Leigh's Body of Divinity A SYSTEME OR Body of Divinity Consisting of TEN BOOKS Wherein the FUNDAMENTALS and main Grounds of RELIGION are OPENED The Contrary ERROURS REFUTED Most of the CONTROVERSIES Between US the PAPISTS ARMINIANS and SOCINIANS Discussed and handled SEVERAL SCRIPTURES Explained and vindicated from corrupt Glosses A Work seasonable for these times wherein so many Articles of our Faith are questioned and so many gross Errours daily published By EDWARD LEIGH Esquire and Master of Arts of Magdalen-Hall in OXFORD Quisquis bonus verusque Christianus est Domini sui esse intelligat ubicunque invenerit Veritatem August de Doctrina Christiana l. 2. LONDON Printed by A. M. for William Lee at the Sign of the Turks-head in Fleet-street over against Fetter-lane M. DC LIV. TO ALL THE Orthodox and Godly MAGISTRATES MINISTERS AND PEOPLE of ENGLAND who are Lovers of Truth and Holiness I Am not ignorant that the Socinians make sport in their Books with the Protestant Authours because they call themselves the Orthodox and say We use that as a spell thinking thereby to charm all dissentiates And some that plead for Universal Redemption Apostasie of the Saints and such corrupt Doctrins seem to slight those mormolukes of Arminianism Pelagianism Socinianism Yet there are those who are Orthodox whose judgement is sound in matters of Faith and there are also without question many in these dayes who are Hetrodox and unsound in the Faith We have no such custome nor the Churches of Christ saith the Apostle 1 Cor. 11. 16. The concurrent judgement of the Reformed Churches is not to be slighted That saying of Vincentius Lirinensis cap. 5. in Commonit adversus Haereses is worthy our serious consideration Mos iste semper in Ecclesia viguit ut quò quisque foret religiosior eo promptius novellis adinventionibus contrairet That custome saith he hath still flourished in the Church that the more religious any one was the more readily he would oppose new inventions Truth is precious and should be maintained Errour is dangerous and should be opposed Buy the truth and sell it not saith Salomon Ierusalem is called a City of truth Zech. 8. 3. The Church is called the pillar and ground of truth 1 Tim. 3. 15. Christ came into the world that he might bear witness to the truth Iohn 18. 27. The Prophet Ieremiah complains That none were valiant for the truth Contend earnestly for the Faith which was once delivered to the Saints We can do nothing against the truth but for the truth saith Paul It is made a sign of Christs sheep Iohn 10. 4 5. to take heed of errours and false teachers Our Magistrates should do well to follow the examples of our Iosiah King Edward the sixth and Queen Elizabeth Two things in King Edward 1. In his honouring the Word of God 2. In his opposing of errour and false worship When he was crowned they put into his hands three Swords he answered there was one yet wanting the Word of God the Sword of the Spirit which was farre to be preferred before all those When he was pressed by Bishop Ridley and others to tolerate his Sister Masse in her own Chappel he would not though importuned yeeld thereunto saying He should dishonour God in it and being much urged by them he burst out into tears and they affirmed That he had more Divinity in his little fingers then they in all their bodies Queen Elizabeth after her Coronation when the Bible was presented unto her at the little Conduit in Cheapside she received the same with both her hands and kissing it laid it to her brest saying That the same had ever been her chiefest delight and should be the Rule by which she meant to frame her Government Fregevill a wise French Writer in his Apology for the general cause of Reformation observes two memorable things in Queen Elizabeths Government 1. That under her first Reformation had free and full course throughout England 2. That she was a favourer of the Clergy She once in her Progress visiting the County of Suffolk all the Iustices of Peace in that County met her Majesty every one of them having his Minister next to his body which the Queen took special notice of and thereupon uttered this Speech That she had often demanded of her Privy Councel why her County of Suffolk was better governed theu any other County and could never understand the reason thereof but now she her self perceived the reason It must needs be so said she where the Word and the Sword go together It is the Duty of the Magistrate not onely to regard that the life of his Subjects be civil and honest but also that it be religious and godly Therefore we are taught to pray for them that we may live under them a peaceable life not onely in all honesty but also in all godliness or true worship of God as the word used by the Apostle doth signifie Therefore the King was commanded to take a copy of the whole Law and not of the second Table only implying that he should look to the execution as well of the first Table as the second Ministers also should appear for the truths of God and be able now if ever to convince the gain-sayers Tit. 1. 9. The Scripture is profitable for doctrine and for reproof 2 Tim. 3. 16. Shall we have the Pelagian Doctrine of Free-will and the power of nature pleaded for and our Bertii maintaining the Apostasie of Saints and shall we have no Bradwardines to write de causa Dei nor Augustines de bono Perseverantiae I remember when the worthy Prolocutor of the Assembly with other Divines brought in the Confession of Faith into the House of Commons he said They had been the longer and had taken the more pains about it that it might obviate the errours of the times Sozomen relates a very remarkable story to this purpose When the Synod of Nice was called against Arius many of the wiser Heathens came thither to hear the Disputation there One Philosopher among the rest behaved himself very insolently there and petulantly derided the Christian Ministers an old plain countrey-man ex illustrium confessorum numero being not able to brook his arrogancy desired to dispute with him and having a last gained liberty he began thus Philosophe audito VNVS EST DEVS COELI TERRAE c. Hear Philosopher making a Confession of his Faith there is one God maker of Heaven and Earth and all things Invisible and then shew'd how Christ was born of a Virgin and conversed here with men and died for them and should after come to judge men for all that they had done here on earth and then concludes That these things are so without any other curious search we certainly beleeve Therefore do not spend your pains in vain in a curious refuting of these things which are only rightly understood by faith or in searching how they
vers 14. 1 Pet. 3. 15. Christians should be ready to give an answer to every man which doth ask them a reason of the hope which is in them the foundation is that which is first and surest laid and hath an influence into all the building Men should do all upon trial and solid conviction 1 Thess. 5. 21. 1 Ioh. 4. 1. The Papists would have the people take things upon trust they say those places concerne the Doctours of the Church not the people but compare the 20 and 21. vers in the Thessalonians and 1. vers with 6. in Iohn and we shall see the contrary This trial is profitable First Because truth then will have a greater force on the conscience Secondly This is the ground of constancie 2 Pet. 3. 17. Thirdly Hereby we shall be able to maintain the truth Matthew 11. 19. The Scriptures are fundamentum quo the fundamental writings which declare the salvation of Christians Iohn 5. 37. Christ fundamentum quod the fundamental means and cause which hath purchased and doth give it Iohn 4. 42. The person we must build on is Christ 1 Cor. 3. 11. He is called the foundation of foundations Isa. 28. The doctrinal foundation is the written Word of God which is not only the object and matter of our faith but the rule and reason of it Hold Christ as your Rock build on him the Scripture as your rule and the reason of your believing this is general there are some particulars First Some things are simply necessary It were a notable work for one to determine this how much knowledge were required of all Secondly Not absolutely necessary Some make the foundation too narrow some again too wide some say that if a man nean well and go on according to the light he hath though he know not Christ he shall be saved Others say that all are bound to know distinstly the Articles of the Creed Fundamental truths are all such points of Doctrine which are so plainly delivered in Scripture that whosoever doth not know or follow them shall be damned but he that doth know and follow these though erring in other things shall be saved All the principles of Religion are plain and easie delivered clearly in 1. Scripture they are to be a rule to judge of other Doctrines 2. They are very few say some reduced to two heads by Iohn Baptist Mark 1. 15. and by Paul 2 Tim. 1. 13. 3. In all principles necessary to salvation there hath been agreement among all the Churches of Christ Ephes. 4. 5. though they may differ in superstructures Quod ubique quod semper quod ab omnibus creditur Catholicam est Vincent Lyrin These Fundamentals said a Reverend Divine now with God are twelve three concerning God three concerning Man three concerning the Redeemer three concerning the means of attaining good by this Redeemer Concerning God 1. There is one God which is an Infinite Perfect and Spirituall Essence 2. This one God is distinguished into three Persons or manners of subsistence after an incomprehensible way which we believe but cannot perfectly understand The Father begetting the Son begotten and the holy Ghost proceeding 3. This one God the Father Sonne and holy Ghost is the Maker Preserver and Governour of all things by his Wisdom Power Justice Providence Concerning man 1. That he was made by God of a visible body and an immortal and spiritual soul both so perfect and good in their kindes that he was perfectly able to have attained eternal life for himself which was provided as a reward of his obedience 2. That being thus made he yielded to the temptations of the Devil and did voluntarily sin against God in eating of the Tree forbidden and so became a childe of wrath and heir of cursing an enemy to God and slave to the Devil utterly unable to escape eternal death which was provided as a recompence of his disobedience 3. That he doth propagate this his sinfulnesse and misery to all his posterity Concerning Christ. 