wickednesse One hath written a large Treatise of the sins of the Tongue with that we curse God and rail on men much uncleannesse is acted by it One reckoneth up four and twenty several sins of the Tongue lying swearing ribaldry scoffing flattering quarrelling deceiving boasting tatling c. It is compared to a sharp two-edged sword to a razor to sharp arrows to an Adders sting to the poyson of an Asp to fiery coles to the fire of hell Eyes Eyes full of adultery 1 Pet. 2. an evil eye a covetous eye Ears A deaf ear to that which is good itching ears Hands Full of violence oppressing Feet Swift to shed bloud 4. The work of Grace in sanctifying mans body When the whole work of Sanctification is intended God sometimes names onely the sanctifying of mans body Rom. 12. 1 Thess. 4. 3 4. Rom. 6. 12 13. 1 Cor. 6. 13 19. The work of Grace in sanctifying the body stands not in making it the immediate and proper subject of Grace that being spiritual cannot have its seat in mole corporea but in these particulars 1. It shall be no longer at the command of the devil or a lust 1 Cor. 6. 15. Iob 31. 1. Psal. 141. 3. 2. It is consecrated to the Lord Rom. 12. 1. 1 Cor. 6. 19 20. It is made the Temple of the holy Ghost where the holy Ghost resides he will spiritually adorn it that it shall be no more inthralled to sin 3. It is taken into a real and indissoluble union with God himself 1 Cor. 6. Your bodies are the members of Christ. 4. Our bodies are the instruments by which the Spirit of God and our souls work Sanctification Rom. 6. Give up your members as instruments of righteousnesse 1 Cor. 6. 20. David often calleth on his tongue to blesse God naming it his glory it exalts Gods praises ministers grace to the hearers Psal. 141. 3. The bridling of the tongue standeth 1. In forbearing words 1. Sinful simply whether 1. Impious against Gods 1. Being Authority and Greatnesse 2. Worship and Word 3. Name and Honour 4. Sabbath and Rest. 2. Injurious against 1. Those that we have relation to 1. Betters irreverent 2. Equals comparing and disgracing 3. Inferiours vilifying contemning 2. All men viz. 1. Unkinde passionate provoking and bitter words against the sixth Commandment 2. Impure unclean against the seventh 3. Fraudulent and deceitfull against the eighth Commandment 4. Whispering slandering flattering bragging backbiting against the ninth Commandment 2. Superfluous too many Prov. 10. 8 10. 1 Tim. 5. 11. 3. Impertinent not to the purpose not concerning ones self Psal. 73. 9. 4. Idle to no purpose Matth. 13. 36. 5. Unseasonable uttered out of time and place as to apply the comforts of the Gospel to him which is not at all humbled or denounce the terrours of the Law against one who is too much already pressed with the sense of his sins 2. In using speech which is 1. Alwayes gracious viz. 1. Discreet 2. Gentle 3. Lowly 4. True 2. Often religious Motives to preserve our bodies in purity Consider First What an excellent piece the body of man is in the Lords Creation of it wherein the Power Wisdom and Goodnesse of God appears Secondly Rather then it should be lost Christ hath bought it with his precious bloud 1 Cor. 6. Thirdly Thy body is joyned to Christ and all the members are made members of his body Fourthly The holy Ghost dwels in it God hath two thrones the highest heavens and the body and soul of a believer God would not let any natural filthiness be amongst them while he was present
to the precise number of seven for we find it not in any of the Fathers or other Writers whatsoever before a thousand years after Christ have shewed that the seven are not all Sacraments if the name of Sacrament be taken properly and straitly Rainolds against Hart. The number of seven Sacraments was not determined untill the dayes of Peter Lombard which lived 1151 years after Christ. None but Christ onely can institute a Sacrament Their Schoolmen Alensis and Holcot have denied confirmation to be from Christ his Institution their Hugo Lombard Bonaventure Alensis Altisiodorus have affirmed the same of extream Unction which in the primitive Church by the judgement of their Cassander was not so extream Matrimony and Confirmation were held by the Schoolmen to be no Sacrament Iohn the Evangelist notes that out of the side of Christ being dead there came bloud and water hence arose the Sacraments of the Church Paul twice joynes them both together 1 Cor. 10. 1. 12. 12 13. The Fathers intreating precisely of the Sacraments of the New Testament do only expresse two Baptism and the Eucharist so Ambrose in his Treatise properly written of the Sacraments and Cyril in his Book entituled a Catechism Onely Baptism and the Lords Supper in the New Testament were instituted by Christ Matth. 28. 24. therefore they onely are Sacraments of the New Testament Christ did onely partake in these two Paul acknowledgeth but these two 1 Cor. 10. 2 3 4. Matrimony 1. being ordained before the fall can be no Sacrament which is a seal of the Promise and Covenant of Grace after and by reason of the fall 2. It is not proper to the Church as Sacraments are but common to Jews Turks and Infidels 3. Every Sacrament belongs to every member of the Church but this belongs not to their Priests and Votaries See M. Cartw. Rejoynd par 2. p. 82 83. Cajetane denies that the Text of Iohn 20. 23. and Ephes. 5. 32. and Iam. 5. 4. being the sole grounds of Scripture which Papists have for three of their Sacraments Auricular Confession Matrimony and Extream Unction do teach any such thing It came not from the Lord to ordain one Sacrament for the Clergy as Orders a second for the Laity alone as Marriage a third for catechized ones as Confirmation a fourth for sick ones as Unction a fifth for lapsed ones as Penance These are no Scripture but tradition Sacraments The Councel of Trent thus argues There are seven defects of a man seven degrees of the body seven Aegyptian plagues seven planets seven dayes in the week they should adde also seven heads of the Beast Therefore there are seven Sacraments Vide Aquin. part 3. Quaest. 