return their wrongs upon them 3. Pride possesseth all men naturally this stirreth men up to revenge 4. Every mans heart aboundeth with self-love and love cannot endure to see evil done to the person loved 5. We are all void of charity and love to our brethren hence there is an aptnesse to be provoked and do them hurt if we seem to have any cause 6. It gives a kinde of pleasure and satisfaction to hatred or envy of which it is a kinde of exercise as scratching doth to him that hath the itch Revenge is a requiting of evil for evil a doing hurt again to them from whom one hath received hurt and measuring ill measure for ill measure A dog in the Law was an unclean beast because he was revengefull 1. Revenge transgresseth the plain light of nature which bids us do as we would be done to and every man would be forgiven and not have revenge taken upon him 2. It is a manifest enemy to peace and concord which we should seek and follow after 3. Injurious to God a preventing of him as if he were not carefull enough to execute justice The best and wisest Heathen writer of morall vertues hath delivered it as a generall principle that a man must not hurt any other but with this caution and limitation unlesse he be first provoked by some injury Phocion when he had done great service for Athens yet they ungratefully putting him to death he charged his son at his death that he should never remember the Athenian injuries The King of France after would not revenge the wrongs done to him before when Duke of Orleance Signs of Revenge 1. A pittilesse disposition by which one is rather glad then sorry for anothers evill 2. Excesse in punishing Some directions or means for the crucifying of this unruly affection 1. You must subdue pride and labour to make your selves base and vile in your own eyes being worthy of all the wrongs and indignities that can be offered to us in regard of our own sinfulnesse 2. You must observe God in wrongs as David The Lord hath sent him to curse 3. You must often consider of the goodnesse of God in forgiving your sins many and hainous Eph. 4. 12. and 5. 2. 4. You must often ponder of the necessity of this duty which appears by three things 1. The clear and expresse commandements given about it Matt. 5. 39. resisting evil that is by doing the like evil to him which he doth to thee but prepare thy self to bear that and another rather then by doing the like to repell the former whereby he meeteth with the cavils which flesh doth enforce to justifie revenge or else I shall be perpetually obnoxious to wrongs be it so saith our Saviour thou must rather bear it then resist Rom. 12. 17. and 19. 1 Thes. 5. 15. no man may render to any evil for evil that is evil word for evil word evil deed for evil deed taunt for taunt blow for blow 2. The great danger if it be not mortified our sins shall never be pardoned we pray in the Lords Prayer Forgive as we forgive he therefore which forgiveth not can never have any true assurance of being forgiven Mat. 6. 14 15. â—o as manifest a promise and threat as any the Scripture containeth or can be made Now to forgive a wrong and requite it with some evil done to the wrong-doer are as quite contrary as any thing in the world so that he which will do the one doth not the other as he which sues and imprisons a man for debt doth not forgive his debt so he that recompenseth a man evil for his evil doth not forgive his evil 3. The worthy examples which we have of good men that have gone before us in mortifying it as Christ and other Saints To these meditations adde fervent praiers to God that he would vouchsafe to season our hearts with humility meeknesse forbearance that he would strengthen us to passe by wrongs injuries indignities that he would give us his Spirit to crucifie this as well as the other lusts of the flesh Scandall A Scandall or offence is that which is or may be in it self an occasion of falling to another Any thing whereby we so offend another as that he is hindred from good drawn into or confirmed in evil is a scandall One saith it is an indiscreet or uncharitable abuse of my Christian liberty There is Scandalum 1 datum 2 acceptum a scandal given when a man doth that which is in it self unlawfull or else if it be lawfull he doth it in an undue manner Rom. 14. 20 21. First Scandals given 1. When men by corrupt doctrine endeavour to justifie wicked practises Rom. 16. 17. 2. By sinfull practises Prov 29. 6. and 22. 15. 3. By giving just ground of offence in appearance of evill 1 Thessal 5. 22. 2 Câ—â— 8. 19 20. 4. In the abuse of lawfull liberty go to the utmost bounds of it Rom. 14. per tot Secondly A Scandall or offence taken when men take offence at that which is good where there is neither evil nor any appearance of it Ioh. 6. 61. 1 Pet. 2. 7. men take offence at true doctrine and good actions the Disciples at Christs doctrine of the resurrection 2. When their sins are reproved Lev. 19. 16 17. Schisme Schism in the Church is much like sedition in the State As the name of Heresie though it be common to any opinion whereof one makes choice whether it be true or false in which sense Constantine the great called the true faith Catholicam sanctissimam haeresin yet in the ordinary use it is now applied only to the choice of such opinions as are repugnant to the faith so the name of Schism though it import any scissure or renting of one from another yet now by the vulgar use of Divines it is appropriated only to such a rent or division as is made for an unjust cause and from those to whom he or they who are separated ought to unite themselves and hold communion with them Tota ratio Schismatis the very essence of a Schisme consists in the separating from the Church I say from the true and orthodoxall Church It is a renting or dissolving of that unity which ought to be amongst Christians See M Marshall's Sermon on Rom. 12. 