than ours is This wee grant they disputed against those Answ who acknowledged not their authority but yeelded onely to them in respect of the force of the arguments is it not lawfull for us to doe the same against our adversaries which Christ did against the Sadduces and Paul against the Iewes But whatsoever was pronounced by Christ against Object the Sadduces or by Paul against the Iewes it became by and by holy Scripture which we cannot say of our conclusions Although arguments used by Christ and his Apostles Answ became by and by the Word of God yet it will not follow that we may not use these midsts brought forth by reason although they become not Scripture but then that would follow if wee brought forth these principles of reason to make them the object of our saving faith Whether were the Sadduces bound to beleeve this Quest argument of Christs as an article of their faith or not By the force of this consequence as it were the Ans worke of reason they were not bound to beleeve it but as it was proved to them out of the Scriptures they were bound to beleeve it Seeing humane midsts have no force to binde of Quest themselves why are they used in proofe against men This is done for the infirmity of man who is hard Answ to beleeve and the Divine midsts will not serve to refute the naturall man These who have good and perfect Simile sight need no other midst to see by but the light but a man who is of a weake sight and purblind useth Spectacles as a helpe to his sight so the perverse heriticks make us to bring in these humane midsts whereas the midsts taken out of the Word of God should serve by themselves to convince When Christ rose againe Thomas doubted of the resurrection and thought that his body had beene but a Spirit but Christ bearing with his infirmity by this humane midst proveth that hee is flesh because hee may bee touched and felt Observe againe that in Divinity some propositions are merely Divine and some are mixtly Divine These that are merely Divine reason can doe little thing here it can but joyne the tearmes together but it cannot take up these great mysteries example if I were disputing against the Monothelites who denyed that there were two natures in Christ and should reason thus Where there are two natures there are two wils but in Christ there are two natures therefore two wils That in Christ there are two wils this is a proposition merely Divine reason can never take up this yet reason sheweth this much where there are two natures there must bee two wills and it judgeth onely of the connexion of these two but it cannot judge of the verity of this whether there be two wills in Christ or not Yee will say then what doth reason in the verity Quest of these propositions which are merely Divine Reason in a regenerate man concludeth not that to Ans be false which is above her reach but onely admireth and resteth in this great mystery and reformed reason enlightened by the Word of God goeth this farre on that she beleeveth these things to be possible with God which shee cannot comprehend but reason in a corrupt man will scorne and mocke these things which shee cannot comprehend as the Stoicke called Paul a babler Act. 17. 18 when hee disputed against them for the resurrection and called it a new doctrine In these propositions againe which are mixtly Divine reason hath a further hand example No naturall body can be in moe places at once Christs body is a naturall body therefore it cannot be in moe places at once this is mixtly Divine for the properties of a naturall body sheweth us that it cannot be in moe places at once and the Scripture also sheweth us that Christs body is a naturall body But is not this a mixture of Divinity and humane Quest reason together when wee borrow a midst out of the Scriptures and then confirme the selfesame thing by reason This maketh not a mixture of Divinity and philosophie Answ but maketh onely philosophie to serve Divinity When we use reason to helpe our weaknesse we doe not ground our faith upon reason or upon the light of nature but upon that supernaturall light and the light of nature commeth in but as in the second roome Simile to confirme our weaknesse and as we ascribe not the price of the Ring or the worthinesse of it to the Hammer which beateth it out but to the Gold it selfe so our faith is not grounded upon humane reason or the light of nature but upon the Word of God it selfe How can reason serve in Divinity seeing the naturall Quest man perceiveth not the things of God and the greater Philosophers the greater enemies of grace Wee must distinguish inter concretum abstractum Ans betwixt philosophie and the Philosopher many of the Philosophers oppugned the mysteries of Divinity by their corrupt and naturall reason but true philosophie impugneth it not and the greater light extinguisheth not the lesser and verity doth not contradict it selfe and truth in philosophie is but the footestep of that truth which is in God by way of excellency The conclusion of this is contra rationem nemo sobrius Conclusi dicit contra scripturam nemo christianus contra ecclesiam nemo pacisicus we must learne then to give every one of these their owne place and not to reject reason altogether from Divinity but to captivate her and make her a handmaid to Divinity EXERCITAT III That the end of Divinity here consisteth rather in practise than in contemplation Luke 11. 28. Blessed are they that heare the Word of God and keepe it THe end of our Divinity here consisteth in doing rather than contemplation If we speake properly doing is not in the understanding but in the will when reason divideth compoundeth or frameth any proposition within it selfe then the understanding is not sayd The understanding is speculative and setteth the will on worke properly to doe but contenting it selfe within it selfe then it is speculative but when the understanding setteth the will on worke then the will doth the understanding but directeth the will and when the understanding reasoneth within it selfe they call this actus elicitus Actus elicitus imperatus but when the understanding setteth the will on worke they call this actus imperatus A proposition in Divinity commandeth us eyther A proposition in Divinity commandeth practise virtually or formally virtually to practise or else formally Virtually it commandeth us to practise example This is life eternall to know thee to be the onely true God and whom thou hast sent Christ Ioh. 17. 3. 11. This is a proposition which virtually includeth in it practise for as the Hebrewes say verba notitiae includunt verba affectus Words of knowledge include words of affection if it be life eternall for us to know God then it is life eternall also