65. Art 1. X. The use of the Sacraments of the New Testament 1. To quicken our dulnesse and stirre up our care in performing the duties whereto the Gospel bindeth us viz. to endeavour and labour to repent and beleeve and obey out of an assured confidence that God will accept and help our endeavours 2. To confirm and stablish our hearts in faith that we may setledly beleeve that God hath and will perform the good things sealed up viz. Remission of sins sanctification and salvation all the spiritual blessings of the new Covenant The uses or ends of the Sacraments are especially three 1. To strengthen faith 2. To seal the Covenant between God and us 3. To be a badge of our profession Atters of the Sac. l. 1. c. 3. XI Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptism and the Lords Supper It is held by the Reformed Churches and by the soundest Protestant Writers That neither of these Sacraments may be dispensed by any but by a Minister of the Word lawfully ordained 1. God hath appointed the Ministers of the Word lawfully called and ordained and no other to be stewards and dispensers of the mysteries of Christ 1 Cor. 4. 1. Tit. 1. 5 7. 2. He hath appointed them to be Pasâ—ors or Shepherds To feed the stock of God Ier. 3. 15. Ephes. 4. 11. Acts 20. 28. 1 Pet. 5. 2. much of this feeding consists in the dispensation of the Sacraments 3. Christ gives a Commission to the Apostles to teach and baptize and extends the same Commission to all teaching Ministers to the end of the world Matth. 28. 19. 20. Ephes. 4. 11 12 13. Neither of the Sacraments have efficacy unlesse they be administred by him that is lawfully called thereunto or a person made publick and cloathed with Authority by Ordination This errour in the matter of Baptism is begot by another errour of the absolute necessity of Baptism Mr. Hendersons second Paper to the King The Scripture joyneth together the preaching of the Word and dispensations of the seals both belonging to the Officers who have received Commission from Jesus Christ Mat. 28. 19. 1 Cor. 1. M. Ball. Heb. 5. 4. No man takes this honour but he which is called as was Aaron which sentence doth manifestly shut out all private persons from administration of Baptism seeing it is a singular honour in the Church of God Cartw. 2d Reply 11th Tractate The example of Zipporah either was rash or singular and also no way like womens baptizing Circumcision was then commanded the Head of the Family Baptism belongs only to Ministers Matth. 28. she circumcised her son when he was not in danger of death as these baptize CHAP. VIII Of Baptism BAptism is taken sometimes for the superstitious Jewish ablutions and legal purifications as certain representations of our Baptism as Mark 7. 3 4. and Heb. 9. 10. Sometimes by a Synecdoche for the Ministery of the Doctrine and Baptism of Iohn Mat. 21. 25. Acts 1. 5. Sometimes for the miraculous and extraordinary gifts of the holy Ghost Acts 1. 5. Sometimes by a Metaphor for the crosse and afflictions Matth. 20. 22. Luke 12. 50. Lastly for the sign of the Covenant of Grace Mat. 28. 19 20. Mar. 16. 15 15. Our Lord took Baptism as some have observed from the Jews baptizing of Proselytes and washing of themselves from uncleannesse which was known and usual among them And he chose the Lords Supper likewise from a custom observed among the Jews at the Passeover at the end of the celebration whereof the Fathers of Families were wont to take a Cake of bread and after the blessing thereof to break and distribute it to the Communicants As also after that a Cup of wine in the like sort Whereunto that may have reference Ps. 116. 12 13. Iohns Pref. to his Christian Plea This custom Nestrezat Tableandu Sacrament de la Saincte Cene also mentions and saith The Master of the Family in giving the bread to every one of his domesticks set at a Table used these words Hold Eat This is the bread of the misery which our Parents did eat in Egypt and he quotes Deut. 16. 3. Baptism is the Sacrament of our initiation or ingraffing into Christ
creature cut off from the old stock and ingraffed into a new thou must close with Christ and accept of him and then vertue will come from him Gal. 2. 20. Bread and Wine are turned into the substance When the Sacrament is received without due and diligent preparation it is received unworthily vers 28. The Apostle prescribes this remedy against unworthy receiving we should diligently prepare for every religious duty We should be much in examination the strongest acts of grace are reflex acts this is a Gospel command therefore carries with it a Gospel-promise it is a duty at all times Our examination is a setting our selves in the presence of God and passing sentence on our wayes as God would have us There is a twofold preparation required 1. Habitual standing in the having of all such dispositions and graces as qualifie a man for the work of receiving knowledge faith and repentance love obedience this is at our first conversion Ephes. 2. 10. 6. 14. 2. Actual which stands in the exciting and awakening of those graces and dispositions and renewing of them when one is to receive Both these must be in him that will receive in due order Actual preparation consists 1. In the solemn sequestration of a mans self 2. In examination of our sins and graces 3. In being humbled for our sins and in renewing and quickning the former graces 4. In raising and stirring up in our selves strong desires after Christ. 