4 5. It was a memorable speech of Calvin who said he would willingly travell all over the Seas and Countries in the world to put an end to the differences that were in the Reformed Churches Cameron well distinguisheth of a double Schisme 1. Negative which is a bare secession or subduction and is unlawfull Non separatio sed causa facit Schismaticum Cassand 2. Positive when there is a certain consociation which useth Ecclesiasticall Laws the Word of God and administration of the Sacraments separatim which he calleth setting up an Altar against an Altar this is called Schism Antonomastic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s and 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Arch-bishops four thousand Bishops and five thousand Saints approved by the Church yet if they be compared to the Jesuites or to the weak and unperfect types of them the Franciscans it is no great matter that they have done Dr. Donnes Ignatius his Conclave A rich Merchant in Paris in meriment told the Friers of Saint Francis that they wore a Rope about their bodies but Saint Francis should once have been hanged but was redeemed by the Pope on this condition that all his life after he should wear a Rope but they in earnest got judgement against him that he should be hanged for it Doctor Taylors Romish Fornace The Monks and Friers are no where mentioned in Scripture unlesse Apoc. 9. 3. Locusts issued out of the bottomlesse pit they by their smoaky Tradiditions obscure the light of the Gospel To prove their Cardinals a Divine Ordinance they urge that place 1 Kings 2. Domini erunt Cardines terrae See Polyd. Virg. de Invent. rerum lib. 4. cap. 9. pag. 270. They consist for most part of personages nobly descended they are admitted to kisse the Popes mouth they onely elect the Pope and from them onely the Pope elected must be selected Saint Peter had no Cardinals about him A certain Friar wittily preached to the people at Lions in France when he said That the Hogonots so the Protestants are called in France did agree with the Church of Rome in all the Articles of Faith but that there was one wicked word Solùm Onely at the noise of which the warre was kindled for they Onely beleeved what the Rule of Faith hath from the holy Scriptures but the Romane Church required something more to be beleeved then what is contained in the Rule of Faith or holy Scriptures because the Authority of of the Church will have it so Junius de Eccles. cap. 17. de Eccles. Roman Corollaries from the Church and Antichrist First From the Church Christs great interest here below is the Church it is his Hephzibah his delight is in her it is as Shew-bread continually before him the people of God are his Segullah his peculiar treasure his jewels Mal. 3. 17. all the rest of the world being but as lumber in comparison for them the world stands The Church is the fulnesse of Christ Ephes. 1. 22. The great blessings are out of Sion The interest of Christ extends to all Churches where a people love the Lord Jesus in sincerity The Donatists would include the Church in their parts of Africk the Papists say they only are the Church Christs interest is not limited to any forms 2 Cor. 11. 28. None are true members of the invisible Church of Christ but only those which have the Spirit of Jesus Christ in them really holy and united to Christ the Head There is a great controversie about qualification of Church-members therefore Apollonius and Spanhemius have begun their Dispute with this Question Some say The members of every particular Church are obliged at their first admission to shew to the whole Congregation convincing signs of their Regeneration and true Grace Some urge that the Scripture in the description of a godly man rests not in the negative Rom. 8. 1. and that a bare profession is not enough or to say I know no evil by him or that he is not scandalous they urge 1 Thes. 1. 1. and 2 Thes. 1. 1. they say the Church is not only termed holy from the better part but the particular members are commended for holinesse 2 Thes. 1. 3. Phil. 1. 7. We are strict say they in taking a wife or servant enquire after them and are not satisfied that we hear no ill so a judgement of severity is to be used in admitting Church-members and because we may be deceived therein the more care is to be used Others say If they be willing to give up their names to Christ it is enough because the Church is a School there they are admitted Non quia docti but ut sint docti not because they are learned but because they are willing to learn Would you have Church-members real Saints crosse to the Texts the Floor and Drag-net or such as by the exactest scrutiny that can be made we may judge to be Saints really I desire your Texts for this D. Ames saith Falsum est internas virtutes à nobis requiri ut aliquis sit in Ecclesia quoad visibilem ejus statum Bellarm. Enerv. Tom. 2. l. 2. c. 1. Sect. 5. The Apostles at the first gathering of the Church of the New Testament never required any more then the profession of the faith of Christ in fundamentals and that they were willing for the time to come to walk in Gospel-rules Iohn Baptist received Publicans and sinners souldiers Scribes Pharisees when they confessed their sins and desired to be admitted into the faith of him whom Iohn preached See Act. 2. 41 47. Vide Calvin ad Mat. 3. Many a one that may have real grace yet out of bashfulnesse and because he hath but weak parts may not be able to evidence it to others and others who have greater gifts may carry it away when they are not inwardly wrought upon I suppose therefore those are to be received into Church communion which prosesse the faith of Christ and subject to the rules of the Gospel if they be freed from damnable errors and scandalous conversation Some conceive the gathering of Churches out of Churches to be unwarrantable and think it is confusion 1 Cor. 14. 33. Where is there say they any warrant from Moses and the Prophets or from Christ and his Apostles for any such thing though yet in their times many Church-members were as ignorant and prophane as now To be a member of the Church of Christ is a great priviledge the Communion of Saints is the only good fellowship The Communion of the Saints consists in three things First In the Communion of their Graces what Graces they have they have not only for their Salvation but in trust for the good of the body the members of the body should be helpful to one another Secondly In the use of Gods Ordinances this was the beauty of the primitive times Act. 2. 42. there was no such separation then Thirdly In the performance of all mutual Offices of love Serve one another in love Our Union with Christ is the ground of this Communion As all men are one in the first Adam so all the Saints are one in the second Adam This Union is wrought on Gods part outwardly by the Word and inwardly by the Spirit on mans part Outwardly by our profession Inwardly by faith Rom. 11. 20. By Communion of Saints is meant their common partaking in Christ their Head and all his Benefits and their mutuall interest one into another There is no such good fellowship in the world as in the Church of Christ. Secondly From Antichrist That the Popish Doctrine tends to the extream dishonour of Gods Word