in the second Temple The last way how God revealed himselfe in the second How the Lord revealed himselfe by the poole Bethesda Temple was by the poole Bethesda when the Angel came downe at certaine times to stirre the poole then whosoever after the first troubling of the water stepped in he was cured of whatsoever disease Ioh. 5. 4. It was not the Angell that cured them here for it is a true Axiome of the Schoolemen pars natur a non potest super are naturam An Angell cannot worke a Miracle an Angell is but a part of nature therefore hee cannot worke a miracle which is above nature It was Christ himselfe who wrought the miracle it was hee What Angell wrought this Miracle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who loosed the prisoners Psal 146. Mattir is so to loose the bound that they have use both of their hands and feete to leape as freely as the Grashopper doth which hath legges to leape upon the earth Levit. 11. 21. So the diseased were loosed that they might leape and goe streight upon their owne feete By Angell here some understand the power of God who useth his Angels as his ministers to worke many things below here and therefore the Seventy put God in place of the Angell as Eccles 5. 6. Say not before the Angell that it was an errour But the Seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Chaldes use to ascribe the worke of God to his ministers the Angels But it is better to ascribe this miracle here to the Angell of the covenant Iesus Christ Tertullian saith that the operation of the fish-poole being now to cease and to loose the vertue of it our Saviour curing him who had beene long diseased being at the poole gave thereby an entrance to all sicke persons to come unto him as if he should have sayd he that desires to be whole let him not come to the poole or expect the comming downe of the Angell for when he commeth he healeth but one but come unto me and I shall heale you all The conclusion of this is seeing wee have a more Conclusion cleare manifestation of the will of God by Christ than they had under the Law let us beware to offend him now He that despised Moyses law Heb. 10. 28. dyed without mercy under two or three witnesses of how much sorer punishment shall we be thought worthy of if we treade under foot the Sonne of God EXERCITAT VIII Of the necessity of the Word written Ioh. 20. 31. But these are written that yee might beleeve GOd thought it necessary after that he had taught his Church by Word next to teach her by write There is a twofold necessity The first is called an absolute necessity the second of expedience Againe Necessitas absoluta expedientia Gods revealed will was necessary to all men as a cause but his written word was necessary as an instrumentall Scriptura est necessaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbnm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word considered essentially or accidentally cause and this word is considered eyther essentially or accidentally Essentially for the written word this written and unwritten word differ onely as a man naked and cloathed for there is no change in the nature Simile and substance here And that we may the better underderstand the necessity of the writing of the word wee must distinguish here the states of the Church First The estate of the Church considered three wayes shee was in a family or oeconomike Secondly she was Nationall dispersed through the countrey of the Iewes Thirdly she was Ecomenicall or Catholicke dispersed through the whole world So long as shee was in a family and the Patriarches lived long to record to the posterity the word and the workes of God then God taught his Church by his word unwritten But when his Church began to be enlarged first through Iudea then through the whole world then he would have his word set downe in write because then the Fathers Why God would have his word written were not of so long a life to record to the posterity the word and the workes of God Againe he did this to obviat the craft of the Divell and the counterfeite writings of the false Apostles It was necessary then that the word should be written God revealeth himselfe most surely to us by his word that the Church might have a greater certainety of their salvation See how farre the Lord commendeth unto us the certainety which wee have by the Scriptures above all other sort of revelation 2 Pet. 1-19 We have also a more sure word of prophesie here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certainety of the Scriptures is preferred to the transfiguration in the mount Secondly the Apostle Gal. 1. 8. preferreth it to the revelation made by Angels If an Angell should come from heaven and teach any other Gospel let him be accursed Thirdly Christ himselfe preferred the certainety of it to Moyses and the Prophets If one should come from the dead and teach us Luke 16. 31. The Church of Rome then doth great wrong to Christians The Church is not the last resolution of our faith when they would make the last ground and stay of Christian faith to be the Church onely But wee are built upon the foundation of the Prophets and Apostles Ephe. 2. 20. the Lord when he dwelt betweene the Cherubims he set the Candlesticke upon his right hand and the table with the shewbread upon his left hand to teach us that the Scriptures are to be preferred still to the testimony of the Church and that wee must rest upon their testimony primariò Whether is it an Article of our faith to beleeve that Quest the Scriptures are the Word of God or not Some things are both de fide de verbo fidei as Ans Christ is Emmanuel Secondly somethings are de verbo Something 's de fide de verbo fidej somethings de verbo fidej but not de fide primario somethings neither de fide neither de verbo fidej fidei but not de fide primariò as Paul left his cloake at Troas Thirdly somethings are de fide but non de verbo fidei which are the conclusions drawne from the canonicall word by consequence And these are eyther drawne from the word generally as this that the Scriptures are the word of God for this is evident from the whole word generally and although this be a principle in it selfe which ought first to be beleeved yet in my conception and manner of taking up it is a conclusion arising from that majesty and Divine character which is in the word it selfe or the particular conclusions drawne from the word They are de fide non de verbo fidei as when a man concludeth his owne particular justification from the word as I Iames am justified est de fide mea and not a part of the canonicall word
but an application arising from it Fourthly something are neyther de fides nor de verbo fidei Secondly we may answer to this whether the word written be an article of our faith or not The articles Articles of our faith taken generally or specially of our faith are eyther taken generally or specially generally for all that is contained in the Scriptures or may be deduced by way of consequence from the Scriptures then it is not an article of our faith to beleeve the canon of the Scriptures Secondly specially for that which is contained in the Creede for the Creede is the substance of that which is contained in the Scriptures and then it is an article of our faith to beleeve the Cannon of the Scriptures The Scriptures of God are considered essentially The Scriptures considered essentially or accidentally or accidentally Essentially as they proceede from God accidentally againe as they were written by such and such men As they proceede from God we must beleeve them to be true and to be the meanes of our salvation for saving truth is onely from God But if we consider them but accidentally as they are written by such and such men then it is not an article of our faith to beleeve them for it maketh not to our salvation primariò to know that they were written by such and such men When the books in holy Scripture carry the names of those who wrote them as the bookes of Moyses carrie his name if a man should deny these bookes to be written by Moses then be ignorant altogether of the matter contained in them then his ignorance were damnable and the denyall of them hereticall they Ignorantia damnabilis