1. That he is perfect God and perfect Man the second Person in the Trinity who took the Nature of man from the Virgin Mary and united it to himself in one personal Subsistence by an incomprehensible Union 2. That in mans Nature he did die and suffer in his Life and Death sufficient to satisfie Gods Justice which man had offended and to deserve for mankinde Remission of sins and Life everlasting and that in the same Nature he Rose again from the Dead and shall also Raise up all men to receive Judgement from him at the last Day according to their Deeds 3. That he is the only sufficient and perfect Redeemer and no other merit must be added unto this either in whole or part Lastly Concerning the Means of applying the Redeemer they are three 1. That all men shall not be saved by Christ but onely those that are brought to such a sight and feeling of their own sinfulnesse and misery that with sorrow of heart they do bewail their sins and renouncing all merits of their own or any creature cast themselves upon the mercies of God and the only merits of Jesus Christ which to do is to repent and believe and in this hope live holily all the remainder of their life 2. That no man is able thus to see his sinnes by his own power renounce himself and rest upon Christ but God must work it in whom he pleaseth by the cooperation of his Spirit regenerating and renewing them 3. That for the working of this Faith and Repentance and direction of them in a holy life he hath left in writing by the Prophets and Apostles infallibly guided to all truth by his Spirit all things necessary to be done or believed to salvation and hath continued these writings to his people in all ages Observe those places Act. 15. 11. 1 Tim. 1. 15. Let a man hold this that there was nothing but death in the world till Christ came and that he is come to save sinners Ioh. 17. 3. Secondly There are practical places 1 Cor. 6. 9. Titus 3. 8. Let us 1. See our selves dead without Christ and wholly trust in him 2. Let us be exemplary in our lives and conversations There are other Fundamentals which are only comparatively necessary that is expected from one man which is not expected from another and more from those that live in the Church Have these six Principles of the Apostle not only in your heads but hearts 1. That a man is dead in himself 2. That his remedy lies out of himself 3. Know the Doctrine of the Sacraments 4. The Word of God 5. Have some apprehension of the life to come 1. That there is a passage from death to life 2. That there is a fixed and irrevokable estate after this life 6. Hold the Doctrine of Faith so that Christ may live in you and you be delivered up into that forme of Doctrine lay hold on
of Christs Birth Chap. 5. 2. It consists of seven Chapters Danaeus and Chythraeus have done well on it Nahum It is probable that he lived before the Babylonish Captivity and was contemporary to Micah but ninety years after Ionah It consists of three Chapters which contain both a prediction of the destruction of the Assyrians ch 1. and also an Explication of the causes of it Chap. 2. and 3. Danaeus is the best Expositor of this Book The Hebrews think that both Nahum and Habakkuk wrote in the times of Manasseh Both the order in which these Books were anciently placed and the things themselves which are contained in their writings do intimate as much Grotius Habakkuk Luctator It is probable that he lived about Ieremiahs time or a little before It consists of three Chapters Grinaeus and Danaeus have done well on him Zephany He prophesied in the times of Iosiah King of Iudah and was contemporary to Ieremiah He prophesieth especially of the overthrow of the Kingdome of Iudah It consists of three Chapters Danaeus hath done well on this Prophecy Haggai Chag signifieth a Feast in Hebrew his name signifieth Festivus laetus aut festum celebrans vel diligens quòd Templi Hierosolymitani aedificationem post Captivitatem maximè urserit He began to prophesie after the Babylonish Captivity in the second year of Darius King of Persia Ezr. 5. 1. Hag. 1. 1. Grinaeus and Danaeus have done well on this Zachary He prophesied after the Babylonish Captivity and followed Haggai within two moneths he handleth the same subject it consists of fourteen Chapters His Book is more large and obscure then any of the twelve Prophets Danaeus hath done well on the whole and Mr Pemble on nine Chapters Malachi Nuncius seu Angelus meus Mal. 4. 4 5 He was the last Prophet of the Old Testament See Grotius of him Tertullian cals him the Limit and Land-mark of both Testaments Limes inter vetus Novum Testamentum It consists of four Chapters Danaeus and Polanus and Stock have commented well on this Book So much concerning the several Books of the Old Testament CHAP. IV. Of the New Testament THe New Canon is that which the Christian Church hath had written in Greek from the time of Christ and his Apostles and it summarily containes the Word published by Christ and his righteous acts The History of which is in the four Books of the Evangelists the Examples in the Acts of the Apostles the Exposition in the one and twenty Epistles and lastly the Prophecy in the Revelation All the Books of the New Testament were written in Greek for divers Reasons First Because that Tongue in the time of Christ and his Apostles was the most excellent of all among the Languages of the Gentiles Secondly Because it was then most Common as Latine is now Tully shews Orat. pro Archia Poeta how far the Greek Tongue spread Thirdly Because in this Tongue all the Philosophy and Sciences of the Gentiles were written The Greek Tongue by the writing of Philosophers Orators Historians and Poets was fraught with the best learning which Heathenism afforbed It came to passe by the singular Providence of God that this Testament was written in one Tongue only for what Nation else would have yielded to another that the Scriptures in their Tongue were Authentick and so the seeds of debate might have been sown amongst them All almost agree in this That all the Books of the New Testament were written in the Greek Tongue it is only doubted concerning three of them the Gospel of Matthew Mark and the Epistle to the Hebrews Many affirm that the Gospel of Matthew was written by Matthew in Hebrew or rather in Syriack the Language used by Hebrews in the time of Christ and his Apostles that the Epistle to the Hebrews was written in Hebrew and Mark in Latine All the New Testament is penned from God in Greek The Reporters that St Matthew wrote in Hebrew or St Paul to the Hebrews never marked the Greek styles of both in Attique formes of speech that Salem hath not And the holy Ghost never translated Books but kept still the original of all that he would have translated Here be four Dialects the Attique Judean Thalmadique and Apostolique By ignorance of which much darknesse covereth dealers with the New Testament Broughtons Lords Family It is certain that the Primitive Church from the first times used the Gospel of Matthew written in Greek and counted it Authentical If any one say That the Latine Edition of Mark in the vulgar is not a version but the first Copy he may easily be refuted from the uniform style in it with other Latine Gospels and it will appear to any Reader that the Gospel of Mark which the Roman Church useth is later then the Greek and that the Latine was made from it For the Epistle to the Hebrews though many among the Ancient thought it was written in Hebrew yet all agree that the Greek Edition was in use thence from the first times of the Church Glassius saith Matthew wrote his Gospel first in Greek for his style agrees with Mark. Writers acknowledge that there is an Ancient Hebrew Copy of Matthew but upon good ground deny that it is the original truth for besides that by received Tradition it is held otherwise Matth. 1. 23. and other such like places do evince it for why should he writing in Hebrew interpret Hebrew words to them which understand that Language Hieron in quatuor Evangelia and Salmasius hold that Matthew was written in Hebrew Evangelium Matthaei Hebraicè ab auctore scriptum esse nemo non veterum tradidit Hebraeum illud Syriacum esse quod in usu tunc temporis in Iudaea fuit Hieronymus docet qui Evangelium Matthaei scriptum fuisse testatur Chaldaico Syroque Sermone Salmas de Helâ—enistica Erasmus Cajetan Calvin Iunius Whitaker Gomarus Causabone Gerhard deny that Matthew was written in Hebrew Chamier de canone l. 12. c. 1. saith we have the New Testament in Greek for although some contend that the Gospel of Matthew and the Epistle to the Hebrews was written in Hebrew yet saith he it is very uncertain and so propius fâ—lse I think saith Rivet that the Epistle to the Hebrews was written in Greek a Tongue then most common and which was used by many Hebrews which were called Hellenists That Mark should be written in Latine originally is improbable many of the reasons alledged to prove that Matthew was not written in Hebrew are of force here also the Jews at that time of the writing of the New Testament did speak Syriack and not Hebrew which Language is mixt consisting of Hebrew and Chaldee therefore saith Whitaker it is more probable that Matthew and he which wrote the Epistle to the Hebrews wrote in Greek because the Greek Tongue was not unknown to the Jews which were Hellenists Act. 6. 1. and other
hath not the Church for his Mother 1. The Act of Faith in these words tacitly implied I beleeve 2. The Object of this Faith the Church described by two Properties viâ— 1. Sanctity in that it is called Holy 2. Universality in that it is stiled Catholick Concerning the act of this Faith I beleeve though it be not prefixed to the beginning of this Article as neither to the rest which follow it yet it is to be understood the former I beleeve which precedes the Article of the holy Ghost communicating it self to this and the subsequent and that chiefly for two Reasons The one to teach us that the principal object of our Faith is God himself considered in Unity of Essence and Trinity of Persons and therefore to each of the Persons there is either a Beleeve prefixed or the particle in set before to shew that on them we are to build the certainty and assurance of our hope but as for these Articles of the Church The forgivenesse of sins The Resurrection of the body and the like they being creatures are but the secondary objects of our Faith not to be trusted upon immediately in themselves and therefore have not a Credo a Beleeve apart to themselves but prefixt to one of the Persons I beleeve in the holy Ghost The other to set out and divide by this means unto every of the Persons a special work Creation to the Father Redemption to the Sonne Sanctification to the holy Ghost Question is made What the words are which are to be supplied in this Article The holy Catholick Church whether I beleeve or I beleeve in I beleeve as is generally determined by the Orthodox Kahal in Hebrew ordinarily translated Ecclesia sometimes Synagoga is taken for an Assembly or Congregation and that sometimes in the evil part for an Assembly of wicked men as Gen. 49. 6. Psal. 2â— 5. sometimes in the good sense for an Assembly of men gathered together for a holy or civil use or end Nehem. 5. 13. 1 Sam. 17. 47. 1 Chron. 13. 2. Deut. 23. 1 2 3. Psal. 8. 22 23. Gnedah or Hedah ordinarily translated Synagoga doth also signifie an Assembly or Congregation gathered at set hours and places appointed Sometimes it notes a rebellious tumultuous and evil Assembly Psal. 106. 17 18. Numb 16. 48. and sometimes an orderly and lawful Congregation as Psal. 1. 