Commandment directly now indirectly some things are forbidden also not for their own sakes but for some evil consequent that may follow upon them As 1. All occasions of Idolatry and Superstition to our selves and others for what is of that nature will in likelihood draw both our selves or others to great sin though it be not simply a sin yet it is in that respect sinful and therefore cannot be done without sin unless some other greater respect countervailing that evil consequent come betwixt to take away the sinfulness of it Now such occasions of Idolatry are these principally 1. Keeping of Idols that is to say of Images and Pictures which have formerly been worshipped or at least have been by superstitious persons made for that end and purpose this is bad if it be in private places because a man doth not know who may come thither hereafter and so what mischief may be done but worst of all when these are suffered to stand in publick or religious places though the purpose of those which suffer them to stand there be not that they should serve for worship but onely for historical and memorative use For the nature chiefly of the common sort of people being strongly inclined to Idolatry and we so much desiring to have our senses pleased in the Worship of God it shall be very hard and almost impossible that such things should stand long without being worshipped of some at least without being made instruments of worshipping God or Christ in or by them Wherefore S. Iohn wisheth as babes beware of Idols not alone of Idolatry but of Idols because from having Idols to worship them or God by them it is a very easie step wherefore the godly Iews did demolish Idols and were commanded to do so and so I suppose ought all Magistrates and Governours to do in the place where they have power A second means of occasioning Idolatry is familiar society leagues of amity and friendship and mutual help for leagues of peace with such are lawful especially joyning with them in Matrimony which was the fault of the Iews in the time of Nehâ—miah and which was the beginning of Solomons great fall for though the commandment of not marrying with the people round about were in that respect Jewish as it did make a nullity of the marriage yet now also to be unequally yoked with Idolaters as well as any other Infidels cannot be warrantable neither for man nor woman A third occasion of Idolatry is furnishing Idolaters with means of their false worship as making Idols for them printing their idolatrous books or any thing like to this by which they are furthered in their abominations These are occasions of Idolatry Now appearances are chiefly two 1. To be silent and hold ones peace and not manifest a dislike of their deeds when occasion serves for hereby he strengthens the hands of the offenders as if he did not dislike his ill practice 2. To joyne with them outwardly for fear or the like respects though inwardly a man dislike of their wickedness and folly as it seems Solomon did alone go with his wives for fashion sake to their Idol-Temples though after he might in likelihood have been drawn further And such was the offence of those that would in Corinth go to the Idols Temples and sit among their old acquaintance in their idolatrous Feast eating and drinking with them trusting that this was no fault because they knew an Idol was nothing in the world which yet Paul doth blame in them as having communion with Devils in so doing And such is the case of those that will needs go see Mass and there carry themselves in all reverent soâ—t as if they liked all when inwardly they condemned them CHAP. IV. Of the third Commandment THou shalt not take the Name of the Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his Name in vain THe Lord having injoyned to mankinde that principal service which He most delighteth in and which for it self he doth approve and require commands also the less principal both for the kinds and sorts of it and for a special time to be dedicated thereunto The sorts of this Worship are twofold 1. Solemn 2. Common The solemn Worship is that whereto men do wholly give themselves setting themselves apart from all other things to attend it wholly The Common is that which is to be performed to God joyntly in and with our other affairs so far forth as in them we have any thing to do with him or any thing of his It sufficeth not to honour God in the orderly performance of all religious services commanded by him but even then also when we are busied in our common affairs it is our duty to carry our selves so respectively to him-ward that we may make it appear that we do indeed make him our God and that due carriage is prescribed in this Commandment by forbidding one thing contrary thereto For the explication of the words we are to know that by the Name of God is meant himself so far forth as he hath made himself known to us and all those things by which as men are known by their names he hath pleased to manifest himself unto us These are all referable to two heads his Word and his Works his Works are of two sorts common to all his Creatures as Creation Providence and special to his Church as Election Calling Justification Sanctification Adoption Glorification and in a word the whole world of our Redemption Under the title of his Word are comprehended the holy Scriptures themselves the true Religion therein contained and his holy Titles and Attributes see 1 Tim. 6. 