negatio haretica have Moses and the Prophets Luk. 16. But if the writer of the booke be not set downe in the Scripture if a man should deny such a man to write it he should not be reputed as an hereticke for that and to be ignorant that such a man wrote it this Negatia est haerètica per accidens sed igneratio non est damnabilis were not damnable ignorance Example it is holden that Paul wrote the Epistle to the Hebrews now if a man should deny that Paul wrote this Epistle he were not to be holden a hereticke for that neyther were his ignorance damnable A man may be ignorant of this or that booke and yet be saved and many were saved before the bookes were written and now many are saved who cannot reade the Scriptures But when a man doubteth of the order and number Ignorantia hic est infirmitatis negatio est haeritica per accidens of the bookes in the Canon this argueth but his unskilfulnesse and infirmity and the denyall of the number and order of these bookes is but hereticall by accident and the ignorance is not damnable When we beleeve such a booke to be written by such Quest a man whether beleeve we this by a justifying faith or by an historicall faith When we beleeve that such a man wrote this booke Ans this is but an historicall faith and this we have by the Church but that which is dogmaticall in this booke that we must beleeve out of the word it selfe we being illuminate by the Spirit The conclusion of this is Seeing God hath revealed Conclusi his will in his word written to us and remitted us alwayes to the law and to the testimony Esay 10. 8. Ioh. 5. 49. search the Scriptures therefore those who leave the Scriptures and make choyse of traditions they forsake the fonntaine of living waters and digge Cisternes to themselves that can hold no water Ier. 2. 13. EXERCITAT IX Of the singular prerogatives which the secretaries of the holy Ghost had who wrote the Scriptures 2 Pet. 1. 21. And the holy men of God spake as they were moved by the holy Ghost THe holy men of God who were inspired by the holy Spirit to write the Scriptures First they Prorogative 1 were immediatly called by God Gal. 1. 12. For the Gospel which I preached I received it not of man neyther was I taught but by the revelation of Iesus Christ they had not their calling from man but immediatly from God They had their calling intuitu Ecclesiae 1 Cor. 3. 2. sed non Vocatio vel est intuitu ecclesiae inter ventu eccle interventu Ecclesiae that is God ordained these offices for the good of the Church and it was for the Church cause that he appointed them but they had not their calling from the Church But Preachers now have their calling both intuitu Ecclesiae interventu Ecclesiae There Immediata suppositi virtutis is immedietas ratione suppositi immedietas ratione virtutis the first is when the person is immediatly separated by God to such a calling the second is when the graces and calling are immediatly given by God When Ministers are called they have their gifts immediatly from God and so they have their calling there interveneth no suppositum or midst betweene God and them but for the appointing and designing of them to such places that they have from the Church But the Apostles were called immediatly both ratione suppositi vÃrtutis they had their gifts immediatly from God neyther were they designed to such and such plaees as the Ministers are now The Prophets and Apostles were immediatly called by God and therefore Matthias was chosen by lot to be an Apostle because the lot is immediatly directed by the hand of God but Preachers now should not be chosen by lot Zeno the Emperor tempted God in this case laying a paper upon the Altar that God might write in the paper the name of him who should be Bishop of Constantinople but Flavitius corrupting the Nicephorus Lib. 2. Sexton of the Church caused him to write in his name and so was made Bishop of Constantinople But Moyses learned from the Egyptians and Daniel from the Chaldeans therefore it may seeme that they Object had not their calling immediatly from God They had the learning of humane sciences and trades Answ from men as Paul learned from men to be a Tent maker The Apostles and Prophets learned their humane Sciences and Artes from men but not their divine knowledge so Moyses learned these humane sciences from the Egyptians Daniel from the Chaldeans but their knowledge as Prophets Apostles imediatly was froÌ„ God Although they had their divine knowledge immediately from God yet they were to entertaine it by reading Simile As the fyre that came from heaven upon the Altar The Prophets know ledge was kept by reading Dan. 2. 9. and 1 Tim. 4. 13. was miraculous yet when it was once kindled they kept it in with wood as wee doe our fire So the Prophets knowledge was preserved by reading as ours is Their second pretogative was the measure of knowledge Prerogative 2 they had in matters Divine Their knowledge far The measure of
out of the Scriptures and should reason thus 1 Ioh. 2. 16. All that which is in the world is eyther the concupiscence of the flesh or the lust of the eye or the pride of life not from the Father this midst will make up a Divine conclusion which will beget faith in a man and then the Christian man may say to the Philosopher as the Samaritans said unto the woman of Samaria I beleeve not now for thy reason but for the authority of God which is the ground of my faith Thirdly Philosophy doth not inlighten the minde with spirituall knowledge it inlightneth the minde onely with a generall knowledge whereof Iohn speaketh Iohn 1. 9. Rom. 1. when he beleeveth his reason at the first is mere passive therefore this speech of Clemens Alexandrinus would be very warily taken Philosophiam Lib. 1. Strom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat as though philosophy made an introduction to saving faith And this speech of some Divines is harshly spoken lumen natura accendit lumen gratiae and Basils comparison must not be stretched over farre as Dyers before they bring on the most perfect dye they dye first with the baser colour to make it the more fitte to receive the more bright colour So humane learning may be a preparation to grace But the comparison is too farre stretched here humane learning is a preparation to make a man understand the axiomes syllogismes and logical part in Divinity but a heathen philosopher having the helpe of nature is no sooner converted to the truth A learned Philosopher converted to the faith may have a greater Certitudo evidentia adhaerentia certainty of evidence than a laicke and may know the literall sense better but hee hath no greater certainety of adherence as wee see oftentimes when it commeth to the poynt of suffering But seeing zeale is not alwayes according to knowledge therefore knowledge of humane Sciences is a great helpe to the knowledge of faith once bred when it is sanctified Philosophie must not transcend her bounds and Reason must not transcend her bounds commit Saltum as they speake in the Schooles when shee taketh midsts which are mere philosophicall to prove any thing in Divinity this was the fault of most of the Schoolemen but when shee doth keepe herselfe within her bounds then she hath good use in Divinity Matth. 