5. In stirring up in our selves a strong expectation of the benefit of the Sacrament 6. In seeking God in special and more then ordinary manner by prayer 1. A solemn sequestration of the soul from all other avocations whatsoever There must be some sitting of a mans self for the duty from the time that a man hath notice of the Sacrament to be administred But at the day before a man should at the least toward the end of the day separate himself from all other thoughts and occasions and minde wholly the work of preparation to the Sacrament This sequestration of a mans self stands in two things 1. In setting aside all lawfull thoughts occasions and businesses of our callings 2. In summoning calling and collecting together all the powers and faculties of the soul to attend upon the businesse now in hand Examination of our sins and graces of the multitude and hainousnesse of our sins of the truth of our graces the growth of them and our wants I shall lay down the rules of examination and the things to be examined 1. The Rules whereby we are to examine our selves are the Law and Gospel 1. For finding out the number of our sins 2. The uses of them for finding out the measure of them The things to be examined are our sins and graces I. Of the Rules The Law The Summe of the Law is set down in the ten Commandments and they are divided into two Tables The Commandments of the first Table are the four first and they teach us our duty which we owe unto God immediately The Commandments of the second Table are the six last and they teach us our duty which we owe unto our Neighbour Our duty to God is to love him with all our hearts with all our strength with all our might with all our thoughts Our duty to our Neighbour is to love him as our selves both in soul and body goods good name person chastity The first Commandment is Thou shalt have no other gods but me or before me The general duty of it is to make God my God by yeelding unto him all such respect as appertaineth to him in regard of his being our Creator and the first fountain of all being This is a total and general subjection of the whole man unto him Duties required herein are 1. Of Dependance whereby we make God the chief and principal object of all the powers of our whole man so far as they are capable of him 2. Of Conformity whereby we order all our powers toward other things in that manner and measure that he doth require and so become subject to that authority power and command that he hath over us as a Creator 1. Duties of Dependance We must set all the powers of the soul principally upon him 1. The Understanding 1. To know him as he hath revealed himself in his Word and Works 2. Faith to believe him that is to think things true because he saith them 3. Humility acknowledge him to be the first and best Essence rightly discern the infinite distance and difference between him and us and confesse his unspeakable excellencies above us and our most vile basenesse in comparison of him 2. The will willing his glory above all things and then choosing his favour and grace 3. The imagination or thinking power to be thinking of God more plentifully largely constantly then of all other things 4. Memory perpetually to remember him and to set him at my right hand as David saith 5. The affections of Love Fear Joy Confidence must be set upon him with all their strength We should also speak more abundantly of God and his Excellencies then of all things else besides 2. Duties of Conformity All the powers of man are to be set on other things according to his direction and appointment 1. The Understanding 1. To know his will 2. To believe his promises and threats 3. To make use of the things we know 4. To esteem of heavenly things above earthly 2. Conscience or a knowing with God in which 1. The acts it is to perform 2. The rule which it must follow in performing those acts The acts it is to perform are twofold 1. In regard of our estate to acquit and condemn 2. In regard of our actions I. Before the doing if need be to admonish me to them 2. If sinful to restrain me from them 3. If indifferent to leave them to our wils II. After the doing 1. To comfort in them if commanded 2. To check for them if forbidden The Rule which it must follow in performing these acts is the revealed will of God III. In the manner of doing 1. Sincerely in checking for one sin as well as another 2. Tenderly for a little thing 3. Effectually so as not to suffer corruption to gain-say 4. Peaceably to drive to God not from him 3. The will to be flexible to Gods will 1. Obedience a full purpose to do all that God requires and leave all that he forbiddeth for his sake 2. For good things received thankfulnesse for evil patience 4. The thinking power Memory Speech Senses and Affections to be exercised more abundantly on heavenly things then earthly The general Duty of the second Commandment is to perform such solemn worship to God as he requires in his Word to worship him in spirit and truth Divine Service must be according to Gods command 1. For Matter of it in regard 1. Of the Person worshipped the living God alone conceived of in the pure apprehension of the
in us and the full accomplishment of happiness in the Kingdom of Heaven One Reverend Divine now with God saith The duties required more particularly may be referred to two heads Some respect the Essence and Nature of God some the Authority and Dominion of God even as Subjects owe some things to their Prince in regard of his Person some things in regard of his Power of Government so do we the Creatures to our King and Creator The former may fitly be tearmed duties of dependance because they do naturally flow from that total dependance upon God the first being which must needs be found in all secondary beings and because they be certain necessary acknowledgements of our such dependance The latter may be termed Duties of Conformity because in and by them we do conform our selves unto the Will and Authority of God and by both become perfectly subject unto him Duties of dependance in general are those by which we exercise all the powers of our souls upon God principally and above all other things so far as his excellent Nature is fit to be their object for seeing He is the most excellent of all things and doth please to make known unto us his excellencies we should labour to be wholly united to him that is so excellent Duties of Conformity in general are all those by which we order the powers of our souls toward other things according to his good will and pleasure made manifest unto us Our duty concerning God is to know him and his will to believe in him according to his Promises to remember him alwaies and to esteem him above all things to trust