1. All of these are meant by the Name of God To take up this Name of God is to meddle with them or have any thing any way to do with any of them In the solemn Worship of God we are as it were taken up of God and of his Name but in common life we have occasion in divers respects to make use of the Name of God either in word deed or thought and so to make use of them is to take them up To take this Name in vain or for vanity is so to use them as the use of them serveth not for any spiritual good to our souls or any special honour to him For all things are idlâ— and fruitless which serve not for these purposes That is saith Deodate on Exod. 20. 7. thou shalt not make use of it in Oaths and other kind of frivolous unprofitable rash false and impious speeches So then as the substance of the first Commandment was to require piety and of the second true religiousness so the scope of this is to require a godly or holy conversation that is behaving of our selves holily and godly in the course of our lives even then when we are not busied in performing any duty of Religion That in our common and usual speech and actions
that may be And thus God is dishonoured in heart Now he is dishonoured outwardly and that 1. In tongue 2. In action In word by all such kinde of speeches as are contrary to those four kinds wherein our words touch Good any way that were named in the affirmative part As first contrary to good and charitable wishes there are 1. Formal wishes as when men in a form say God bless you God save all much more when it is in falshood the tongue speaking peace when the heart wisheth mischief as David complains of his enemies that came to visit him and then wished him all welfare in tongue but were so contrary minded that after they wished he might never recover and so were bold to utter their malicious conceits when they came forth 2. Contrary to these good wishes are curses imprecations and execrations against ones self or others especially such as wherein the Devil hath his name honoured as the Devil take thee the Devil go with thee or though God be wished to be the authour of the evil as God confound thee or the like It is a token of an evil heart to be apt to curse they which love cursing shall have enough of it these bad wishes will fly back to the nest where they were hatched The Apostle delivers it as a token of an unregenerate man that the gall of aspes is under his lips and that his mouth is full of cursing and bitterness it is a proof of a soul very much void of the fear of God when a man dareth to speak to God to become his hangman or executioner and a most horrible boldness when a man dare invocate the Devil for revenge S. Iames speaks of it as a wofull and grievous crime that a man should with the same mouth bless God and curse man who was made after the image of God yea not alone to curse men but to curse any creature wishing pox or plague upon it or murrain or the like is a fearful abusing of God from whom we dare ask such things unless we curse in Gods Name being armed by his authority and warrant for if God bid his servants curse they must curse I mean by pronouncing a curse yea by praying God according to his truth to fulfill his curses But of wicked and unwarrantable cursing we have an example in the proud Goliah who cursed David by his gods and of Shimei who cursed David with a horrible and bitter curse And these be against good wishes 2. Against respective mentioning of Gods Titles and Attributes there are two faults the one is a light and foolish speaking of them by way of wonderment or otherwise as O Lord God Good God when a man thinks no more of God nor his goodness then he thinks of the Devil or Pope so in other like occasions 2. There is a mentioning of Gods Titles by way of vilifying and abusing him as Who is God that I should let Israel go and What God can deliver out of my hands and a mentioning of him by way of blaspheming speaking evil of him in such fearful accusations as are not to be named as raging against his justice truth and wisdome and charging him with the contrary imperfections as some in their distemper have done a most hideous and fearful sin Contrary unto good conference of Gods Word and Works there are four faults 1. Vain jangling a discoursing of Gods Word or Works onely to shew wit and win applause or to dispute of them onely to try masteries and get victory especially if a man choose out nice points or genealogies and idle needless questions If a man do jangle and wrangle about the most useful points it is a great fault but if he fill the world with controversies about trifles this is a greater abuse and more dangerous because these matters will most easily breed doubt upon doubt 2. When men make jests of Gods Word alleadging any place of Scripture in merriment to procure laughter or make a mock of any of Gods special Works as the people did of the Apostles speaking in strange tongues as if it had been nothing but the vent of new wine overabundantly swallowed 3. When men misapply Gods Word and Works as by mis-alleadging them to countenance sin and maintain wickednesse or contrarily putting off Gods testimonies and mis-interpreting Scripture as that wicked Syricius would have no Ministers marry because those that were in the flesh could not please God and as the Popish Cardinal would have the Pope take upon him to punish because it was said to Peter Slay and eat and such like But especially the making spels of verses of Scripture by the words written spoken or hanged upon ones neck to cure agues or the like and so by misapplying Gods works to any wicked conclusion as if he did not hate sin because he is patient in not punishing of it Any wrongful wresting of the Scriptures or any of Gods works is a shameful abusing it to Gods dishonour Cavilling and despitefull objecting against Gods Word as if it were false and repugnant to it self or a meer invention of men and against his works as if they were not righteous and just picking a quarrel with God in either of these two is an high dishonouring of him and very displeasing to his Majesty And all these are directly contrary to the holy and good conference which we ought to have together of Gods Word and Works Now some other things are contrary to the confessing