22. the Sadduces reason this way concerning the resurrection If there were a resurrection then there should follow a great absurdity that seven men should have one wife at the day of judgement but this is absurd therefore c. But Divinity telleth reason that here she goeth without her bounds measuring the estate of the life to come by the estate of this life and borroweth midsts which are not Divine to prove this conclusion for in the life to come wee shall be like Angels who neyther marry nor give in marriage and neede not to propagate their kind by generation Another example Nicodemus reasoned this wayes He that is borne againe must enter into his mothers womb Ioh. 3. 4 no man can enter againe into his mothers womb therefore no man can be borne againe but Divinity teacheth reason that she transcendeth her bounds here and useth a midst which is mere naturall to prove a supernaturall conclusion A third example Arrius reasoneth this wayes hee that is begotten is not eternall Christ is begotten therefore he is not eternall here Divinity telleth reason that shee is out of her bounds and applyeth her midsts falsly There is a threefold generation first a Generatio Physica Metaphysica Hyperphysica physicall generation secondly a metaphysicall and thirdly an hyperphysicall physicall generation is this when a mortall man begetteth a sonne and this is done in time metaphysicall generation is this when the mind begetteth a word and this is alwayes done in time but hyperphysicall generation is that eternall generation and this is done before all time and Divinity sheweth reason how shee misapplyeth her physicall and metaphysicall generation to this eternall generation Whether is such a proposition true in Divinity and Quest false in reason the Sonne of God begotten from all eternity true in Divinity the Sonne of God begotten from all eternity false in the court of reason So Mary the Virgin bare a Sonne true in Divinity Mary the Virgin bare a Sonne false in the court of reason That which is true in one Science is not false in another Answ In Israel there was a judicatorie of seventy who judged of matters of greatest weight and there was an inferior judicatory consisting of three and these judged of goods and matters of least moment that which was truly concluded in the highest judicatory was not false in this inferior judicatory although they could not judge of a false Prophet as the great Synedrion did yet they held it not false in the lowest judicatory when the great Synedrion concluded such a one to be a false Prophet So that which is true in Divinity is not false in reason but onely above her reach and if any thing were true in one Science and false in another then verum non esset reciproca affectio entis that is that which hath a being should not bee true and that which is true should not have a being these two propositions should not be converted There is a verity Veritas suprae rationem juxtae rationem infrae rationem that is above reason and there is a verity which is agreeable to reason and there is a verity that is under reason the first is of things taken up by faith the second is of things taken up by reason the third is of things taken up by sense but there is no verity contrary to reason it is not against reason to beleeve that a Virgin conceived and bare a Sonne but it is above reason Wee must not seclude reason altogether from Divinity What use reason hath in Divinity Christ himselfe used the helpe of reason against the Sadduces and Paul against the Iewes Heb. 7. 17. Thou art a Priest for ever after the order of Melchizedek This is revealed by God himselfe that Christ is the King of peace and righteousnesse yet to prove this and to make it manifest to the misbeleeving Iewes he borroweth a helpe of a logicall notation saying which is by interpretation the King of righteousnesse the King of peace Heb. 7. 2. So Christ useth reason against the Sadduces God is the God of Abraham Isaack and Iacob hence he inferferreth this consequent that they must live But they say that Christ and Paul were immediatly Object directed by God that they could not erre in their Midsts and conclusions as we doe If Pauls extraordinary calling had given him power to use reason then they had spoken to the purpose but Ans he useth reason as common to him and to all other men whether Apostles or not Apostles But they say that Christs authority and Pauls was Object greater
in the Church Patriarches Prophets The agreement of the writers of the holy Scriptures and Apostles Amongst the Patriarches Abraham was the cheefe therefore the revelations made to the rest of the Patriarches as to Isaack and to Iacob had alwayes relation to the promises made to Abraham Amongst the Prophets Moyses was the cheefe and therefore all the Prophets grounded themselves upon Moyses And upon the revelations made to the Apostles the faith of the Church is grounded under the New Testament and yee shall never finde any contradictions amongst these holy writers there may seeme some contradiction amongst them but indeed there is none Epiphanius useth a good comparison to this purpose when a man saith he is drawing water out Simile of a deepe Well with two Vessels of a different metall the water at the first seemeth to be of a different colour but when he draweth up the Vessels nearer to him this Although there seeme some contradiction in the Scriptures we should labour to reconcile them diversity of colours vanisheth and the waters appeare both of one colour and when we taste them they have but one relish So saith he although at the first there seeme some contradiction in the holy Scriptures yet when we looke nearer and nearer unto them wee shall finde no contrarietie in them but a perfect harmonie When we see the Heathen history or Apocryphall Bookes contradicting the holy History wee should stand for the holy Scriptures against them but when wee see any appearance of contradiction in the Scriptures we should labour to reconcile them when Moyses saw an Aegyptian and an Israelite striving together he killed the Aegyptian and saved the Israelite Exod. 2. 12. But when be saw two Israelits striving together he laboured to reconcile them saying yee are brethren why doe yee strive So when we see the Apocryphall Bookes or heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite Example Iacob cursed Simeon and Levi for murthering of the Sichemites Gen. 49. 7. but Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith they shall returne in the third generation Ier. 27. 7. but Baruch saith they shall returne in the seventh generation Baruch 6. here let us kill the Aegyptian but save the Israelite but when wee see any appearance of contradiction in the holy Scriptures wee should labour to reconcile them because they are brethren The heavenly order set downe in the Scriptures Reason 7 showeth them to be divine there is in the Scriptures Ordo naturae Ordo conjugalis thori Ordo historiae Ordo dignitatis all these the Scriptures marke and for sundry Ordo natura conjugalis thori historiae dignitatis reasons setteth one before another and although there be not prius posterius in Scriptura as the Iewes say in respect of the particular occasions yet there is still prius posterius in respect of the generall end of the history First in setting downe the Patriarches it observeth ordinem naturae as they were borne as Ruben in the first place because he was the first borne and then Simeon thirdly Levi and fourthly Iudah c. Secondly The Tribes are set downe sometimes according to their nativity and sometimes as they were borne of free women there is Ordo conjugalis thori according to their birthes and so the free womens sonnes are set first in the Brestplate of Aaron Exod. 28. Thirdly there is Ordo dignitatis as Sem is placed before Iaphet for dignitie although he was younger So the Scripture else where observeth this order Matth. 