wholly upon him to love desire fear and delight in him above all other things and with all our hearts Our duty in respect of good things Spiritual and Temporal is to exercise our wils affections thoughts speeches much more on Spiritual good things then Temporal and to keep them very moderate towards earthly benefits Our duty concerning sin is to hate it fly from it grieve for it be ashamed of it and angry with it more then any natural evil thing The particular duties here required are 1. Perfect knowledge of God in Christ which is a conceiving and apprehending of him to be such a one as he hath revealed himself in his Word and Works specially in the Covenant of Grace and that for measure and degree fully We cannot comprehend God as he is in himself but as he hath manifested himself we ought to know him for knowledge is the guide of the affections the beginning of grace the ground of Worship When we know God as he hath manifested himself then do we come to believe desire fear and love him and trust in him as he requireth We cannot have God our God till we come to know him in Christ therefore it is promised to all the godly in the new Covenant they shall all know me 2. Acknowledgement which is an effectual and affectionate perswasion of the heart not onely that God is but that he is the onely Lord Eternal and Almighty most Wise most Holy most Righteous most Gracious and Merciful most Faithful and True the Creator Governour and Preserver of all things the Supreme Soveraign Judge of all the world and peculiarly the God and Saviour of his people that he hath chosen unto himself and with whom he hath entred Covenant of his free mercy in Jesus Christ. 3. Estimation which is a most high prizing of God according to his Worth and Dignity as the chief Good and our onely all-sufficient portion The estimation we have of any thing must be correspondent to the goodness of it But God is good above measure and our estimation of him should know no measure 4. Faith which is a lively motion of the heart whereby the soul doth invincibly cleave and stick unto God in Christ and unto the word of his Covenant as containing the chief good of man To believe is not barely to assent to the thing which is propounded to be believed for the authority of the speakers who cannot lie as the assenter is perswaded but to adhere to the Word of Truth as certain good and sweet both simply and in comparison Two things are required in Faith Something true and good to be believed and a firm certain assent and adherence to it Thus we are commanded to believe in God through Jesus Christ neither doth Faith respect the Promises Narrations and Prophecies of the Word onely but the Commandments and Threatnings also Psal. 119. 66. 2 Chron. 34. 19 21 27. Ioh. 3. 5. By Faith we possess the Lord as our own and hold fast unto him in whom all help and comfort is to be found 5. Confidence or Affiance whereby we trust lean rely or stay upon the Grace of God in Christ Jesus with assured security in the way of his Commandments for pardon of sin deliverance from all evil and the supply of all good Temporal and Spiritual according to his faithful and never-failing promise This is ever joyned with the true knowledge of God and in nature is of great affinity or rather all one with justifying Faith Who so reposeth all his confidence in God he taketh him in so doing for his God We are to trust in God for the giving and maintaining of all our good both temporal and eternal leaning on him for all defence and deliverance from evils spiritual yea and corporal casting all our care on him having no confidence in the flesh no duty is more frequently pressed in Scripture then this of confidence in God Hope in God is an inseparable companion of Trust which is an assured quiet expectation of what good promised is not yet accomplished grounded upon the free and undeserved kindness and grace of the Lord in Christ Jesus Psal. 119. 166. Heb. 11. 1. Lam. 3. 24. Rom. 15. 4. Hope is commanded in many passages of Scripture commended by many promises Psal. 27. 14. 31. 14. 34. 8. Lam. 3. 26. Psal. 37. 7. 131. 3. 130. 5. Mic. 7. 7. Isa. 8. 17. Psal. 119. 43. Isa. 30. 18. Psal. 146. 5. 40. 4. 84. 12. Isa. 6. 8. Psal. 147. 11. Psal. 33. 18 19. Psal. 31. 24. 33. 20. Psal. 35. 21. 37. 9. 34. Psal. 9. 18. Isa. 49. 23. 40. 31. 6. Love of God in Christ which is a spiritual motion in the reasonable part presupposing Knowledge and Affiance whereby the soul goeth forth to embrace and possess God as the chief Good and with most pure earnest and constant affection to maintain communion with him Love is an affection of union it knits to the thing beloved and would not want the possession of it Love we see makes man and woman one and so doth couple us to God The body is carried by weight into his proper place so is the soul by love which is the weight of the soul unto its proper object Many promises are made to them that love
things to please them well and Peter commandeth servants to be subject to their Masters with all fear and that not alone to the good and gentle but also to the froward Reas. 1. God hath communicated a great part of his Authority unto Masters for the good of that little society and all which flow thence 2. Servants are placed in a lower room in a place of inferiority and subjection and so are bound to perform obedience seeing in all places the Superiour must rule and the inferiour be ruled or else neither Superiour nor inferiour shall with any comfort enjoy the places allotted unto them by God 3. Servants do receive meat and drink and as the case goes with us also wages at the hands of their Masters and these are badges of obedience tying them necessarily to do service to them from whom they receive these recompences of their service When Servants are stubborn unruly masterful this sin hath its original in pride and self-conceitednesse they tread Gods Power and Authority under feet in treading their Master's The Masters duty consists in two things chiefly First In choosing good servants such as be godly and of an honest and blamelesse conversation Reasons 1. If the servants be not faithful to God they will never be faithful to their Master 2. A wicked person is very contagious and will infect the family with his lewdnesse 3. He brings Gods curse upon his Masters state and family Secondly in using his servants well His chief duties are 1. To use his authority and interest that he hath in the hearts of his children and servants to draw them to go with him to the Ministry of the Word 1 Sam. 1. 