of the true Religion and these are 1. Denying and disavowing the same principally if it be against the light of a mans own conscience and after some professing and maintaining of it before for Christ saith that if any man deny him before men him will he also deny before his heavenly Father So Peter denied that he knew Christ but we know how dear it cost him afterwards 2. There is opposing the truth of God setting ones self by shifts and devices to impute falshood unto it and to pull down the pillars of it as the wicked Iews opposed themselves to the faithful and sincere preaching of Paul and did dispute against those things which he spake labouring to make it appear that all he spake was but a meer lie and falshood which is therefore a very wicked thing because it tends to make others also hang back from believing the truth and most wicked when it is done contrary to a mans own knowledge or conscience and so that he himself knows it is truth which he opposeth but most of all abominable when it is as it was in the forenamed Iews joyned with actual persecuting of them which do stand for the truth and labour to uphold the same Lastly when men strive to maintain falshood or false Religion and false Faith indeavouring by coloured and cloaked reasons to get unto it the colour of truth which is heresie when it is joyned with obstinacy and then a most damnable thing when a man is condemned of his own
19. and Psal. 19. beg seem to prove it Cardinal Perron having in an excellent Oration before Henry the 3 King of France proved that there was a God and his Auditory applauding him he offered if it pleased the King the next day to prove the contrary whence saith Voetius de Atheismo He was commanded to depart the Court Because saith Vedelius in his Rationale Theologicum l. 1. c. 3. He favoured that opinion of not admitting the principles of reason in arguments of faith Hence it was easie for him from that foundation to plead for Atheisin since it is impossible to prove that there is a God without the principles of Reason Principles can onely be demonstrated testimonis effectis absurdis shewing the absurdities that will else follow There are two kindes of Demonstrations or proofs 1. A demonstrating of the effects by their causes which is a proof à priori Principles cannot be demonstrated à causa and à priori because they have no superior cause 2. A demonstrating of causes by their effects which is a proof drawn à posteriori So principles may be demonstrated All principles being Prima and Notissimae of themselvâ—s are thereby made indemonstrable Vide Aquin. part 1. Quest. 2. Art 2. 3. Quod fit Deus c The weightiest Testimony that can be brought to prove there is a God is to produce the Testimony of God speaking in his word None other in the world can have equal authority Iohn 8. 13 14. Yet this Testimony is not allowed by the Atheists For as they deny that there is a God so they deny likewise that the Scripture is his word Atheomastix l. 1. c. 2. See Rom. 1. 20. Nulla gens tam effera ac barbara quae non cognoscat â—sse Deum Cicero de natura Deorum Epicurum ipsum quem nihil pudendum pudet tamen Deum negare pudet Mornaeus Numen esse aliquod sumitur à manifestissimo consensu omnium gentium apud quos ratio boni mores non planè extinctâ— sunt inducta feritate Grotius de rel Christ. l. 1. Inveniuntur qui sine regâ— sine lege vivunt qui sub dio degunt qui nudi ferarum instar sylvas oberrant avia quaerunt obvia depascuntur Qui religionis specie qui sacris qui numinis sensu planè carerent nulli inventi sunt nulli ctiammon inveniuntur Mornaeus de veritate Christianae relig c. 1. * The most pregnant and undeniable proof of the God-head with the Heathen was the voyce of conscience The Scripture sheweth that the wicked were much terrified in their consciences after the committing of hainous sins Rom. 2. 15. Isa. 57. 20 21. Mark 6. 14 16 So doth common experience teach in Murtherers Theeves and the like Richard the third after his murthers was full of horror and fear the night before he was slain he dreamed that the Devils were tormenting him Credo non erat somnium sed conscientia scelerum Polyd. Virgil. Wicked men may be without faith they cannot be without fear Isa. 33. 14. they are afraid after committing of sin though in secret because they know there is a Supreme Judge who can call them to account Psal. 53. 5 6. Quid resert veminâ—m scire si tu scias Vide Grot. de relig Christiana l. 1. * Acts 16. 25. and 12. 6. Psal. 3. 6. and 46. 1 2. Si fractus illabatur orbis impavidum ferient ruinae Horat. Every effect hath its cause whatsoever is wrought or done is wrought or done by some thing which hath ability and fitness to produce such an effect seeing nothing can do nothing and what hath not sufficiency to produce such and such effects cannot produce them Of whom there be works and effects he is of God there be works and effects therefore there is a God As God is to be felt sensibly in every mans conscicience so is he to be seen visibly in the Creation of the world and of all things therein contained Man the best of the Creatures here below was not able to raise up such a Roof as the Heavens nor such a floor as the earth Doctor Preston Iob 12. 9. Serviunt omnia omnibus uni omnia Mundi Creatio est Dei Scriptura cujus tria sunt folia Coelum terra mare The Sun Moon and Stars move regularly yea the Bee and Ant according to their own ends wonderfully The creatures which have no reason act rationally therefore some supreme reason orders them Finis in sagittâ— determinatur a Sagittante say the Schoolmen Vide Bellarm. de Gratia libero arbitrico l. 3. c. 15. Vos de â—â—ig Progres Idol l. 3. c. 31. The preserving and ordering of the world and humane societies in it the planting and defending of the Church A number of wheels in a Clock do work together to strike at set times not any one of them knowing the intention of the other therefore they are ordered and kept in order by the care of some wise person which knows the distance and frame of each and of the whole An Army of men could not meet together at one time and in one place to fight for or against one City if the wisdom of one General did not command over all A number of