13. He bringeth fourth new and old Ephe. 2. Apostles and Prophets So the Scripture observeth the order of history Matth. 1. 1. The Booke of the generation of Iesus Christ the Sonne of David the Sonne of Abraham why is Abraham put last after David because the history is to begin at him So 1 Chro. 3. 5. Salomon is placed last amongst his brethren because the history was to begin at him and if we shall marke the heavenly order that is amongst the Evangelists they The heavenly order amongst the Evangelists shew the Scriptures to be Divine will show us that the Scriptures are divine Marke beginneth at the workes of Christ Matthew ascendeth higher to the birth of Christ Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the divinity of Christ and his eternall generation Who would not admire here the steps of Iacobs heavenly ladder ascended from Ioseph to Adam and from Adam to God The matter contained in the Scriptures shewes them Reason 8 to be divine and to make a wonderfull change in man which no other booke can doe Iam. 4. 6. The spirit in us lusteth after envie yet the Scriptures offer more grace The Scriptures offer grace to resist sinne that is the Scriptures offer grace and ability to doe more then nature can doe Nature cannot heale a Spirit that lusteth after envie or after money or after uncleanesse but the Scriptures offer more grace to overcome any of these sinnes be they never so strong The Law of the Lord is perfect converting the soule Psal 19. 17. when it is dead in sinne it quickneth and reviveth it againe and when it is decayed in grace it The Word of God is a restorer of the spirituall life restoreth it againe even as Boaz is sayd to be a restorer of the life of Naomi and a nurisher of her old age Ruth 4. 15. The rubukes and threatnings of the holy Ghost in Reason 9 the Scriptures fall never to the ground in vaine but take alwayes effect when people stand out against them And as Ionathans bow did never turne backe and the Sword of Saul never returned empty 2 Sam. 1. 22. So the Arrowes of the King are sharpe to pierce his enemies Psal 45. 5. Ioh. 10. 35. The Scriptures cannot be broken the arguments Reason 10 set downe in the Scripture are so strong that all the heretickes in the world could never breake them and they stand like a brasen wall against all oppositions therefore the Lord challengeth men to bring forth their strongest reasons Esa 41. 21. produce your cause saith the Lord bring forth your strong reasons saith the King of Iacob The Church is the Pillar of Truth shee holdeth out Ecclesia subtestatur the Truth to be seene shee expoundeth and interpreteth the Scriptures yet her testimony in but an inducing testimony and not a perswading testimony shee can teach the Truth but shee cannot seale up the truth in our hearts and make us to beleeve the Truth of the Scripture Her testimony is but in actu exercito but non Actus exercitus signatus signato Her testimony is informativum sen directivum it informeth and directeth us sed non certificativum terminativum fidei that is shee cannot perswade us of the Truth by her Testimony Testimonies of these also who are without
fifty two weeks then they read one Parashah for every Sabbath and in the last Sabbath of the yeare which was the twentie third of Tishri they read that Parashah called Latitia legis which beginneth Ioshu 1. And the next Sabbath they began beresith againe at the first of Genesis These Parashoth were subdivided into so many parts and there were sundrie who read these parts upon the Sabbath hee that read the first was called Cohen the Preist hee repeated the first part of the Section and then rose up Caizan or Cantor who did sing the same part which the Priests had read then there rose up in the third place a Levite and he read his part Fourthly there rose up an Israelite and hee read his part and at last it came to Maphtir and hee read the last part of the Haphtorah he was called Maphtir because when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessare in hiphil dimittere that part was read the people were dismissed and so the Latine Church said Ite missa est In the weeke dayes they read upon the second and the fift day of the weeke some part of those Parashoth but not the whole and the Pharisee meant of these two dayes when he said I fast twise in the weeke Luk. 18. 12. The Greeke and Latine Fathers never cite Chapters as we doe now Augustine in his booke of retractations Cap. 24. saith not I have written to Genesis 3. but this wayes I have written to the casting out of our parents out of paradise And Gregorie in his Prologue upon the first of the Kings saith I have expounded to you from the beginning of the booke unto the victory of David Who divided the Scriptures first into Chapters it is not certaine they were divided of old two manner of wayes first they divided them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 titles for so they called the greater parts and then into Chapters as into lesser parts others againe divided them into Chapters as into greater parts It is holden that Musaeus presbiter Ecclesiae Massiliensis divided them first into titles Genebrard Chronologia and subdivided them into Chapters According to this first division Matthew had sixty three titles and three hundreth and fifty five Chapters So Luke according to the ancient division had forty eight titles and three hundreth and forty eight chapters He who began this latter division into Chapters is holden to be Hugo Cardinalis according to this division Matthew hath twenty and eight Chapters and Luke twenty and foure c. Lastly it was divided into verses this division into Pesuchim or verses the Masoreth found out first amongst the Iewes The Greekes called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scaliger calleth them Commata and Robertus Stephanus calleth them Sectiunculas and some hold that it was hee that found them out first amongst us EXERCITAT XIX Of the sense of the Scriptures THere is but one literall sense in the Scriptures which is profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. To make divers senses in the Scripture is to make it like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Anaxagoras dreamed of making Quidlibet ex quolibet Augustine writing to Vincentius justly derideth the Donatists who constructing August Epist 48. these words Cant. 1. 