21. 2 King 5. 15. 2. He must use his skill and indeavour to make the Ministry of the Word profitable to his family by examining them making things plainer to them and applying them more particularly Matth. 13. 51. Mark 4. 34. Deut. 6. 7. A Master was called by the ancient Romans Pater-familias the Father of the family because he was to look over all those of the houshold with a fatherly tendernesse as being committed to his trust and custody A Master should reward a good servant So Ioseph's Master set him over the whole family A wise servant shall rule over a foolish son and as he that dresseth the fig-tree shall eat of the figs so he which attendeth on his Master saith Solomon shall come to honour Reasons 1. This will incourage others to vertuous behaviour when they see it so rewarded 2. Equity requires it the equity of the Judicial Law binds us the faithful servant must not go away empty all men will complain of a bad servant few will requite a good one So much for their duties that be further off from equality in the family as Parents and Children Masters and Servants Now those that are more equal are Husband and Wife whose duties are either common to both or more particular to either of them The common duties are of two sorts 1. In respect of themselves 2. In respect of their families For themselves they owe to each other love trustinesse and helpfulnesse 1. Yoakfellows must love each other the wife the husband and he her The Apostle commands husbands to love their wives and not be bitter to them Col. 3. 19. The Heathens in their Sacrifices to Iuno the maker of Marriages took all the gall out of the Beast to shew that all bitternesse must be absent from that condition A husband in that he is a man should be far from all bitternesse hence humane and humanity the cords of a man all these imply sweetnesse and facility It is noted of Elkanah that he loved Hannah and Isaac that he loved Rebeccah Gen. 24. 6. and the Apostle requires of women that they be lovers of their husbands and children Tit. 2. 4. Reasons 1. God hath joyned man and wife in many and neer bonds they have one name house off-spring one bed one body and should they not have one heart 2. This is necessary 1. To make all the duties of marriage easie 2. To make all the cumbers of marriage tolerable such shall have trouble in the flesh in regard of many domestical grievances troubles from each other children servants What a deal of misery had Iacob in his married estate and so David therefore an happy condition in Heaven is described to be that wherein they neither marry nor are given to marriage I will in the next place shew 1. What properties their love must have 2. By what means it must be gotten and increased Their love must have three properties 1. It must be spiritual their affection must be grounded on spiritual respects and shew it self in spiritual effects it must be a love founded on Gods Will and Commandment which requireth them to love one another that so it may be a sound and durable love being grounded upon a lasting and durable foundation and may be able to prevail against all difficulties and impediments Secondly It must shew it self in all spiritual effects of seeking the good of each others souls and if they love one another because God commands it they will love one another so as God commands that is so as to respect the eternal good of themselves 2. It must be plentiful that is to say for the measure exceeding all other loves the husband must love the wife and she him more then father mother children brethren friends there being most neer bonds of union betwixt them they are one flesh Let the husband so love his wife even as himself not meaning it as the phrase is used when it is spoken of the love we bear to our neighbour that he must love her with a love which hath the same properties that our love to our selves for then there were no special matter in it but they must love their wives saith a Reverend Divine even as themselves for measure as much as themselves as Christ loved his Church 3. This love must be a binding love limiting and tying their Matrimonial affections and desires solely to each other Erre in her love continually and let her breasts satisfie thee And Why shouldst thou my son imbrace the bosome of a stranger Desire not the beauty of a stranger in thy heart Means of attaining this love are of two sorts natural and spiritual The natural are sociablenesse and familiar conversing together in the same house at the same table in the same bed therefore God appointed that a new married man for the first year should not be sent abroad to warfare or to any other publick service but should remain at home with his wife that so through the constant society of one whole year their souls might be inseparably united in affection Therefore those take a very bad course that dwell asunder and fare asunder and lie asunder as for state and pomp is the custome of the greater sort of people 2. Spiritual means must