5. Ier. 30. 20. Exod. 12. 19 47. Gnedah signifieth something more noble then Kahal as being the special Ecclesia in prophane Authours signifieth an Assembly of Citizens which by the voice of the Crier was called from their domestick affairs and the rest of the multitude to hear the sentence of the Senate so it is all one with Concio which is derived à Ciendo because all were called by publick Edict into the Assembly In the New Testament it is once taken for a disorderly and confused Assembly Act. 19. 32 39 40. But that one place excepted it is ever taken for a multitude or society with a disposition or relation to Religion And so it notes 1. The company of all the faithful Mat. 16. 18. Ephes. 1. 21 22. 4. 16. 5. 25 26. Col. 1. 18 24. Ephes. 5. 27 32. it is also taken indefinitely for every multitude and society of beleevers in Christ Act. 2. 47. Gal. 1. 13. 1 Cor. 15. 9. 12. 20. Act. 5. 11. 8. 1. 2. More particularly it signifieth any Assembly gathered together for the worship of God Act. 9. 31. 14. 23. 1 Cor. 11. 16. The Church in its primary signification may be defined A multitude or society of faithful men called out of all mankinde corrupted by the Ministery of the Word according to the good pleasure of God united as living members to Christ their Head and in him partaking of grace in this life and glory in the life to come to the praise of Gods wisdom power and riches of his mercy 1. It is a multitude 1 Cor. 10. 17. and that out of every Nation Language Tribe and People Apoc. 5. 9. 2. It is a society of men not of Angels Heb. 12. 22. See Ephes. 3. 10. L'Empereur in his Theses saith If the word Church be generally taken it is certain that the Angels also belong to it for the Church is the body of Christ Ephes. 1. 23. but Christ is the Head not only of men but also of Angels Col. 2. 10 18 19. They are our fellow-servants Revel 19. 10. and fellow-brethren Iob 1. 6. by Christ Ephes. 3. 15. 3. A society of the faithful called effectually and savingly out of the world or mankinde corrupted by the Gospel The Church is either Jewish or Christian the Christian either Primitive or Successive and they again in respect of Manners are Pure or Impure in respect of Worship Sound or Idololatrical in respect of Doctrine Orthodox or Heretical in respect of mutual Communion Catholick or Schismatical There are divers and glorious Elogies of this Church visible in the Scriptures it is called The City of God Heb. 12. 22. The heavenly Ierusalem there also Ierusalem which is from above Gal. 4. 26. The house of God the pillar and ground of truth 1 Tim. 3. 15. Christs sheepfold John 10. 16. The Spouse of Christ Cant. 4. 8. 2 Cor. 11. 2. Revel 21. 9. The body of Christ Eph. 1. 22 23. Col. 1. 18. The Church is Triumphant or Comprehensorum and Militant or Viatorum 1. Triumphant viz. that part of men who having overcome the flesh the world and the Devil now reign with God and Christ gloriously in Heaven 2. Militant viz. that part of men which yet conflict with those adversaties That distinction relies on the words of the Apostle Ephes. 3. 15. The Apostle speaks of the Triumphant Church 2 Tim. 4. â—6 7. Heb. 12. 23. Revel 7. 9. Hence their errour is refuted who think that the souls of the dead do sleep even to the Resurrection or who think that the souls of the godly and faithful till that time are excluded from the vision of God and heavenly glory See 2 Cor. 5. 6 7 8. Phil. 1. 23. Revel 14. 13. the Apostle speaks of the Militant Church 1 Tim. 6. 12. That which is spoken to one is understood of all Gal. 5. 17. 1 Pet. 2. 11. 1 Iohn 5. 4. Ephes. 6. 11 12. The Church is Militant either in deed or in shew only and profession those indeed belong to the Militant Church which are called according to purpose viz. the truly faithful and elect Those are the true members of the body of Christ who by faith are united to Christ and ingraffed in him who are partakers of the holy Ghost who draw grace and spiritual life from Christ Rom. 8. 9. Col. 2. 19. Ephes. 5. 25 26 27. but the wicked and hypocrites onely in name and profession belong to the Church for they have no true Communion with Christ they no more belong to the mystical body of Christ then a
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
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
or if in the Articles of Religion any doubt or difficulty arise which cannot be decided out of Translations we must necessarily then have recourse to the Hebrew of the old and the Greek of the new Testament as Augustine witnesseth and Ierome in lib. Contra Helvidium Bellarmine grants that sometimes we must have recourse to the Hebrew and Greek fountains 1. When in the Latine Edition there be any errors of the Scribe 2. When there are divers readings 3. When there is any thing doubtful in the words or sentence 4. To understand the force and Energy of the word because all things are more emphatical in the Original 4. If the authority of the authentical Copies in Hebrew Chaldee and Greek fall then there is no pure Scripture in the Church of God there is no High Court of Appeal where controversies rising upon the diversity of translations or otherwise may be ended The exhortation of having recourse unto the Law and to the Prophets and of our Saviour Christ asking how it is written and how readest thou is now either of none effect or not sufficient The Papists differ among themselves in this controversie about the corruption of the originals Some of them say That the Hebrew of the Old and the Greek of the New Testament is not generally corrupted and yet is not so very pure a fountain that whatsoever differs from it is necessarily to be corrected by it Others say That the Jews in hatred of the Christian faith depraved and much corrupted the Hebrew Text of the Old Testament Which opinion as absurd is rejected by Bellarmine and is easily refuted I shall first lay down some reasons against the grosser opinion and also that of of Bellarmines before I come to Answer the particular Objections of the Papists 1. Ierome and Origen thus argue if the Jews corrupted the Hebrew Text of the Old Testament then they did this before the coming of Christ or after it Not before his coming for there was no cause why the Jews should do it and our Saviour Christ would never have suffered so gross a crime to have passed without due reproof when he was not silent for lesser faults On the contrary our Saviour sendeth us to the Scripture to learn the Doctrine of salvation Luke 16. 29. and proveth his Doctrine out of Moses and the Prophets Not after Christs coming then the Testimonies cited by Christ and his Apostles would have been expunged by them and the special prophesies concerning Christ but they are all extant The Jews have and yet still do keep the holy Text of Scripture most religiously and carefully which may appear since as Iohannes Isaac contra Lindan l. 2. a learned Jew writeth that there are above 200 arguments against the Jews opinion more evident and express in the Hebrew Text of the Old Testment then there be in the Latine translation From the days of our Saviour Christ until this time the Jews keep the Scripture with so great reverence saith the same Isaac ut jejunium indicunt si illa in terram ceciderit they publish a fast if it fall upon the ground This Testimony of Isaac Levita is the more to be esteemed because he was Lindans own Master and professor of the Hebrew Tongue in the University of Coolen and hath written three Books in the defence of the Hebrew truth against the cavils of his Scholar Arias Montanus for his rare skill of Tongues and Arts was put in trust by King Philip to set forth the Bible in Hebrew Greek and Latine wherein he hath reproved that Treatise of Lindan and disclosed his folly Muis who hath written a Commentary on the Psalms a great Hebrician and learned Papist hath written against Morinus about this subject The most learned Papists Senensis Bannes Lorinus Pagnine Marinus Brixianus Valla Andradius Bellarmine and Genebrard hold That the Jews did not maliciously corrupt the Hebrew Text. Iosephus l. 1. contra Appian who lived after our Saviour saith That the Jews did keep the holy Scripture with so great fidelity that they would rather dye then change or alter any thing in it Euseb. Eccles. Hist l. 3. cap. 10. teacheth the same thing The Stupendious diligence of the Massorites in numbering of the words and letters with the variations of pointing and writing least any place or suspition should be given of falsifying it seems to be a good plea also against the Jews wilful depraving of Scripture Paulo post Hieronymmm confecta est Masora quam utilissimum thesaurum Arias appellat Chamierus Masora opus immensum Herculeo labore elaboratum quo omnia Scripturae vocabula syllabae litterae apices numerantur illud Rabbini usitata appellatione Legis vocant sepimentum Dilher Elect. l. 1. c. 22. Vide Muis de Heb. edit Author ac verit If Origen or Ierome the two chiefest Hebricians among the Fathers had had the least suspicion of this they would never have bestowed so much time in the learning of this tongue nor have taken such indefatigable pains in translating the Bibles out of Hebrew Yet Morinus would seem to give answer to this viz. That we might convince the Jews out of their own Books Ierome doth in a thousand places call it the Hebrew truth fontem limpidissimum and prefers it before the Translation of the Septuagint and all other versions whatsoever He calls the Hebrew in the Old and Greek in the New Testament Fontes veritatis Farther if the Jews would have corrupted the Scripture they could not for the Books were dispersed throughout the whole world how could the Jews then being so far dispersed themselves confer together and corrupt them all with one consent The Books were not onely in the hands of the Jews but of Christians also and in their custody and they would never have suffered the Books of the Old Testament which are the foundation of faith and life to be corrupted Adde if the Jews would have corrupted the Scripture they would have corrupted those places which make most against them concerning Christs person and office as that prophesie of Dan. 9. of the Messiahs coming before the destruction of Ierusalem that Hag. 2. 9. which setteth out the glory of the second Temple to be greater then the glory of the first in regard of the presence of the Lord in it that Gen. 49. 10. Who is such a stranger in the Jewish controversies as to be ignorant how stoutly and pertinaciously many of the Jews deny that by Shiloh there is understood the Messias but the three fold paraphrase there hath expresly added the word Messias and stops the mouthes of the Jews who must not deny their authority so that they fear nothing more then to contest with those Christians who read and understand the Chaldee Paraphrases and interpretations of the Rabbines See Mr. Mede on that Text. Psalm 2. 12. where the vulgar Latine hath apprehendite disciplinam quae lectio nihil magnificum de
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.
Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being faithful stewards and revealing the whole counsel of God unto the people 4. It hath been the practice of Hereticks as Augustine affirmeth at all times to cover their dreams and phantasies with this sentence of our Saviour Christ. Lastly If it be asked What were those grave and great mysteries which the Apostles could not for their rudeness bear they are forsooth oyl and spittle in Baptism Candles light at noon dayes which was not in the darker time of the Law baptizing of Bels and such like gue-gaws as the grossest and carnallest men are fittest to receive Object 2 Thess 2. 15. Therefore Brethron stand fast and hold the Traditions which ye have been taught whether by word or our Epistle From these words say our Adversaries it appears that all things were not written Et nullum Papistae in Scripturis locum probabiliorem inveniunt saith Whitaker The Hereticks say the Rhemists on this place purposely guilefully and of ill conscience refrain in their Translations from the Ecclesiastical and most usual word Tradition evermore when it is taken in good part though it expresse most exactly the signification of the Greek word but when it soundeth in their fond phantasie against the Traditions of the Church as indeed in true sense it never doth there they use it most gladly Here therefore and in the like places that the Reader may not so easily like of Traditions unwritten commended by the Apostle they translate Instructions Constitutions Ordinances and what they can invent else to hide the Truth from the simple or unwary Reader whose Translations have none other end but to beguile such by Art and Conveyance Thus farre the Rhemists Paul taught the Thessalonians some things by word of mouth which he taught them not in his two Epistles which he wrote unto them therefore he taught some Doctrins which he wrote not as if that Paul wrote no more Epistles then these two whereby that which he taught not them in writing unto them he taught them by writing unto others Secondly How followeth this Argument Paul wrote not all the Doctrines of God unto the Thessalonians therefore they are not all written in the Prophetical and Evangelical writings whereas it is plainly testified that the Old Testament containeth a perfect Rule of the Doctrine of salvation the New being written for a Declaration of the fulfilling and further clearing of that in the Old Testament Thirdly It appeareth manifestly in the Acts what was the summe of that which Paul taught the Thessalonians by word of mouth For there it is witnessed that Paul taught out of the Scriptures that it behoved Christ to suffer and rise again from the dead and that Jesus was Christ this teaching then by word is there limited to the Scriptures of the Law and Prophets Neither ought it to seem strange that this was the summe of all which the Apostle taught at Thessalonica where he he tarried so small a while when amongst the Corinthians where he remained longest of any place and consequently taught most he sheweth that he taught nothing but Christ and him crucified Fourthly The Apostle himself in this very place calling vers 14. whatsoever he taught by word or wrote by the name of the Gospel doth declare evidently that he taught nothing but that which is contained in Scripture seeing the Apostle defineth the Gospel which he preached to be that which is contained in the Scriptures Fifthly That the Thessalonians had some part of Christian Doctrine delivered by word of mouth that is by the Apostles preaching at such time as he did write unto them and some part by his Epistles the Text enforceth us to grant But that the Church at this day or ever since the Testament was written had any Tradition by word of mouth necessary to salvation which was not contained in the Old and New Testament we will never grant The Papists do commonly abuse the name of Tradition which signifieth properly a delivery or a thing delivered for such a matter as is delivered onely by word of mouth and so received from hand to hand that is never put in writing but hath his credit without the holy Scripture of God as the Jews had their Cabala and the Scribes and the Pharisees their Traditions besides the Law of God For the justifying of our Translation it is true that we alter according to the circumstances of the place especially considering that the word Tradition which of it self is indifferent as well to that which is written as to that which is not written hath been of us and them appropriated to note forth onely unwritten Constitutions therefore we must needs avoid in such places as this the word Traditions though our last Translation useth it where the simple might be deceived to think that the Holy Ghoâ—t did ever commend any such to the Church which he would not have committed to writing in the holy Scriptures and in stead of the word so commonly taken although it do not necessarily signifie any such matter we doe use such words as doe truely expresse the Apostles meaning and the Greek word doth also signifie therefore we use these words Ordinances or Instructions Institutions or the Doctrine delivered all which being of one or near sense the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie and the same doth Tradition signifie if it be rightly understood Object 1 Timothy 6. 20. O Timothy Keep that which is committed to thy trust By the name of pledge saith Bellarmine not the Scripture but the treasure of unwritten Doctrine is understood Depositum say the Rhemists is the whole Doctrine of Christianity being taught by the Apostles and delivered their Successors Answ. Though other learned men interpret this pledge or gage to be the gift of the Holy Ghost yet we willingly acknowledge that it is to be understood of the Doctrine of Christianity as that which hath best ground both by circumstance of this and conference of other places Whence we inferre That the Doctrine of truth is not the Churches Decrees but the Lords given to the Church to keep only wherewith the Title of a pledge cannot stand unlesse one may lay to pledge a thing in his own hands since in Popery the Church her self maketh the Doctrine which her self taketh to pledge Herein they handle it like a pledge that they lock it up fast where the people of God for whose use it is given to be kept cannot come unto it What had become of the Law of God if others had not been more faithful keepers of it then the Priests to whom the principal Copy thereof written with the finger of God himself was committed There are some points of faith not contained in the Scripture neither in the Old nor New
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
at Geneva in Calvins time he denied that Christ was Gods Son till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat The Ministers of Transylvania in a most pestilent book of theirs often contumeliously call him Deum Tri-personatum whom we holily worship Hoornbeeck Anti-socin l. 2. c. 5. sect 1. p. 415. Those of Polonia in their Catechism say That there is but one Divine Person and urge Iohn 17. 3. 1 Cor. 8. 6. Ephes. 4. 1. Zanchy long since hath vindicated the truth and refuted them Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianism chap. 3. and ch 1. p. 6. Some glory in this as a great argument against the three Persons in the Trinity If there be Persons in the Trinity they are either something or nothing Nothing they cannot be Non entis nullae sunt affectiones if something they are either finite or infinite finite they cannot be nor infinite then there should be three Infinites It is 1. plain in Scripture there is but one God 1 Cor. 8. 4. 2. The Scripture speaks of Father Sonne and holy Ghost or Spirit these are said to be three 1 Iohn 5. 7. 3. The God-head is attributed to all and the essential Properties belong to all 4. Something is attributed to one in the Scripture that cannot be said of all The Sonne was made flesh and the Sonne is begotten this cannot be said of the other the Sonne and the Spirit are sent but this cannot be said of the Father It is not strange among the creatures that a Father should be distinguished from himself as a man the Persons are something and infinite each of them infinite as each of them is God yet not three Infinites nor Gods so Athanasius in his Creed A Person is Essentia divina cum proprietate sua hypostatica the divine Nature distinguished by an incommunicable property though we cannot expresse the manner of this great mystery yet we should believe it The ground of Arminianism and Socinianism is because they would examine all the great truths of God by their Reason That saying of Bernard here hath place Scrutari haec temeritas est credere pietas est nosse vero vita aeterna est That the Father is God is confessed by all and it is manifest from Scripture we are directed to pray to him The Apostle saith Grace to you and peace from God our Father Philem. v. 3. See Rom. 1. 7. 1 Cor. 8. 6. Ephes. 1. 3. That Christ is God is proved 1. By clear Texts of Scripture affirming this truth in so many words The Prophet fore-telling of him saith this is his name by which you shall call him Iehovah or The Lord our Righteousnesse Jer. 23. 16. and The mighty God Isa. 9. 6. Paul saith Rom. 9. 5. Who is God over all blessed for ever and St. Iohn saith 1 Iohn 5. 20. This is very God and St. Paul saith 1 Tim. 3. 16. Great is the mystery of Godlinesse God manifested in the flesh and accordingly Thomas made his confession Ioh. 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extream impiety had he not been God Vide Bellarm de Christo l. 1. c. 4 5 6 7 8 9. 2. By evident Reasons drawn from the Scripture He hath the Name Titles Works essential Attributes and worship of God ascribed unto him in Scripture 1. Divine Names and Titles are given to Christ He is the only blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. and 19. 16. He is called The Image of the invisible God Col. 1. 15. The brightnesse of his glory Heb. 1. 3. The word and wisdom of the Father Prov. 8. 12. and 9. 1. He is called the Word because he is so often spoken of and promised in the Scripture and is in a manner the whole subject of the Scripture he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum articulo Joh. 1. 1. Act. 20. 28. 1 Tim. 3. 16. The great God Titus 2. 