7. Tell me o thou whom my soule loveth where thou feedest where thou makest thy flocks to rest at noone They gathered out of them that the Church of Christ was onely in Africa by their allegoricall application Origen was too much given to these allegories and therefore he missed often the true sense of the Scriptures These who gathered divers senses out of the Scripture doe little better with them than Esope did with an inscription written in a pillar of Marble in which were written these seven letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esope first read them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est abscedens gradus quatuor fodiens invenies thesaurum auri But Xanthus his master finding as he had spoken a great treasure of Gold and giving nothing to Esope for his conjecture kept all to himselfe therefore Esope read them another way thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est qui tollitis dum ahitis dividite quem invenistis thesaurum auri But when Esope got nothing in a rage he read it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est redde Regi Dionysio quem invenisti thesaurum auri The Iewes hold that there is a literall sense in every Scripture and a mysticall sense the literall sense they call Dabhar katon rem parvam and the mysticall sense they call it Dabhar gadol rem magnam the literall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sense they call it peshath sensum nudum and the mysticall sense they call it darash and most of the Schoolemen hold that there is a double sense in the Scriptures Latomus the Papist saith Theologiam crassam versari circa literalem sensum theologiam subtiliorem versari circa mysticum allegoricum sensum and they call the literall sense panperem grammaticum and the allegoricall Divitem theologicum the rich and theologicall sense But we must strive to finde out the literall sense of the Scriptures or else we shall never come by the true meaning The literall sense is that which the words beare eyther properly or figuratively therefore he sayd well who sayd bonus grammaticus bonus theologus for we can never come to the true meaning and sense unlesse the words be unfolded A figurative literall sense is eyther in verbis vel in rebus eyther in the words or in the matter In verbis in the words as Luk. 13. 32. Herod is a Foxe Psal 22. 12. The princes of Israel are Buls of Basan in these words there is but one sense So Let the dead bury the dead Luk. 9. 50. Dead in soule bury the dead in body here is but one sense but where the words in one sentence have diverse significations then they make up divers senses as judge not that yee be not judged Mat. 7. 1. the first is judicium libertatis the second is judicium Iudicium libertatis potestatis potestatis When we search to finde out the literall sense of the Scripture that cannot be the literall sense of it which is contrary to the analogie of faith which is eyther in credendis or in faciendis If it be contrary to the articles of our faith or any of the commandements then that cannot be the literall sense as Rom. 12. 20. If thine enemy be hungry give him meate if he thirst give him drinke for in so doing thou shalt heape coales of fire upon his head Here to feede the enemy and to give him drinke are to be taken literally because they are commanded in the sixt Commandement but to heape coales of fire upon his head must be taken figuratively because according to the letter it is contrary to the sixt
a coate to him and to take the measure by another child who is there present but withall hee biddeth the Taylor make it larger because his child will waxe taller So this promise made to David was first cut out as it were for Salomon his sonne but yet it had a larger extent for it is applyed to Christ who is greater than Salomon and as by a sphere of wood wee take up the celestiall spheres So by the promises made to David concerning Salomon we take up him who is greater than Salomon and these two make but up one sense When a man fixeth his eye upon one to behold him another man accidentally commeth in in the meane time hee casteth his eyes upon that man also So the Lords eye was principally upon the Messias but hee did cast a looke as it were also to Salomon When these testimonies are applyed in the New Testament A Scripture diversely applyed doth make up but one literall sense the literall sense is made up sometimes of the type and the thing typed Example Ioh. 19. 36. A bone of him shall not be broken This is spoken both of the bones of the Paschall Lambe and of the bones of Christ and both of them make up but one literall sense Sometimes the literall sense is made up ex historico allegorico as Sara and Hagar the bond woman and the free signifie the children of the promise begotten by grace and the bond servants under the Law and these two make up but one sense Sometimes ex tropologico literali as Ye shall not mussle the mouth of the Oxe that treadeth out the corne 1 Cor. 8. 9. Fourthly the literall sense is made up ex historico mystico prophetico Example Ier. 31. 15. A voyce was heard in Ramah lamentation and bitter weeping Rachel weeping for children refusing to bee comforted for her children because they were not There was a voyce heard in Ramah for Ephraims captivity that is for the ten Tribes who came of Ioseph the sonne of Rahel this mourning was because the ten Tribes should not be brought backe againe from the captivity this was mysticall and not propheticall that shee mourned for the ten Tribes who were led away into captivity but it was propheticall foretelling the cruell murther which Herod committed in killing the infants not farre from Rahels grave all these are comprehended in this prophesie and make up one full sense When a testimony is cited out of the Old Testament in the new the Spirit of God intendeth that this is the proper meaning in both the places and that they make not up two divers senses Example the Lord saith make fat the hearts of this people Esa 6. 9. and Christ saith Matth. 13. 14. In them is fulfilled this prophesie This judgement to make fat the hearts was denounced against the Iewes in Esaias time at the first Act. 23. 16. Well spakethe holy Ghost by Isaiah the Prophet it was fulfilled upon the Iewes who lived both in Christs time and in Pauls time Esay when he denounced this threatning he meant not onely of the Iewes who lived then but also of the Iewes who were to come after and it was literally fulfilled upon them all Example 2. Esa 61. 7. The Spirit of the Lord is upon me because he hath annointed me to preach the Gospel this prophesie is cited by Christ Luk. 4. 18. and it is onely meant of Christ and literally to be applyed to him Example 3. Esay 49. 6. I will give thee for a light to the Gentiles Christ went not in proper person to preach to the Gentiles himselfe but he went to them by his Apostles therefore Act. 31. 47. Paul saith the Lord hath commanded me to goe and be a light to the Gentiles this is the proper sense and meaning of the Prophet Esay in this place When the testimonies of the Old Testament are cited in the new they are not cited by way of Accommodation but because they are the proper meaning of the places if they were cited by Christ and his Apostles onely by way of accommodation then the Iewes might have taken exception and sayd that these testimonies made nothing against them because it was not the meaning of the holy Ghost who indited these Scriptures to speake against them But Christ and his Apostles bring out these testimonies as properly meant of them and not by way of accommodation onely We must make a distinction betwixt these two Destinatam applicationem per accommodationem Destinata Applicatio destinata per accommodatione is this when the spirit of God intendeth that to bee the meaning of the place Applicatio per accommadationem is this when a preacher applieth the Testimonies of the scriptures for comfort or rebuke to his hearers this is not destinata applicatio sed per accomodationem A man maketh a sute of apparrell for one that is Destinatum Simile to him yet this suite will serve for another and this is Per accommodationem When Nathan said to David the Lord also hath put away thy sinne thou shalt not die 2 Sam. 12. 