Letters cannot all fall orderly together to make perfect sense without some Composer Protogenes by the smalness of a line drawn in a Table knew Apelles the chiefest Artificer He that sees but the shape and effigies of man presently thinks of a Painter Nec terram propter se vel Sol calefacit vel nubes irrigat nec terra vel tepefacta à Sole vel madesacta à pluvia sui gratiâ herbas ac fructus producit sed propter muta animantia ac hominem imprimis qui mentis altae capax in â—oetera dominatur Non suo id confilio faciunt Alius igitur est qui dirigat universum Voss. de orig progres Idol l. 1. par 1. c. 1. Pulchra sunt omnia faciente te Et ecce tu inenarrabiliter Pulchrior qui fecisti omnia Aug. Confess l. 13. c. 20. Hic compoâ—o canticum in Creatoris nostri laâ—dem Sâ— Humani corporis admirabilem constructionem intus extráque conspicimus ut omnia ibi etiam minima suos usus habeant nullo studio nulla industria parentum arte verò tanta ut philosophorum ac medicorum praestantissimi nunquam eam satis possint admirari Ostendit hoc opificem naturâ— esse mentem excellentissimam Qua de re videri potest Galenus praesertim qua parte oculi manus usum examinat Grotius de relig Christ. l. 1. * Astrology is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech of stars Astronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the stars The Sun is moved by another by whom he is tyed unto such a strict and unaltâ—rable morion that Astronomers can surely tell unto the very minute all the Eclipses that shall ever fall out so long as the world
I maintain against the Antiscripturists and such as go about to take away all the Old Testament It was necessary that God should give us some outward signification of his will All creatures have a rule without themselves to guide them in their operations The Scripture is the Rule of Faith and Life Isa. 8. 20. All extraordinary wayes of revelation are now ceased we are to pray for a further Discovery of Gods minde in his Word Ephes. 1. 17. not to expect new Revelations ex parte objecti but ex parte Subjecti a farther clearing of the Scriptures to us Some say the Old Testament is a dead letter so is the New without the Spirit how can we convince the Iews but by the Old Testament the same Spirit spake in both Testaments Some turn the whole word into Allegories Others deny consequences out of Scripture to be Scripture nothing is Scripture say they but what is found there expresly What is necessarily inferred is Scripture as well as what is literally exprest Levit. 10. 1. The Apostle proves the Resurrection by consequence Paul and Apollo Act. 17. 3. 18. 28. proved to the Iews by the Scriptures that Jesus was the Christ although in those Scriptures these very words are not found but are deduced by a necessary consequence In the second Book I treat of God That place Exod. 34. 6 7. is as full a description of Gods Attributes as any in all the Scripture The Hebrew Doctors note that there are thirteen Attributes and but one that speaks of Iudgement that he will punish the sins of Fathers upon their Children all the other twelve are meerly wholly mercy and his Iustice is mentioned to invite men to lay hold on mercy All Principles Rules and Motions to Duty are to be found in God Gen. 17. 1. Joel 2. 13. The Heathens extolled the knowledge of a mans self E Coelo descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Christians must chiefly study to know God 1 Chr. 28. 9. Jer. 9. 24. Joh. 17. 3. The understanding of the Angels is perfected by the Contemplation of the Excellencies that are in God We shall not be properly Comprehensores in Heaven although the Schoolmen sometimes say so yet we shall know God in a far more perfect manner then in this life 1 Cor. 9. 12. 2 Cor. 5. 7. If God were more known he would be more loved seared honoured trusted God is primum verum which satisfies the understanding and Summum bonum which satisfies the will Deo solo nos debemus frui rebus aliis â—â—i We ought to enjoy God alone and use the world We are said to enjoy a thing with which we are delighted for iâ— self to use that which we referre to another thing I will conclude this with that excellent Speech of Austine concerning Gods knowledge Non enim more nostro ille vel quod futurum est prospicit vel quod praesens est aspicit vel quod praeteritum est respicit sed alio mo do quodam à nostrarum cogitationum consuetudine longe alteque diverso In the third Book I handle the Works of God The serious considering of Gods Works is a great part of sanctifying his Name Besides the natural there is a spiritual use to be made of all the creatures Revel 12. 1. The Sunne points to Christ the Moon to the World the Starres to the Ministers of the Gospel How frequently did our Saviour take occasion from earthly things to teach men heavenly truths In the fourth Book I speak of the Fall of Man and so of Original and Actual Sins Some Divines hold that there are three parts of Original Sin 1. The guilt of Adams sin 2. The privation of original righteousness 3. The corruption of nature Of the imputation of Adams sinne to us Garissolius a learned and pious French Minister hath written a large Book He shews there the consent also of Reformed Churches therein but how great an agreement there hath been of Churches and Ecclesiastical Writers ancient and modern in this matter Andrew Rivet hath taught in a peculiar Book published upon that Argument Every man by nature hath likewise lost the Image of God and is born empty of Grace and Righteousness and wholly corrupt Rom. 3. 23 24. 5. 12. Rom. 1. 29. to the end Ephes. 2. 1. 4. 25. to the end 5. 3 4 9. 2 Tim. 3. 