hac Epistola fuit una de auctore altera de authoritate ejus Bellarm. l. 1. de verb. Dei c. 17. Vide Drusium ad titulum ad Hebraeos De side est Epistolam ad Hebraeos esse Scripturam Canonicam Cornel. a Lapide Dr Fulk against Martin Multo facilius dicere quis istius Epistolae non sit Author quà m quis sit Author Cameron Tomo tertio praelect in epist. ad Heb. ubi multis rationibus probare conatur Paulum non fuisse illius Authorem Tantum vellemus Epistolam ad Hebraeos non adscribi Paulo quam firmis Argumentis persuasi simus alium esse Auctorem Calvinus in Epist. It hath pleased the Spirit of God in wisdom to conceal from us the names of the Authors of some Books both in the Old and New Testament God would have us believe his Word though we know not the Authors it is written by the Spirit of God though we know not whose hand God guided Dr Holsworth on Luk. 22. 11 12. g Sciebat nomen suum invisum Hebraeis esse quamvis ad fidem jam conversis propterea quod ipse prae caeteris legem veterem esse abrogatam acerrimè disputabat cujus legis illi adhuc aemulatores erant Actorum vigesimo primo Bellarminus ex Hieronymo haec citat l. 1. de verbo Dei cap. 17. Vide Bezam in titulum illum Epistola Pauli Apostoli ad Hebraeos Certè non pauca sunt in hac Epistola quae alibi apud Paulum totidem penè verbis scribuntur Beza Compare 2 Pet. 3. 15. with 1 Pet. 1. 1. Other Books have no name prefixed and yet they are certainly believed to be Canonical as Iob Iudges Ruth Chronicles h Epistola Pauli ad Hebraeos Hebraico id est sermone tunc in Syria usitato scripta fuit ab alio versa quem quidam Clementem fuisse volunt alii alium Salmasius de Helenistica i Waltherus in officina Biblica Bellarminus ubi supra k Jun. Parallel lib. 3. cap. 9. pag. 466. Vide Waltheri officinam Biblicam l Epistolae aliorum Apostolorum Catholicae dicuntur quia generatim ad omnes â—ideles in omnes quasi mundi partes missae sunt ista inscriptione à Paulinis distinguuntur quae vel ad certas Ecclesias vel ad certos homines missae fuerunt Rivetus in Catholico Orthodoxo Hieron Epist. Fam. M â— Pemble on Justification Sect. 6. â— 1. m This may be seen in the Harmony of Confessions n Rivet Iesuitâ— vapulans c. 9. Waltherus in officina Biblica Sect 281. Waltherus also in officina Biblica holds it Canonical o Rainoldus de lib. Apoc â—om 1. praelect quarta Vide etiam prâ—olectionem tertiam p As Eusebius and Ierom witnesse Chap. 1. 11 13. Eusebius l. 2. 24 3. 21. Zanchy hath done well on the first Epistle Calvin on all three * Irenaeus Tertullian Athanasius Vide Euseb. l. 2. c. 23. l. 3. c. 22. Erasm. in Anno. It is reckoned among the Canonical books and cited by Athanafius Tertullian Cyprian Origen Ierom under Iudes name Iohn neither in his Epistles nor Revelation cals himself an Apostle This short yet General Epistle was written the last of all the Epistles and is therefore called by some Fasciculus It was written by Iude the brother of Iames and Kinsman of Christ he lived longer then all the rest of the Apostles save Iohn Besides the Dedication and Preface it contains two things 1. Warnings of the Church against false Doctors 2. Woes against false Teachers q Vocatur istâ— liber Apocalypsis seu Revelationis quia in eo continentur ea quae Deus revelavit Ioanni Ioannes Ecclesiae Ludov. de Tena Sextus Senensis idem ferè habet Bibliothecae Sanctae l. 7. Apocalypsis Iohannis tot â—habet Sacramentâ— quot verba Hieron epist. Fam. lib. 2. epist. 1. Nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teste Hieronymo soli Scripturae est proprium apud Ethnicos non usitatum sonat revelationem earum rerum quae prius non quidem Deo nobis autem occultae minus manifestae fuerunt Peculiare est Iohanni prae reliquis librorum N. T. Scriptoribus Filium Dei vocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confer Joh. 1. 1. and 14. Iam verò candem appellationem tribuit Filio Dei â—n hoc libro Apoc. 19. v. 13. Gerardus Waltherus Vide Bezae Prâ—legomena in Apocalypsin Non illud receptum est quod ex verbis Apocal. cap. 20. colligerunt Chiliastae qui ab Ecclesia explosi sunt ut Haeretici Sanctos nempe in terris cum Christo regnaturos annis mille Rainold de lib. Apoc. Tom. 2. Praelect 131. r Mr Selden of Tithes cap. 1 ex Bodin Meth. Hist. See Mountag against him c. 1. p. 291. See Broughton on Apoc. p. 244. Apocalypsin Iohannis Commentationibus iâ—tactam se relinquere fatetur Lutherus quod dubiae sit interpretationis arcani sensus in qua etsi periculum sui multi hactenus fecerint nihil certi tamen in medium protulisse Zepperus Mr Perkins on the first three Chapters Consectaries from the Books of Scripture See Luke 1. 69 70. Acts 3. 18 10. 43. â—otum vetus Testamentum rejiciebant Manichaei tanquam à Deo malo profectum Duos n. illi Deos impiè singebant quorum unus bonus malus alter esset Whitakerus de Scripturis Libri digni qui abscondantur magis quam qui legantur Athanas. in Synops. Sac. Script Stephen Act. 7. 42. cites a book of the twelve lesser Prophets and so confirms the authority of them all being in one volume Luke 16. 29. Vide Whitakeri controv 1. quest 3. c. 3. p. 210. * The History of Susanna Dan. 13. and Bel cap. 14. and the song of the three Children Dan. 3. Ezra is accounted by some as the Apocrypha of the Apocrypha because it was never owned for Canonical either by the Jewes Romish Church in general or Protestant Writers The Apocryphal Books are either purer as Syrach Wisdom Bâ—â—â—ch the first of Maccabees and the prayer of Manasses or more impure as the rest Toby Iudith the second of Maccabees the supplement of Esther and Daniel Nos quidem non negamus horum librorum plerosque Sapientiaâ— praesertim Ecclesiaiâ—icum esse valde bonos utiles omnibus Tractationibus praeserendos sed propriè per excellentiam Canoâ—icos esse iâ—sallibilis veritatis è quibus sirma ducantur argumenta id verò inficiamur Rainold de lib. Apoc. praelect 6. See Mr Lightfoot on Luk. 1. 17. p. 5. 6. Acts 6. 1. 9. 29. 11. 20. Solebant pueri praeparari excoli ad audiendas sacras Scripturas libris Sapientiae Ecclesiastici quemadmodum qui purpuram volunt prius lanam insiciunt ut in quit Cicero Rainol de lib Apoc. tom â— praelect 18. * Chamier de Canonc l. 4. c. 2. Musculus Waltherus a Because they were the Scriptures of the Prophets Rom. 16. 26. A