13. this was destinata applicatio but when a preacher now applieth this to one of his hearers this is but per accommodationem the scriptures are written for our Admonition upon whom the ends of the world are come 1 Cor. 10. 11. And they are profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. They serve to rebuke all obstinate sinners and to comfort all penitent when they are applied rightly but when the Apostles applied their comforts and threatnings they had a more particular insight to whom they belonged than Preachers have now and knew particularly what Scriptures were directed to such and such men When Esay prophesied make fat the hearts of this people Esay 6. 9. And when Paul applyed it to the Iewes in his time it was destinata applicatio but when a Preacher applieth it to his hearers now it is per accommodationem onely for hee cannot so particularly apply it to his hearers as Paul did to his Where there are two severall testimonies found in the old Testament and joyned together in the new Testament these two make but one literall sense as Esay 62. 11. Say to the daughter of Sion behold thy Salvation cometh So Zach. 9. 9. O Daughter of Sion O Daughter of Ierusalem behold thy King commeth riding upon an Asse and upon an Asse Coalt Matthew citing these places cap. 23. joyneth them both together and sheweth that both Esay and Zacharie meant of Christ comming in humilitie and not in glorie and these two make up but one literall sense This is a speciall note to know the literall sense of the Scripture when this phrase is added That the Scripture A Note to know the literall sense of the Scripture might be fulfilled As Ioh. 13. 18. But that the Scripture may be fulfilled hee that eateth bread with me hath lift up his
the Prophets and Aopostles knowledge differed frō the knowledge of Christ this was visio vnionis this excelled the knowledge of all creatures even of the Angels this was not called prophesie as he was comprehensor but as he was viator here upon the earth this his illumination is called Prophesie he is called the great Prophet Deut. 18. 15. and in this sort of knowledge hee excelled both men and Angels Secondly their knowledge differed from the knowledge of Angels and the glorified Spirits for prophesie as Peter saith 2 Pet. 1. 19. is like a light shining in a darke place but in Visio vnionis gloria raptus prophetiae Heaven there is no darkenesse Thirdly their knowledge differed from the knowledge that Paul had when he was taken up to the third heaven and this was called visio raptus their knowledge was farre inferiour to all these sorts of knowledge but it farre exceeded all the knowledge that we have Whether had the Prophets of God and the Secretaries Quest of the holy Ghost this their Prophesie and divine knowledge by way of habit or no Answ They had not this gift of prophesie by way of habit The Prophets had not the gift of prophesie by habite as the children of God have their faith and as Bezaliell and Aholiab although they had their knowledge immediatly from God to worke all curious workes in the Tabernacle yet they kept still this their knowledge as an ordinary habit but this gift of prophesie the Prophets had it not as a habit but they had neede still of new illumination when they prophesied Peter compareth prophesie to a light shining in a darke place 2 Pet. 1. 19. how long continueth light in a darke house no longer then a candle is there so this coruscation Simile or glimpse of the Spirit continued no longer with them but when the Spirit was illuminating them and teaching them they had the gift of prophesie even as they had the gift of healing but they could not heale when and where they pleased Paul saith I have left Trophimus sicke at Miletum 2 Tim 4. 20. So they could not prophesie when and where they pleased 2 King 4. 27. The Lord hath hid it from me and hath not told it me they had not this prophesie as a permanent habit but as that which was now and then revealed unto them Ier. 42. 7. And it came to passe after ten dayes here the Prophets behoved to attend untill he got a new revelation from the Lord and sometimes they waited longer and sometimes shorter for this revelation How differed the Prophets then from other men Quest when they prophesied not First yee shall see a difference betweene them and Ans others who prophesied Num. 17. It is sayd of those Prophets prophetarunt non addiderunt that is they Prophetia momentanea prophesied but that day onely that the Spirit came upon them but never after as the Hebrews expound it but the Prophets of the Lord prophesied often So 2 King 2. 3. The children of the Prophets came forth they prophesied but this gift of prophesie continued not with them but these Prophets of the Lord often prophesied And although they had not the habit of prophecie yet they were separated by God for that purpose to expect still for new illumination The third prerogative which the holy men of God had was this that they could not erre in their writing Prorogat 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1. 21. The holy men of God spake as they were inspired by the holy Ghost Matth. 10 2. Luk. 21. 15. Luk. 1. 17. The Peophets erred not in writing the Scriptures therefore the Prophets were called the mouth of God Luk. 1. 70. Ier. 15. 19. thou shalt be as my mouth Hee spake not onely by their mouthes but also they were The Prophets are called the mouth of God his mouth And contrary to this is that lieing Spirit in the mouth of the false Prophets 1 King 22. 22. The secretaries of the holy Ghost erred sometimes in some of their purposes and in some circumstances Wherein the Prophets and Apostles erred of their calling but in the doctrine it selfe they never erred Peter in the transfiguration knew not what hee sayd Luk. 9. 33. David was minded to build an house to God he asked of Nathan if he should doe so 1 Chro. 17. 2. Nathan sayd to him doe what is in thine heart So when Eliab stood before Samuel 1 Sam. 16. 6. Samuel sayd surely the Lords annointed is before me So the Disciples erred in their counsell which they gave to Paul forbidding him to goe up to Ierusalem Act. 21. 4. But the spirit of God taught the contrary by Agabus vers 17. David Psal 116. sayd in his hast that all men are lyars he meant that Samuel the man of God had made a lye to him because hee thought the promise too long defferred in getting of the kingdome So when he wrote a letter to Ioab with Vriah in this he was not Gods secretary but the Divels But as they were the secretaries of God and spake by divine inspiration they could not erre But it may seeme that all which they wrote in holy Object Scriptures was not done by divine inspiration for Paul wrote that he would come to Spaine Rom. 15. 24. and yet he never came to Spaine We must distinguish betweene their purposes externall Answ and their doctrine they might erre in these externall purposes and resolutions but all which they wrote of Christ and matters of salvation was yea and Amen 2 Cor. 1. 20. He wrote that he was purposed to come to Spaine and so he was but he was let that he could not come But Paul repented that he wrote the Epistle to the Object Corinthians to grieve them 2 Cor. 7. 8. If this was written by the inspiration of the holy Ghost why did he repent of it Paul wrote this Epistle to humble them and when Answ he saw them excessively sorrowfull that was the thing that greeved him but it greeved him not simply that he wrote to them to humble them When a Chyrurgian commeth to cure a wounded man he putteth the Simile poore patient to great paine and maketh him to cry out that grieveth him but it greeveth him not when he cureth him So it repented not Paul that he had written to the Corinthians but it repented him to see them so swallowed up with greefe But if the Scriptures be Divinely inspired how say Object they Iud. 16. 17. there were about three thousand upon the roofe of the house So Act. 2. 40. and that day there were added to the Church about three thousand soules Is not the number of all things certainely knowne to God The Scriptures set downe the number that way because Answ it is little matter whether we know the number or not And secondly the Lord speaketh to us this way in the Scripture after the manner of men Peter