2. to the 6. Some say we are dead as we come out of the old Adams hand but through the undertaking of Iesus Christ all men are restored unto a State of Grace and Favour and that through common grace they may believe if they will But all unregenerate men are still under the state of death and there is no such intrinsecal power in them this man is regenerated say the Arminians and not that because he hath better improved his abilities but the work of Regeneration is an effect of special discriminating grace Some of our Divines say God hath left some few relicks of his Image in us since the Fall to leave us without excuse and as a Monument of his Bounty and in pity to humans Societies some Knowledge and some restraint upon the Conscience Others dislike this opinion and say That Righteousnesse in Adam was connatural but consisted not in any natural Abilities and that these remainders of Gods Image must be of the same kinde with what is lost and so good in Gods account and then man shall not be wholly flesh and so there will be something for Grace to graff upon which the Arminians lay hold on In the fifth Book I speak of Mans Recovery by Christ Phil. 2. 6. to the 1â— Heb. 9. 11. to the 15. Heb. 1. 3. Mark 10. 33 34. as he had the grace of Union and Unction so we through him when we are united to him we partake of his fulnesse Iohn 1. 14. By the first Adam we lost Gods Image Favour and Communion with him By the second Adam Gods Image is restored in us we are reconciled to God and have accesse to him yet he died not for all 1. The reason why none can lay any thing to the charge of Gods elect is Because Christ died for them Rom. 8. 33 34. if therefore Christ died for all none can lay any thing to the charge of a reprobate more then to the charge of Gods elect 2. Christ prayed only for those who either did or should believe in him and for whom he prayed for them only he sanctified himself John 17. 9 19. that is offered up himself in Sacrifice upon the Cross for them 3. If he died for all from the beginning of the world then he died for all those that already were damned 4. Then he hath merited salvation for all and shall they then fail of salvation In the sixth Book I speak of the Church and Antichrist There is much spoken in these dayes of the admitting of Members and of the
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
God 2. Epicurism scoffing at Divinity 3. Heresie depraving and corrupting Divinity VI. The Excellency of Divine Knowledge or the study of Divinity appeareth in these particulars 1. In the subject Matter of it which is Divine either in its own Nature as God and Christ Psal. 70. 7. Ioh. 5. 46. or in relation to him as the Scripture Sacraments It is called The wisdom of God Prov. 2. 10. 3. 13. 1 Cor. 2. 6 7. and That wisdom which is from above Jam. 3. 17. If to know the nature of an Herb or the Sun and Stars be excellent how much more to know the Nature of God Aristotle held it a great matter to know but a little concerning the first mover and Intelligences Paul desired to know nothing but Christ and him crucified 1 Cor. 2. 2. that is he professed no other knowledge Si Christum discis satis est si caetera nescis Si Christum nescis nihil est si cetera discis In this Mystery of Christ God is revealed in the highest and most glorious way 2 Cor. 4. 6. there is more wisdom holinesse power justice discovered in the Mystery of the Gospel then was known before to men and Angels Christ is the summe of all divine revealed truths Luk. 24. 27. Acts 10. 43. Here is the onely knowledge which is necessary to make the man of God perfect Col. 2. 3. The Metaphysicks handle not things properly divinely revealed but that which the Philosophers by the light of nature judged to be Divine 2. In the End The principal and main end of Divinity is the glory of God that is the Celebration or setting forth of Gods infinite Excellency the secondary end is mans blessednesse Iohn 17. 3. 3. In the Certainty of it Gods Word is said to be sure and like Gold seven times refined there is no drosse of falshood in it The Academicks thought every thing so uncertain that they doubted of all things 4. In the Cause of it These truths are such as cannot be known but by Gods revealing them to us All Scripture was given by Divine Inspiration Flesh and bloud hath nor revealed this unto thee a humane light is enough to know other things 5. In the Holinesse of it Psal. 19. 5. By them thy servant is fore-warned 1 Tim. 3. 15. The word of God is able to make us wise to Salvation and to furnish to every good work Christ makes this a cause of the errour and wickednesse in mans life that they do not read and understand the Scriptures 6. In the Delight and Sweetnesse of it Iob 23. 12. preferred the Word of God before his food David before thousands of Gold and Silver before the honey and the honey-comb Psal. 19. 10. 119. 103. and when he ceaseth to compare he beginneth to admire Wanderfull are thy Testimonies Archimedes took great delight in the Mathematicks Augustine refused to take delight in Tullies Hortensius because the name of Jesus Christ was not there Nomen Iesu non erat ibi He saiâ—â— in his Confessions Sacrae Scripturae tuae sunt sanctae deliciae meae 7. In the Excellency of the Students of it 1. The Saints of God in the Old Testament the Patriarks and Prophets 1 Pet. 1. 10 11. 2. The Saints of God in the New Testament Matth. 11. 25. Col. 1. 27. 3. It is the study of the Angels and Saints of God sn heaven 1 Pet. 1. 12. Ephes. 3. 10. 1. The natural knowledge and enquiry of the Angels could never have discovered to them the Mystery of Christ in the Gospel 2. They know it by the Church that is saith Oecumenius by the several dispensations of God to his people under the Gospel 8. In that the Devil and Hereticks oppose it The Papists would not have the Bible translated nor Divine Service performed in the vulgar tongue CHAP. II. Of the Divine Authority of the Scriptures TWo things are to be considered in Divinity First The Rule of it the Scripture or Word of God Secondly The Matter of Parts of it concerning God and man Principium essendi in Divinity is God the first Essence Principium cognoscendi the Scripture by which we know God and all things concerning him I shall handle both these principles but begin with the Scripture as many Systematical Writers do IT is necessary that the true Religion have a rule whereby it may be squared else there could be no certainty in it but there would be as many Religions as men It appears by the light of nature the Heathen had known rules for their Rites Ceremonies and Services the Turks have their Alcoran the Iews their Talmud the Papists their Decretals every Art hath its Rule neither can any thing be a Duty which hath not a Rule There are three general Characters whereby we may know any Word to be the Word of God and a Religion to be the true Religion 1. That which doth most set forth the glory of God 2. That which doth direct us to a rule which is a perfect rule of holinesse toward God and righteousnesse toward man 3. That which shews a way sutable to Gods glory and mens necessity to reconcile us to God The word of God sets forth Gods glory in all the perfections and is a compleat rule of holinesse to God and righteousnesse to men All the wisdom of the world cannot shew what is more sutable to the glory of God and the nature of man to reconcile God and men then for him that is God and man to do it God revealed himself divers wayes to the Fathers Heb. 1. 