13. The true God 1 John 5. 20. God over all or Blessed above all Rom. 9. 5. The most high Luk. 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Iehovah the proper name of God alone Iohn 20. 28. My Lord Jude 4. The only Lord Acts 10. 36. The Lord of all 1 Cor. 15. 48. The Lord from Heaven 1 Cor. 2. 8. The Lord of glory 1 Cor. 2. 8. The Lord of Heaven and Earth Matth. 28. 18. These Titles are too high and excellent to be given unto any meer man whatsoever God therefore who will not have his glory given to another would never have given these Titles to another if he were not God 2. The works of God even the principal and most eminent of all which are proper to the Lord only are ascribed to Christ. 1. The work of Creation even of creating all things Iohn 1. 3. and Col. 1. 16. He for whom and by whom all things were created is very God For Christ and by him all things were created therefore he is very God Heb. 1. 10 11 12. The foundation of the earth and the creation of the Heavens and the change which is to happen to both at the last day are attributed to the Sonne of God 2. The work of Preservation and Government is attributed to him also he is before all things and by him all things consist Heb. 1. 2. He who upholds all things by his powerful word is God So doth Christ therefore he is God 3. The working of Divine miracles raising up the dead by his own power is given to him Ioh. 6. 54. and Ioh. 5. 21. He that can quicken and raise the dead is God So doth Christ therefore he is God 4. Redeeming of mankinde Luke 1. 68. Matth. 20. 28. Ephes. 1. 7. Revel 1. 5. 5. Sending of the holy Ghost Iohn 21. 22. and 14. 16. and of Angels is ascribed to him Mat. 13. 41. Revel 1. 1. He forgives sins Mark 9. 2 5. He gives eternal life 3. The principal and incommunicable Attributes of God are given to him 1. Omniscience Iohn 2. 24 25. He knew all men and he knew what was in them Ioh. 21. 17. Lord thou knowest all things 2. Omnipotency Revel 1. 8. and 4. 8. and 11. 17. Phil. 3. 21. 3. Eternity Ioh. 17. 5. Revel 1. 18. Iohn 1. 1. Isa. 9. 6. He is called The everlasting Father 4. Omnipresence Matth. 18. 20. 5. Unchangeablenesse Heb. 1. 11 12 13. and 13. 8. He that is Omniscient Omnipotent Eternal Omnipresent Unchangeable equal to the Father in Majesty and Glory Phil. 2. 16. is God So is Christ therefore he is God Lastly Worship due to God is ascribed to him Heb. 1. 6. Let all
above others The Doctrine of Creation is a mixt principle partly discovered by nature and chiefly in the word Consider it 1. Ex parte rei so the thing it self was known to the Heathens 2. Ex parte modi faith onely teacheth what it is the manner and circumstances of the Creation how and wherefore the world was made was wholly unknown to them because these things are not matters of sense but depend on the limitation of Gods will nor matters of reason but depend on the exuberancy of his power The same individual assent to the same truth may be both Cognitio Scientiae and Cognitio Fidei By Faith we know that the worlds were made and assent to it And by demonstrations it may be proved that the world was made and these also are sufficient to perswade assent Now we from both grounds jointly assent to this proposition that the world was made The which Assent in respect of the Ground propter evidentiam rei is an assent of Science or natural knowledge In regard of the other Ground propter anthoritatem dicentis is an assent of Faith or supernatural knowledge Mr. Wallis Truth tried ch 8. Secondly and probably the light of nature shining in these reasons 1. The original of Nations laid down by Moses Gen. 10. and elsewhere which could not be fained by him since some memory of them was then extant among many which yet in progresse of time was extinguished 2. The beginning of Arts the first inventers whereof are known and in what time they flourished for it is not probable that so many ages before mankinde lived without Arts and that in these last times they were all both invented and perfected 3. The newnesse of all Heathenish Histories the ancientest of which tell of nothing before Noah's flood or the beginning of the Assyrian Empire under Ninus The holy History it self is only of 4000 yeers or thereabout which neverthelesse is the greatest mouument of antiquity Now it would be a most unworthy reproach and contumely cast upon all those men who had lived so many infinite ages ago to say they were so ignorant that they could not or so slothful that they would not deliver in writing what was done in their times 4. The decay of mans body and age which from a great strength quantity bignesse and time of life is now come down to a narrow scantling which if had decreased so alwaies in infinite ages it would by this time have been brought almost to nothing 5. The certain series and order of causes and impossibility of their proceeding in infinitum for it must needs be that there should be one first which is the universal cause but first it is not unlesse it be One nor One except it be God 6. As a thing is so it works but God doth not depend upon another in his being therefore neither in working doth he require a pre-existent matter 7. Art presupposeth nature and nature matter but God in working is a more excellent cause then art or nature therefore presupposeth nothing in working 8. The first cause viz. God is infinite therefore he can do whatsoever implyeth not a contradiction but the Creation of things in time implieth it not 9. Whatsoever perisheth hath a beginning the world doth perish because all its parts decay and are subject to corruption therefore the whole The Angles and souls of men are changeable by nature as appears by the fall of the Devil and mans fall 10. Either the world was eternal or had a beginning It could not be eternal 1. Because it is compounded of divers parts and those in nature contrary one to another which could not meet together in that order themselves therefore it was made by some-what and then either by it self which could not be for that which makes is before that which is made and the same thing cannot be before it self or else it was made by some creature which could not be because that is but a part of the whole and therefore meaner then it considered as whole and not able to make it 2. The world could not be eternal because it is limited in respect of place quantity power therefore it is not infinite in time That which is eternal is the first thing and consequently the best therefore God is only so having no parts nor being subject to corruption By these reasons it is evinced that the world is not eternal but was created by the chief work-man of all things in time But concerning the time of the yeer when the world was made whether in Summer Autumn or the Spring we will not raise any curious and unprofitable questions See Sarsans Chronologia vapulans page 123. Let it suffice to know that it was created by God in the beginning Gen. 1. 1. that is in the beginning of time or rather together with time then in time for the instant and moment of Creation was the beginning of all following but not the end of precedent time Hitherto concerning the efficient cause there followeth the matter of Creation Of the first and immediate Creation there was no matter at all the Divine power drew out nature it self not out of any Pre-existent matter but out of meer nothing Materiam noli quaerere nulla fuit Nothing but nothing had the Lord Almighty Whereof wherewith whereby to build this City Thus were created all incorporeal and immaterial Substances the Angels the reasonable soul and the highest Heaven as some say for those things which are void of matter cannot be framed out of matter 2. The mediate Creation is when a thing is brought forth of a praeexistent matter yet so rude and indisposed that it may be accounted for nothing so Adams body was created of the dust or slime of the Earth Gen. 2. 7. Beasts and birds out of the Earth Gen. 1. 19. which God did meerly of his good pleasure no necessity compelling him nor the matter he took any way helping him in working it was nothing privatively as they call it Divines observe four things in Gods Creation 1. His Command whereby he said Let there be light and there was light Gods words are things 2. His Approbation whereby all things are acknowledged as good God saâ— they were good They were so in respect of their own kinde and nature 2. In respect of the universe that is apt for the end for which they were made free from all defect and deformity God made all the creatures to be serviceable one to another especially to man 1 Tim. 4. 4. I cannot tell by what Logick we call a Toad a Bear or an Elephant ugly they being created in those outward shapes and figures which best expresse those actions of their inward forms And having past that general visitation of God who saw that all that he had made was good that is conformable to his will which abhors deformity and is the rule of order and beauty D. Browns