19. and Psal. 19. beg seem to prove it Cardinal Perron having in an excellent Oration before Henry the 3 King of France proved that there was a God and his Auditory applauding him he offered if it pleased the King the next day to prove the contrary whence saith Voetius de Atheismo He was commanded to depart the Court Because saith Vedelius in his Rationale Theologicum l. 1. c. 3. He favoured that opinion of not admitting the principles of reason in arguments of faith Hence it was easie for him from that foundation to plead for Atheisin since it is impossible to prove that there is a God without the principles of Reason Principles can onely be demonstrated testimonis effectis absurdis shewing the absurdities that will else follow There are two kindes of Demonstrations or proofs 1. A demonstrating of the effects by their causes which is a proof à priori Principles cannot be demonstrated à causa and à priori because they have no superior cause 2. A demonstrating of causes by their effects which is a proof drawn à posteriori So principles may be demonstrated All principles being Prima and Notissimae of themselvâ—s are thereby made indemonstrable Vide Aquin. part 1. Quest. 2. Art 2. 3. Quod fit Deus c The weightiest Testimony that can be brought to prove there is a God is to produce the Testimony of God speaking in his word None other in the world can have equal authority Iohn 8. 13 14. Yet this Testimony is not allowed by the Atheists For as they deny that there is a God so they deny likewise that the Scripture is his word Atheomastix l. 1. c. 2. See Rom. 1. 20. Nulla gens tam effera ac barbara quae non cognoscat â—sse Deum Cicero de natura Deorum Epicurum ipsum quem nihil pudendum pudet tamen Deum negare pudet Mornaeus Numen esse aliquod sumitur à manifestissimo consensu omnium gentium apud quos ratio boni mores non planè extinctâ— sunt inducta feritate Grotius de rel Christ. l. 1. Inveniuntur qui sine regâ— sine lege vivunt qui sub dio degunt qui nudi ferarum instar sylvas oberrant avia quaerunt obvia depascuntur Qui religionis specie qui sacris qui numinis sensu planè carerent nulli inventi sunt nulli ctiammon inveniuntur Mornaeus de veritate Christianae relig c. 1. * The most pregnant and undeniable proof of the God-head with the Heathen was the voyce of conscience The Scripture sheweth that the wicked were much terrified in their consciences after the committing of hainous sins Rom. 2. 15. Isa. 57. 20 21. Mark 6. 14 16 So doth common experience teach in Murtherers Theeves and the like Richard the third after his murthers was full of horror and fear the night before he was slain he dreamed that the Devils were tormenting him Credo non erat somnium sed conscientia scelerum Polyd. Virgil. Wicked men may be without faith they cannot be without fear Isa. 33. 14. they are afraid after committing of sin though in secret because they know there is a Supreme Judge who can call them to account Psal. 53. 5 6. Quid resert veminâ—m scire si tu scias Vide Grot. de relig Christiana l. 1. * Acts 16. 25. and 12. 6. Psal. 3. 6. and 46. 1 2. Si fractus illabatur orbis impavidum ferient ruinae Horat. Every effect hath its cause whatsoever is wrought or done is wrought or done by some thing which hath ability and fitness to produce such an effect seeing nothing can do nothing and what hath not sufficiency to produce such and such effects cannot produce them Of whom there be works and effects he is of God there be works and effects therefore there is a God As God is to be felt sensibly in every mans conscicience so is he to be seen visibly in the Creation of the world and of all things therein contained Man the best of the Creatures here below was not able to raise up such a Roof as the Heavens nor such a floor as the earth Doctor Preston Iob 12. 9. Serviunt omnia omnibus uni omnia Mundi Creatio est Dei Scriptura cujus tria sunt folia Coelum terra mare The Sun Moon and Stars move regularly yea the Bee and Ant according to their own ends wonderfully The creatures which have no reason act rationally therefore some supreme reason orders them Finis in sagittâ— determinatur a Sagittante say the Schoolmen Vide Bellarm. de Gratia libero arbitrico l. 3. c. 15. Vos de â—â—ig Progres Idol l. 3. c. 31. The preserving and ordering of the world and humane societies in it the planting and defending of the Church A number of wheels in a Clock do work together to strike at set times not any one of them knowing the intention of the other therefore they are ordered and kept in order by the care of some wise person which knows the distance and frame of each and of the whole An Army of men could not meet together at one time and in one place to fight for or against one City if the wisdom of one General did not command over all A number of Letters cannot all fall orderly together to make perfect sense without some Composer Protogenes by the smalness of a line drawn in a Table knew Apelles the chiefest Artificer He that sees but the shape and effigies of man presently thinks of a Painter Nec terram propter se vel Sol calefacit vel nubes irrigat nec terra vel tepefacta à Sole vel madesacta à pluvia sui gratiâ herbas ac fructus producit sed propter muta animantia ac hominem imprimis qui mentis altae capax in â—oetera dominatur Non suo id confilio faciunt Alius igitur est qui dirigat universum Voss. de orig progres Idol l. 1. par 1. c. 1. Pulchra sunt omnia faciente te Et ecce tu inenarrabiliter Pulchrior qui fecisti omnia Aug. Confess l. 13. c. 20. Hic compoâ—o canticum in Creatoris nostri laâ—dem Sâ— Humani corporis admirabilem constructionem intus extráque conspicimus ut omnia ibi etiam minima suos usus habeant nullo studio nulla industria parentum arte verò tanta ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari Ostendit hoc opificem naturâ— esse mentem excellentissimam Qua de re videri potest Galenus praesertim qua parte oculi manus usum examinat Grotius de relig Christ. l. 1. * Astrology is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech of stars Astronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the stars The Sun is moved by another by whom he is tyed unto such a strict and unaltâ—rable morion that Astronomers can surely tell unto the very minute all the Eclipses that shall ever fall out so long as the world