erred in a matter of faith Gal. 2. 14. Object The error was not in the substance but in the circumstance of the fact and where it is sayd Gal. 2. 14. Ans Wherein Peter erred That Peter walked not uprightly according to the Gospel it is to be understood onely of his conversation hee erred here onely in this principle of Christian Religion not walking according to his knowledge but hee erred not in his writing All men are subject to error the Prophets and Apostles Ob. are men therefore subject to error The Prophets and Apostles are considered as members Ans of the Church and so they might erre and they pray The Apostles considered two manner of wayes as other men Lord forgive us our sinnes Secondly they are considered according to their functions and immediate calling and then they were above the Church and could not erre What needed Nathan to be sent to David to attend Quest him continually one Prophet to another Although one Prophet stood not in need of another Answ yet he who was both a King and a Prophet had neede of a Prophet to admonish him for Kings stand in slippery places and have neede of others to advertise them The Prophets as they were Prophets could not erre therefore that collection of the Iewes is most impious they say that David wished to the sonnes of Ioab foure things 2 Sam. 3. 29. First that some of them might dye by the sword Secondly that some of them might dye of the bloody flixe Thirdly that some of them might leane upon a staffe And fourthly that some of them might begge their bread And so they say it befell Davids posterity for his sinfull wish One of them leaned upon a staffe Asa was goutish One of his posterity was killed by the sword as Iosias One of them dyed of the flixe as Rehoboam And one of them beg'd his bread as Iehojachim But this collection is most impious for David spake not here by a private spirit of revenge but as a Prophet of God and therefore when they assigne these to be the causes why these judgements befell Davids posterity they assigne that for a cause which was not a cause The fourth prerogative they were holy men Holinesse Prerogat 4 distinguished them from those Prophets which were profane and unsanctified who had the gift of The pen-men of the holy Ghost were holy men illumination but not of sanctification the Lord made choyse of none such to be his secretaries who were not sanctified The Lords Prophet is called vir spiritus the man of the Spirit Hos 9. 7. because he is ruled and guided by the holy Spirit that he become not profaine If the very women who spun the curtaines to the Tabernacle were wise hearted Exod. 35. 25. Much more will the Lord have those who are to build his house wise and holy men Those who translated the Bible into Greeke yee shall see how often they changed their faith and were turne-coates Aquila of a Christian he became a Iew. Symmachus was first a Samaritane and then he became halfe Iew halfe Christian Then Theodoton first he was a fllower of Tatianus the hereticke and then he became a Marcionite and thirdly he became a Iew. But the Prophets of God after they were called continued holy men and never fell backe againe God will have no man but holy men to be his secretaries See more of Salomon in the Politiks Luk. 1. 70. As he spake by the mouth of his holy Prophets Therefore Salomon being a Prophet and one of Gods secretaries behoved to be a holy man and being holy he could not be a reprobate hence he is called Iedidiah The beloved of God 2. Sam. 12. 25. and whom God loveth he loveth to the end The holy men of God wrote as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired by God the Spirit inlightned them and directed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them when they wrote they were inspired three Illuminati antecedenter per concomitantiā subsequenter manner of wayes first antecedenter Secondly per concomitantiam and thirdly subsequenter First they were illuminate antecedenter when the Lord revealed things to come to his Prophets and made them to write his prophesies then their tongue was the pen of a swift writer Psal 45. 1. That is he not onely indited these prophesies unto them but also ruled them so and guided them in writing even as a master guideth the hand of a young child when he is learning to write Secondly he inspired them in writing the Histories and Actes after another manner per concomitantiam for that which was done already hee assisted them so in writing it downe that they were able to discerne the relations which they had from others to be true as Luke knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accurately the truth of these things which How Luke differed frō Tertius and Baruch he had from those who had heard and seene Christ and he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect declaration of them There was a great difference betwixt him and Tertius who was Pauls Scribe and wrote out his Epistles Rom. 16. 22. or betwixt him and Baruch who was Ieremies Scribe Ier. 38. they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the secretaries of the holy Ghost but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discribebant ab alio they wrote onely these things which Ieremiah and Paul indited to them neyther was sanctification required in them as they were their Scribes But the Evangelists who saw not Christ yet they were the Secretaries of the holy Ghost and holy men as they were his Secretaries and directed by him to write Thirdly he assisted them in writing subsequentèr the holy Ghost revealed things to the Prophets long before but when they were to write these things the spirit of the Lord brought the same things to their memorie againe and indited these things unto them which they had seene before in vision Ier. 36. 2. Take thee a roule and write therein all the words that I have spoken to thee against Israel and against Iuda and against all the Nations from the day that I spake to thee even from the dayes of Iosias unto this day So Ioh. 14. 26. the comforter which is the holy Ghost whom the Father will send in my name he shall teach you all thing and bring all things to your memory which I have told you These Secretaries of the holy Ghost when they wrote habebant libertatam exercitij sed non specificationis Libertas exercitij specificationis as they say in the Schooles they were not like Blockes or Stones but the Lord inclined their wills freely to write which putteth a difference betwixt them and A difference betwixt the Prophets of God and the Sybiles or Prophets of the devill the Sybils and other Prophets of the Divell who were blasted and distracted in their wits when they prophesied When Elisha sent one of the children of the Prophets to annoynt Iehu one