and blaspheming of it Mr. Bedford Of the sin unto death out of 1 Iohn 5. 16. Mr. Deering on Heb. 6. 4 5 6. saith It is a general Apostacy from God with wilfull malice and an unrepentant heart to persecute his truth to the end Mr. White in his Treatise of this sin thus describes it It is a wilfull malicious opposing persecuting and blaspheming the truths of God against knowledge and conscience without ever repenting and grieving for so doing but rather fretting and vexing that one can do no more It is a totall falling away from the Gospel of Christ Jesus formerly acknowledged and professed into a verball calumniating and a reall persecuting of that Gospel with a deliberate purpose to continue so to the end and actually to do so to persevere till then and so to passe away in that disposition It is a spitefull rejecting of the Gospel after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof It is a sin committed against clear convincing tasting knowledge with despight and revenge Heb. 10. 29. 1. It must be a clear knowledge an ignorant man cannot commit it 2. Such a knowledge as le ts in a tast of the goodnesse as well as discovers the truth of the Gospel Heb. 6. 3. yet goes against this knowledge with despight opposeth the motions of Gods Spirit with rage this puts a man into the devils condition Compare Heb. 6. 4 5. with 10. 26 27. It is a voluntary way of sinning after one hath received not only the knowledge but the acknowledgement of the truth so much knowledge as subdues the understanding The will is chiefly in this sin he sins wilfully he trampleth under his foot the blood of the Son of God sins maliciously and with revenge The Jews put Christ to death with the greatest malice The conditions of that sin are 1. Hatred of the truth 2. A settled malice 3. An obstinate will 4. An accusing conscience Therefore this sin is distinguished from other sins by three degrees 1. That they all fall toti 2. Ã toto 3. In totum 1. Toti Because they fall from God and his gifts not out of infirmity or ignorance but out of knowledge will and certain purpose 2. A toto Because they cast away and oppose the whole doctrine his authority being contemned 3. In totum Because they are so obfirmed in their defection that they voluntarily oppose and seek to reproach the Majesty of God But the specificall difference of this sin is that they reproach those things which the holy Ghost hath revealed to them for true and of whose truth they are convinced in their minde This sin necessarily supposeth the knowledge of the Mediator wheresoever there is any mention of it in the new Testament there comes with it some intimation of the works of the Mediator In Matth. 12. they opposed Christ in his miracles in Heb. 6. Paul instanceth in their crucifying again of Christ Heb. 10. speaks of their trampling under foot the Son of God The devils sinned against light and with revenge but not against the light of the second Covenant this sin is purely against the Gospel Heb. 4. 10. 27 28 29. Objectum hujus peccati non est lex sed Evangelium Matth. 12. 32. He that commits this sin shall neither be pardoned in this world in foro conscientiae nor in the world to come in foro judicii neither in this world per solutionem ministerii by the Ministry of the word nor in the world to come per approbationem Christi When once the means of recovery by the Gospel are neglected contemned and despised then there is no place for remission see Heb. 1â— 26. The sacrifices in the old Law were effectual in their time to the expiation of sin if joyned with faith The sacrifice of Christs death was alwaies effectuall but if this also be despised this being the last there is no more sacrifice for sin and yet without sacrifice no remission It is called the sin unto death not because it may kill for no sin but may kill if it be not repented of but because it must kill Divines observe two sorts subject to this sin Some have both known the truth and also professed it as Saul Iudas Alexander the Copper-smith all these made profession of the Gospel before they fell away Others have certain knowledge of the truth but yet have not given their names to professe it but do hate persecute and blaspheme it such were the Pharisees Matth. 13. All they who fall into this sin first do attain unto a certain and assured knowledge of the truth though all do not professe it Absolutely to determine of such a one is very difficult neither is there any sufficient mark but the event viz. finall impenitency But the grounds of suspition are such as these 1. Prophannenesse 2. Doubting of every saving truth and impugning it 3. Envying anothers grace and happinesse 4. Blasphemy 5. Want of good affections Many Christians are ready to suspect that they have sinned against the holy Ghost Some Divines give this as a rule If the Lord give you a heart to fear that you have sin'd against the holy Ghost then you have not Boasting A man boasts when he is full of that which he thinks excellent and to adde worth and excellency to him Psal. 34. 2. 44. 8. 64. 10. It is one of the sins of the tongue 1 Sam. 2. 3. a high degree of pride see Ezek. 28. 3 4. Rom. 2. 17. there is vera and vana gloriatio the highest act of faith is to glory in God we make our boast of God all the day long Psal. 44. but to boast of God when one hath no interest in him is vain Bribery A bribe is a gift given from him which hath or should have a cause in the Court of justice to them which have to intermeddle in the administration of justice Bribery or taking gifts is a sin Exod. 23. 8. the same is repeated Deut. 16. 19. Isa. 1. 23. Prov. 17. 23. Psal. 26. 10. Hos. 4. 18. Amos 2. 12. Micah 3. 11. Reasons 1. From the causes of it 1. Covetousnesse Samuels sons inclined after lucre and took gifts 2. Hollownesse and guile 3. A want of love of justice 4. A want of hatred of sin 2. The effects 1. In the parties self that offends 2. In others 1. In himself The bribe blindes the eyes of the wise 1 Sam. 12. 3. Exod. 23. 8. it makes him unable to see and finde out the truth in a Cause 2. It perverts the words of the righteous that is it makes them which otherwise would deal righteously and perhaps have had an intention of dealing righteously yet to speak otherwise then becomes it exposeth the offender to condigne punishment Solomon saith A gift prospers whither ever it goeth and it makes room for a man meaning that otherwise deserve h no
looks on the good it waits for as not to be obtained by its own strength Secondly The act of what the soul doth in reference to this object an expectation this the Scripture expresseth by waiting patient abiding All hope is either Humane the expectation which the rational creature hath from some second cause this the Scripture cals A vain hope A Spiders-web A lie Divine the expectation of the will to receive good from the hand of God The ground of such a hope must be the Word of God by which alone his power and truth stand ingaged to us and to hope for any thing but from them is vain So we must either have a general or particular promise of the thing hoped for or else it is idle to expect it Therefore David repeateth it more then once that he hoped in Gods Word Psal. 130. 5. Psal. 119. 49 81. So Abraham had Gods promise for a son in his old-age before he expected one The measure of Hope It must be strong and firm without wavering so as to hold out even against hope all likelihood The continuance of it It must hold out against all delaying and procrastination 1 Pet. 1. 13. this is waiting on God which is commanded 2. The Image of God in this affection There will be no use of hope at all in glory there was little use of it in the primitive condition of man The object of his happinesse was present and enjoyed God his favour and communion and all things in him but this did not continue 3. The corruption of this affection 1. The corrupt object of our hope when we are depraved 2. The woful effects and cursed fruits it brings forth First The object that which is the only excellent object of it a wicked man hath wholly lost God his Image favour grace Ephes. 2. 14. 1. 11. That object though sutable is not lookt on by him under that notion 2. There is no declaration of the will of God to reach out this unto him Although there be no real hope yet there is a bastardly hope which the Scripture cals presumption the hope and vain expectation of the wicked will be cut off it is an ungrounded confidence whereby a sinner without warrant will promise himself all good Secondly The woefull effects which this false hope produceth in the soul of man 1. It is a great means to draw them violently into the wayes of sinne Young men are therefore easily beguiled because they are full of hope 2. This corrupt hope wraps up the soul in a cursed carnall security Iob 18. 13 14. 3. When this is cut down it usually ends in bitter despair because the confidence it had to uphold it self was a meer sigment 4. The Sanctification of this affection Because the greatest part of a Christians good is unseen and unenjoyed in this world therefore hope must have a great influence on a believers life to comfort stay and refresh him Rom. 8. 24 25. The work of Gods Spirit in sanctifying this affection 1. In turning it to its right object and upon a right ground 2. In producing the right proper and natural effects of it hope thus rectified is the establishing of the soul in all storms It looks at two things the good to be enjoyed and the means whereby it is to be enjoyed God in Christ and the Spirit is the principal object that hope closeth with Ier. 14. 8. Rom. 15. 13. Col. 1. 27. 1 Pet. 1. 21. 2. The lesse principal are the promises concerning this and a better life Heb. 11. or rather the things promised Secondly The means the good will of God the Intercession of Christ the Ordinances The ground of hope is faith in the Word the act of hope is expectation the putting out of the rational appetite in the expectation of a future good which is difficult not a vain uncertain expectation but a sure expectation of it the object is sure if I believe it this makes the soul possesse it self in patience Rom. 8. 24 25. Heb. 11. 1. Faith looks at the truth as present Hope closeth with it as future There is a Certainty 1. Of the object when the thing I believe or hope for is infallible 2. Of the subject when the thing is made sure to my soul. Two things are contrary to Hope Despair and Presumption Despair is a falling of the heart from the future good conceived as inattainable at least to the parties self It is a soul racking it self with what is and what will be See Iob 13. 14. We must despair of attaining any good thing by our own industry without Gods special help We must not despair of attaining any good thing by Gods gracious blessing favour and mercy viz. power against sinne pardon of it deliverance out of crosses and life eternal It is not a bare absence or privation of hope but a passion contrary to hope as love to hatred Francis Spira in the despair of his soul cried out Verily desperation is hell it self he said My sin is greater then Gods mercy Presumption which is the excesse of hope the Papists expect heaven as a reward of their obedience It is a taking of things asore-hand or a looking for that God hath not promised What the proper use of this holy affection is to Gods people whilst they live in this world 1. To be a stay and safeguard to their souls in all times of difficulty Heb. 6. The Anchor of the soul. 2. It is while we are in this world all the possession we have of the other world Rom. 6. We are saved by hope Marks of a sanctified Hope 1. The holy Scripture breeds it Rom. 15. 4. Col. 1. 23. it discovers thy desperate condition in thy self Lam. 3. 24 25. 2. It is grounded upon true faith in Christ Rom. 15. 13. Col. 1. 27. 3. Such a one minds heavenly things more then earthly Heb. 11. 15 16. 4. He that hath true hope to go to heaven will be careful to prepare and fit himself for it 2 Cor. 5. 9. 1 Ioh. 3. 3. Psal. 37. 3. because the soul expects good from God it labours to walk acceptably with him 5. It carries the soul chearfully on in the use of all those means which the Lord hath appointed for attaining that end Heb. 10. 23. 6. The use of it principally appears when storms and difficulties arise the real use of it is to stay the soul when troubles come it quiets the soul and makes it patient and content under pressures 1 Tim. 4. 10. Motives to Hope First There is a necessity of it we cannot live without it it is an expectation of an absent good we shall be dasht on the rocks continually if we have not this Anchor of our lives Prov. 10. 28. 1 Pet. 1. 13. Secondly When this grace is wrought in the soul it will keep it in a quiet calm condition Thirdly It will be a great help to Holinesse He that hath this