perferre nequeant Exclamant gemitus edunt vincuntur enim dolore quia deest illis inspirata patientia Lactant. de Iustitia l. 5. Vide plura ibid. Pax itaque corporis est ordinata temperatura partium Pax animae irrationalis ordinata requies appetitionum Pax animae rationalis ordinata cognitionis actionisque consensio Pax corporis animae ordinata vita salus animantis Pax hominis mortalis est Dei immortalis ordinata in fide sub aeterna lege obedientia Pax hominum ordinata concordia Pax domus ordinata imperandi atque obediendi concordia cohabitantium Pax civitatis ordinata imperandi atque obediendi concordia civium Pax coelestis civitatis ordinatissima concordissima societas â—ruendi Deo invicem in Deo Pax omnium rerum tranquillitas ordinis August de civit Dei lib. 19. cap. 13. Vide Thes. Theol. Salmur part 1. De perseverantia fidei The sure mercies of David Isa. 55. 7. * Quae promissiâ— non potest esse conditio nata ut quidam excipiunt quia condâ—tio esset nugatoria quasi diceret Dabo ut non recedatis si non recedatis ut perseveretis si perseveretis Rivet Disp. 11. de persev sanct Vide Croc. in Aug. confes Quaest. 4. c. 67. 2 Cor. 5. 14. Phil. 3. 7. We must deny our own natural wisdome in the things of God Prov. 3. 5. Christianity is a school sect of men that deny themselvs on religious reason See Luk. 24. 27 28 29. We should not only look to the setling of our particular assurance but also cast up our reckoning what religion may cost us Matth. 19. 21. Psal. 45. 10. Rom. 8. 3. 29. 15. 2 Cor. 8. 9. He denied himself for us in the joyes of heaven and in the glory of his Father See M. Hilders on Ps. 51. Lect. 74. M. Ball of the Cov. ch 11. D. Gouge on Ephes. 6. 14. One is said to please one when the chief cause which swayes him to a thing is the consideration of his will made known unto him that he would have it so It respects three several things 1. In reference to the act of any grace it implies truth opposite to hypocrisie prayer which proceeds not out of feigned lips truth in the inward parts Heb. 10. 22. Repentance Faith Love must be unfeigned 2. In reference to the object it takes it entirely thorowly without reservation loves God all in God his holinesse as well as his mercy hates all sinne and all in sinne Psal. 119. 6. 12. 7. 12. 8. 3. In respect of the motive or end singlenesse onenesse of heart Isa. 44. 20. Jam. 4. The comfort of all the Scriptures right to all the creatures benefit of all the Ordinances belongeth to the upright M. Harris The same boldnesse that innocency gives us before men sincerity will give us at the judgement of God * He is the same at all times when goodnesse is persecuted he is good when evil is in credit he is against it in all companies places he is the same in secret and publick because God is alwayes present and the same and so apprehended by the true hearted Revel 21. 3. See Mr Bridges Sermon entituled A vindication of Ordinances on Deut. 18. 15. D Hill on Eph. 4. 15. p. 18 19. M. Manton on Jam. 1. 19. pag. 153 154. M. Symonds Christian plea at the end of sight faith The Familists talk of living in God and upon God immediately they call Ordinances by way of scorn forms they are so if they be rested in but otherwise they are means of serving pleasing and obeying God M. Laurence his vindication of the Scriptures and Christian Ordinances See his Plea for the use of Gospel-ordinances In my first Book I have spoken of reading and meditating in the Word See Isa. 55. 20. Prov. 22. 17. Nehem. 8 3. We must hear the Word with faith Heb. 4. 2. that brings every truth to the soul with divine authority 1 Thes. 2. 13. Heb. 12. 25. and causeth the soul thence to receive it with assurance 1 Thess. 1. 5. and to submit to it See Job 5. ult Luk. 24. 15 30 Obedient hearing is made a sign of grace John 10. â—â— See Joh. 8. 27. A Song or Psalm is a composition of words in strict numbers fit to be uttered in a tunable voice or with an instrument David made many of these The word Psalme is usually limited to signifie a holy Song Fuisse in usua apud Christianos ab ipso exordio nascentis Eâ—clefiae ut in conventibus Ecclesiasticis Psalmodia primum locum haberet cognosci potest ex loco illo Apostoli 1 Cor. 14. 26. Item ex Tertulliano in libro de velandis virginibus extremo Bellarm. de bonis operibus lib. 1. cap. 14. That singing of Psalmes is a duty of the Gospel see Mr Cotton of Singing of Psalmes cap. 4. and M. Manton on Jam. 5. 13. and M. Fords Singing of Psalms a Christian Duty All the while the burnt-offering was in offering they bestowed themselves in singing and gladnesse as we sing a Psalm in the celebration of our Sacrament warrantably by this Mr Hildersam Heron. Singing of Hymns is by some counted an Ordinance that is any person of the Congregation exercising their own gifts should bring an Hymne and sing it in the Congregation all the rest being silent and giving audience M. Edw. See Dr Willet on Exod. 15. pag. 192. See 1 Chron. 15. 27 28. 17. 4 5. Baptisteria multae Ecclesiae retinent quaedam tollunt Organis pâ—eumaticis quaedam utuntur aliae non utuntur Nullae quod sciam ut Antichristianas Ceremonias damnant Crocius in August Confes. Quaest. 2. cap. 29. Hinc fracta illa Musica quae intelligentiam excludit abesse debet à sacris exercitiis pictatis saltem quae cum aliis habemus Ames Medul Theol. l. 2. c. 9. Hujusmodi Musica instrumenta magis animum movent ad delectationem quam per ea formetur interius bona dispositio In veteri autem Testamento usus erat talium instrumentorum tum quia populus erat magis durus carnalis Unde erat per hujusmodi instrumenta provocandus sicut per promissiones terrenas tum etiam quia hujusmodi instrumenta corporalia aliquid figurabant Aquin. 2a 2ae q 91. Art 2. ad 4 tum Musicae Organicae aec instrumentalis usus ita est permissus ac privatim inter Christianos indifferens ut multo satius sit publicè â—â— eo abstinere quam eam introducere aut continuare quia majus subest periculum quam aedificatio Rivet in Cathol Orthodox Talis debet esse Cantus qui intelligentiam verborum non impediat sed potius juvet Proinde quo modo probari potest illa fracta clamosa fragesa Musica in Templis qua ita canitur ut nihil penitus intelligas aut percipias praetâ—r harmoniam Musicam Zanchius in Ephes. 5. 19. Minimè omnium