opinion of tying grace to the Sacraments overthroweth 1. The highest and most proper cause of our salvation which is Gods free election to which only grace is tied 2. The only meritorious cause of our Regeneration which is the bloud of Christ properly purging us from all sin 3. The most powerfull next and applying efficient which is the holy Ghost Titus 3. 5. The Papists thrust the souls of such babes as die without Baptism into a Limbus puerorum a place very near hell and their bodies out of Christian burial as they call it into an unhallowed place The Thief on the Crosse wanted the outward Baptism yet was saved Luke 23. 43. He that beleeveth and is baptized shall be saved See M. Perk. Cas. of Consc. l. 2. p. 108. to 115. Baptism is necessary not only as a thing commanded but as an ordinary means of Salvation yet that necessity is not so absolute that the denial of Baptism even to Infants should be a certain argument of perdition The Persons who must baptize The Papists say Those that are not ordained and women in case of necessity may baptize No woman is a fit Minister of Baptism For 1. The Minister in his ministerial actions sustaineth the person of Christ which a woman cannot do 2. Those which are called to baptize are called also to preach for the Sacrament without the Word is a dumb Ceremony and as a Seal to a blank and Paul who would not permit a woman to teach ministerially would much lesse suffer her to baptize If any man should set the Kings broad Seal to any instrument but the Lord Keeper his fact were high treason And is there lesse danger in counterfeiting the great Seals of Gods Covenant Aquinas parte tertia Quest. 67. Artic. 3. saith Laiâ—us potest baptizare and Art 4. mulier potest baptizare That place Matth. 28. is as strong against womens baptizing as it is against their preaching For the Ministery of the Word and Sacrament cannot be pulled asunder which the Lord hath joyned together from time to time The Priests and Levites which were appointed to teach the people were also appointed to sacrifice and minister other Sacraments in the Church Cartwright denieth Women and Laicks power Whitgift and Hooker plead for it but K. Iames would have it appropriated to the Minister The ordinary Minister of Baptism is a person consecrated Baptism being the solemn Rite of initiating Disciples and making the first publick profession of the institution it is in reason and analogy of the Mystery to be ministred by those who were appointed to collect the Church and make Disciples D. Taylors Divine Instit of the offices Ministerial Sect. 4. Zippora circumcised her sonne before her husband Moses which was a Prophet of the Lord and to whom the office of Circumcision did appertain 2. She did it in choler If the essentials of Baptism be observed viz. washing In the Name of the Father Sonne and holy Ghost it is Baptism The Baptism of Hereticks is Baptism and therefore it is imputed to Cyprian for an errour that he affirmed Baptizatos ab Haereticis esse rebaptizandos and the Donatists are esteemed Hereticks for that reason No man may baptize himself Smith was a Se-baptist he baptized himself which neither Iohn Baptist nor any did before him How Christs Baptism and Iohns differ There was the same Doctrine the same Rite the same Oblation of Grace in the Baptisme of Iohn and Christ Therefore it was the same Baptism for Substance and of the same efficacy Vide Scultet Exercit. Evangel lib. 1. cap. 35. The Persons who are to be baptized Infidels converted to the faith and the Infants of one or both Christian Parents Some deny Baptism they acknowledge not the baptizing of Infants or others but onely the inward Baptisme of the Spirit See Matthew 28. 19 20 Mark 16. 26. The Scriptures teach that this Sacrament is necessary for Infants Iohn 3. The Scriptures shew that Infants are in Covenant Ezek. 6. 20. that is at the birth his by vertue of the Covenant and were in times past sealed with the seal of the Covenant They witnesse that the Kingdom of Heaven belongs to Infants Matth. 19. By Baptism Christians are admitted into the Society of this Kingdom Antipoedobaptists acknowledge from Matth. 9. 14. Rom. 9. 11. that Infants are saved See Psal. 103. 17. Christ commands all Nations to be baptized Infants are part of a Nation Mat. 28. 11. I think the Apostle doth plainly hold Col. 2. that Baptism hath succeeded in the room of Circumcision which is also the common and received opinion of Divines Gillesp. Miscel. c. 18. Infants of Christian Parents ought to be baptized because the children of the Jews in Covenant were circumcised for let the particular differences between Circumcision and Baptism be never so many yet in this they agree that they are both Sacraments of initiation and so belong to them that be in Covenant the faithful and their seed M. Ball. Vide Rivet in Gen. 17. That which confirms me in the belief that the Apostles did baptize Infants where they baptized housholds where fathers and children were together is because of the continued practice of it in the Church of God ever since of which we have as good evidence as of any controverted point in Ecclesiastical History Supposing Infant-baptism a nullity I cannot understand how any in the world should this day be lawfully baptized unlesse it can be made good that a person unbaptized himself may be a lawful Minister of Baptism to others for certainly untill the Anabaptists arose in Germany all the baptized world were baptized while they were Infants and consequently the first Anabaptist was baptized by an unbaptized person and so in conclusion we must all turn Seekers and be content without Baptism till Christ give some extraordinary commission from Heaven unto some men to be Apostles in this businesse M. Martials Def. of Infant-bap p. 245. A man by embracing one errour undertakes for all of the same cognation and line as for example He that is entangled with the errour of those who deny the lawfulnesse of Infant-baptism stands obliged through his engagement to this one errour to maintain many erroneous and Anti-Evangelical opinions Where ever God takes parents into Covenant he takes their children also See Deut. 27. 14 15. 2. Infants are as capable of the benefits of Baptism as men there is no benefit of Baptism but the party that receiveth it is passive we are said to be baptized into Christ to be made one with him the union begins on his part so to receive remission of sin 3. Infants while they are so may be truly members of a visible Church Luke 18. 16. One hath better ground to go by to administer Baptism to a childe of believing Parents then to men of years a mans profession may be unsound and hypocritical for the other I have Gods promise I will be
especially when he hath no power committed unto him by God and the Church of repelling the wicked from this holy Communion 4. Because the punishment denounced against unworthy receivers is appropriated to them who thus offend and reacheth not to the innocent because they are in their company 1 Cor. 11. 29. It were much to be desired saith M. Downame that all wicked persons were excluded from this outward Communion with the Saints for what have dogs to do with holy things or swine with pearls and it were a great comfort to the godly if none but such as are like unto themselves had fellowship with them at this feast our Love Zeal and Devotion is more enlivened in this action by our mutual prayers when with one minde and heart we joyn together yet it should not wholly discourage us from coming to this sacred Feast though wicked persons be there present if we our selves be duly prepared For though we would not willingly eat with slovenly persons nor permit them to put their unclean hands into our dish yet if we have a good appetite and cannot help it we will rather admit such inconvenience then for want of food pine with hunger Theodosius the Emperour being a man guilty of rash effusion of bloud coming upon a Sabbath-day to the place of publick worship would have received the Sacrament Ambrose seeing him coming goes and meets him at the door and speaks thus to him How dare those bloudy hands of yours lay hold on the body and bloud of Christ who have been the shedders of so much innocent bloud Which speech did so startle him that he went away and was humbled for his sinne and afterwards came and made his publick confession and then was received in Whence we may see that Kings yea Emperours have been kept back from the Sacrament The Canons of our Church Can. 26. straitly charge every Minister That he shall not in any wise admit to the Communion any of his flock which are openly known to live in notorious sin without repentance Whether Iudas received the Sacrament of the Lords Supper M. Gillespie in his Aarons Rod blosâ—oming chap. 8. holds he did not and chap. 9. questions Whether he received the Sacrament of the Passeover that night in which our Lord was betrayed and chap. 10. saith If it could be proved that Iudas received the Lords Supper it maketh nothing against the Suspension of known wicked persons from the Sacrament One saith The evidence of this fact hath ever appeared so fully to the Church that this alone hath been ground sufficient to deduce their right of free admission D. Drake in his Barre to free Admission to the Sacrament pag. 5 6. urgeth reasons that Iudas did not receive the Sacrament and saith that it makes nothing for free Admission if he did M. Selden De Synedriis veterum Ebraeorum cap. 8. saith Seriò perpendatur Judam ipsum Furem Proditorem Scelestissimum hisque nominibus satis notum publicè peccantem in ipsa institutione cum reliquis undecim Sacramenti Eucharistiae juxta plerosque Veterum Recentiorum participem fuisse nec omninò ea interdictum He hath much more there out of divers ancient and modern Writers to confirm that opinion At what time the Lords Supper was instituted Christ instituted it at night because occasion so required we have not the like occasion therefore are not bound unto it In Trajans and Tertullians time Christians did celebrate the Sacrament before day Tempore antelucano because of persecution they durst not receive it in the day time in St Augustines time Tempore Antemeridiano so now It behoved that Christ should suffer at the time of the Passeover to shew himself the true Passeover 1 Cor. 5. 7. and immediately after the eating of the last Passeover should institute this Sacrament to shew that now he abrogated the Jewish Ordinance and did appoint this in stead of it A fair intimation that Baptism follows in the room of Circumcision as the Lords Supper doth the Passeover The consideration of this circumstance should be of great force to make us respect and reverence the Sacrament seeing Christ instituted it then when he was about to depart out of this life and to suffer death for us we usually remember the words of a dying friend The Elements of the Eucharist They are two not only differing in number but also in their kinde Bread and Wine the first of which is solid and belongs to meat the later liquid and serves for drink The body is sufficiently nourished if it have bread and drink Christ cals himself both Iohn 6. 58. Bread because it strengtheneth the body is therefore called Christs body and wine because it turneth into bloud is therefore called Christs bloud Isidor These two creatures are 1. Of ordinary use not rare gotten in every Countrey 2. Such creatures as God of old made representations of his grace Isa. 25. 6. and 55. 3. 3. They are creatures best in their kinde of all things we eat bread is most nourishing and universally necessary for all kinde of bodies Panis à pascendo and wine of all drinks 1 Cor. 10. 17. We are all one body in as much as we are partakers of one bread The Analogy standeth thus as many grains of Corn make one loaf of bread and many Grapes make one measure of wine in the Cup So many Christians partaking faithfully of this Sacrament become one mystical body of Christ by the union of faith and love The Lord hath appointed those Elements to shew that men should come with an appetite and thirsting to receive the Sacrament in ancient times was as much as desiderare è cujus manu desideravit In Baptism we have one sign as the material part in the Supper we have two signs partly to note out our whole full and perfect nourishment in Christ having whatsoever is requisite for our salvation and partly to shew a fuller remembrance of his death for the wine which is a figure of his bloud doth as it were represent it before our eyes Attersol of the Sacr. l. 3 c. 5. Vide Aquin. Sum parte 3. Quaest. 74. Art 1. There are two representing signs in the Sacrament of the Lords Supper 1. That we might know thaâ—â—â— Christ wâ— have whole and perfect spiritual nourishment and whatsoever is â—â—qâ—isite to â—alâ—â—â—ion 2. For a more â—â—vely representation of Christ his death and pâ—ssion in which his bloud was separated from his body These elements are to be administred in both kindes severally Christ at his last Supper delivered first bread by it self and then wine and not bread and wine together in a sop or bread dipt in wine In the sop the wine is not dâ—unâ— but eaten Of receiving the Sacrament in both kindes Bread and Wine The Communion was instituted by Christ in both kindes as three Evangelists shew Mark 14. 23. Luke 22. 20. Matth. 26. 27. It was
de habendis concionibus Ecclesiast c. 6. Vide plura ibid. Vide Ames de cons. l. 4. 6. 26. * In the Preface to his Remonst M. Wheatleys New-birth See M. Wards Coal from the Altar Doctrina est axioma Theologicum vel in Scripturae verbis positum expresse vel ex illis per immediatam consequentiam fluens Ames Medul Theol. lib. 1. cap. 35. Christ and his Apostles who were infallible confirmed all by Scripture Usus est axioma Theologicum ex Doctrina deductum utilitatem bonitatem vel sinem ejus ostendens Amesius ubi supra 1 Cor. 14. 3. 2 Tim. 4. 2. Oportet ut eo fine praedicetur Christus quo â—ides in cum promoveatur ut non tantum sit Christus sed tibi mihi sit Christus Luther loc commun Class 1. cap. 4. Quod Philosophi dicere solent Omuis actio sit per contactum id in sacra praedicandi actione vel maxime locum habet Davenant in Colos. 1. 21. See M. Gillespies Aarons Rod blossoming l. 1. c. 1 2 3. his Misc. c. 19 And the London Ministers Ius Drvinum of Church-Government Potestas Ecclesiastica à pelitica realiter distincta est 2 Paral. 1 1. 19. Joh. 18. 36. 2 Cor. 10. 3. 2 Cor. 1. 24. 1 Pet. 5. 3. Luc. 22. 25. 1 Cor. 3. 5. Col. cum Rom. 13. 14. Voetius * Bishop Ushers Speech in the Castle-chamber at Dublin concerning the Oath of Supremacy The Keys are an Ensign of power and authority in some Corporations as in others the Mace and Sword M. Udall told them in the days of Queen Elizabeth that if they would not set up the Discipline of Christ in the Church Christ would set it up himself in a way that would make their hearts to ake Discipline is used sometimes largely so as it extendeth to all Rule and Order appointed or left for the right managing of the things of God or strictly for the Censures of the Church So there may be a true Church without Discipline The Helvetians and those of Switzerland have no suspension at all but what offences other Churches suspend for the Civil Magistrate punisheth other way The Papists turn all Ecclesiastical power into a meer civil and worldly power Vide Spanhem Epist. ad Buchanan q. 2. M. Bals Triall of the ground of Separation See M. Cawdries Review of M. Hookers Survey c. 11. * Adversus Apollon c. 4. Ius excommunicandi ante Papisticam illam tyrannidem nunquam penes unum fuisse comperietur sed penes presbyterium quidem non excluso penitus populo Bern. Epist. Summum futuri judicii praejudicium est si quis ita deliquerit ut à communicatione orationis conventus omni sancti commercii relegetur Tertul. in Apol. It is that sentence of the Church wherby she ejecteth wicked sinners out of her Communion D. Field See M. Gillesp. Aarons Rod bloss lib. 2. cap. 10. The Schoolmen say Excommunication is Purgativa respectu Ecclesiae praeservativa respectu sidelium Sanativa respectu delinquentis Vide Aquin. partem tertiam Quâ—st 17 18 19 20 21 22. D. White in a Sermon at Pauls Crosse. Apostoli hoc Ecclesiae regimen instituerunt ut unus aliquis non solum populo sed etiam presbyteris diaconis praesiciatur penes quem sit manuum impositio sive ordinatio consiliorum Ecclesiasticorum directio Scultet in subscriptionem Titi. Presbyteri ex suo numero in singulis civitatibus unum eligebant eui specialiter dabant titulum Episcopi ne ex aequalitate ut fieri solet dissiâ—ia nascerentur Calvin Instit. lib. 4. cap. 4. M. Thorndike of Primitive Government of Churches cap. 6. â— Tim. 5. 22. Tit. â— 5. Ex usu Scripturarum nihil differt Presbyter ab Episcopo ne in Ecclesia quidem ulla saltem essentiali differentia sed tantùm accidentali Chamier Vide Collationem Rainoldi cum Harto cap. 8. pag. 461. 541. Danaeum in 1 Tim. 3. 1. Non est alius ordo Episcopi ab ordine presbyteri sed unus idem hoc tantum differunt quod ex Presbyterâ—rum consensu electione unus presbyter in altiori gradu collocaretur Qua de re videri possunt qui hanc materiam nuper accuratissimè tractarunt Illustris Salmasius clarissimus David Blondellus Rivet Grot. Discus Dialys Sect. 11. Nos putamus parum differre utrum Episcopis an à presbyteris gubernetur Ecclesia modo graviter fideliter obeant munus suum quiqui tandem ad clavum sedeant Si de antiquitaterâ—s est cum Hieronymo planè sentio Apostolorum aetate inter Episcopos presbyteros nihil fuisse discriminis Et communi presbyterorum consilio Ecclesias fuisle administratas Itaque Presbyteri Episcopis omninò sunt antiquiores Interim Episcopale regimen est antiquissimum paulò post Apostolos per universam Ecclesiam magno cum fructu obtinuisse est mihi compertissimum Bocharti Epistola ad Quastionem de Presbyteraâ—â— Episcopati Initio in remotissima Ecclesiae autiquitate non erat Ecclesiae regimen Monarchicum sed quasi ex Aristocratica Democratica mixtum quamvis propriè sanè loquendo eavoces in Ecclesia usurpari non debeant Vedel Exercit. in Epist. Ignat. ad Mariam Vide plura ibid. In co nobis imponunt quod vocant eum in Ecclesia Iudaica Pontificem maximum Nam Scriptura eum vocat summum Pontificem cujus in consacerdotes ut ita loquar nullum suit imperium tantum iis omnibus praeibat itaque regimen illud non erat Monarchiâ—um sed Aristocraticum quale regimen est Venetae Reipublicae in qua tamen Dux est Princeps Cameron de Eccles. Idem est Graecis Synodus quod Latinis conciliuÌ„ per C à conciendo Synodus est legitimus Christianorum hominum coetus sacer ex diversis Ecclesiis ac regionibus coiens quidem de rebus sacris babetur non autem de rebus profanis aut merè politicis à personis propter vocationem sacris Danaeus Isag. Christ. part 4. de potestate Ecclesiae c. 35. Vide plura ibid. * Concilium dictum à communi intentione eo quod in unum omnes dirigant mentis obtutum cilia enim â—culorum sunt Isidore Concilium dicitur non à consulendo aut consentiendo ut vulâ— Festus sed à concalando hoe est convocando sive congregando quod reivim naturamque declarat Concilium enim est hominum coetus aut concio aut convocatio aut conventus aut multitudo collecta ac convocata ab aliquo ad consultandum an t dijudicandum de rebus communibus Whitakerus de conciliis Quaest. 1. c. 2. Sic priscas illas Synodes ut Nicenam Constantinopolitanam Ephesinam primam Chalcedonensem ac â—imiles quae confutandis erroribus habitae sunt libenter amplectimur reveremurque ut sacro sanctas quantum attinet ad fidei dogmata nihil enim continent quà m puram