1. The manner of revealing Gods will is three-fold according to our three instruments of conceiving viz. Understanding Phantasie and Senses to the understanding God revealed his Will by engraving it in the heart with his own finger Ier. 31. 33. by Divine inspiration 2 Pet. 1. 21. 2 Chron. 15. 1. Heb. 8. 11. Iohn 14. 26. and by intellectual Visions Numb 11. 5. to the phantasie God revealed his Will by imaginary Visions to Prophets awake and by dreams to Prophets asleep Gen. 40. 8. 41. 8 9. Acts 16. 10. 10. 3. Numb 14. 4. to the Senses God revealed his Will and that either by Vision to the Eye or lively Voice to the Ear Gen. 3. 9. 4. 6. 15. 4 5. Exod. 20. 1 2. 3. 1 2 3. 33. 17. And lastly by writing This Revelation was sometimes immediate by God himself after an unspeakable manner or by means viz. Angels Urim and Thummim Prophets Christ himself and his Apostles The written Word for the Matter contained in it is called The word of God Rom. 9 6 for the manner of Record The Scripture John 10. 35. 2 Tim. 3. 16. 1 Pet. 2. 6. or Scriptures Matth. 22. 29. John 5. 39. Rom. 15. 4. 2 Pet. 3. 16. By an Antonomasie or an excellency of phrase as the most worthy writings that ever saw the light sometimes with an
Epithete The holy Scriptures Rom. 1. 2. 2 Tim. 3. 15. The Scriptures of the Prophets Rom. 16. 26. Some think that Enoch the seventh from Adam wrote but Iude 14. speaketh only of his prophesying which might rather be by word of mouth then writing because our Saviour citing Scripture ever gives the first place to Moses and undertaking by the Scriptures to prove himself to be the Messiah that he ought to suffeâ— began at Moses Luke 24. 27. No doubt if there had been any more ancient then Moses our Saviour would have alledged it because all the Scripture that was before him was to give testimony of him The Author of the Scriptures was God himself they came from him in a special and peculiar manner commonly called inspiration which is an act of Gods Spirit immediately imprinting or infusing those notions into their brains and those phrases and words by which the notions were uttered 2 Tim. 3. 16. All Scripture is given by Divine inspiration or by inspiration of God Prophecy came not of old time by the will of man but holy men of God spake as they were moved or carried by the Holy Ghost 2 Pet. 1. 21. They did not write these things of their own heads but the Spirit of God did move and work them to it and in it 2 Sam. 23. 2. The spirit of the Lord spake by me that is did immediately guide me and tell me what matter to utter and in what words Stephen saith they resisted the Holy Ghost when they did disobey the Scriptures The Holy Ghost by the mouth of David and the mouth of Isaiah spake Acts 1. 16. 4. 25. 28. 25. The Inscriptions of many Prophetical Books and Epistles Apostolical run thus The word of the Lord which come to Hosea Amos Ioel Paul Peter Iames a servant of God and an Apostle of Christ. The Proeme that is set before divers Prophecies is this Thus saith the Lord and the Prophets inculcate that speech The mouth of the Lord hath spoken it because they would take off the thoughts of the people from their own persons and lift them up to consideration of God the chief Author It is all one to say The Scripture saith Rom. 4. 3. 10. 11. 11. 2. Gal. 4. 30. 1 Tim. 5. 10. and God saith Rom. 9. 25. Heb. 4. 3. 8. 5. 13. 5. and the word Scripture is put for God speaking in the Scripture The Scripture saith to Pharaâ—h Rom. 9. 7. and The Scripture hath shut up all men under sin Galat. 3. 22. for which in another place God hath shut up Rom. 11. 32. All other disciplines were from God and every truth whosoever speaks it is from the Holy Ghost but the Scripture in a singular manner is attributed to the Holy Ghost he immediately dictated it to the Holy men of God The efficient principall cause then of the Scripture was God the ten Commandments of which most of the rest is an exposition were written after a secret and unutterable manner by God himself therefore they are called the writings of God Exod. 32. 16. Secondly all the rest which was written though men were the instruments was done by his appointment and assistance Exod. 17. 14. â—sai 8. 1. Ier. 30 2. The Scripture is often attributed to the Holy Ghost as the Author and no mention is made of the Pen-men Heb. 10. 15. The Prophets and Apostles were the Pen-men of the Scripture whose Calling Sending and Inspiration was certainly Divine for whatsoever they taught the Church of God or left in writing they learned not before in the Schools 1 Cor. 2. 13. The Divine Authority of the Word may be defined a certain dignity and excellency of the Scripture above all other sayings or writings whatsoever whereby it is perfectly true in word and sense it deserves credit in all sayings narrations of things past present and to come threatnings and promises and as superiour doth binde to obedience if it either forbid or command any thing 1 Tim. 1. 15. 2 Pet. 1. 19. Iohn 5. 39. Heb. 6. 18. Rom. 1. 5. 2 Cor. 10. 5 6. 13. 3. 12. 12. Gal. 1. 1 12 13. though the things in mans judgement seem unlike or incredible or the Commandments hard and foolish to the carnal minde Hereticks have laboured to prove their corrupt and damnable opinions out of the Scripture and have received some books if not all as Divine The Turks at this day so esteem the five books of Moses as they will kisse such patches of Paper as they finde having any part thereof written in the same Aristaeus an Heathen when he had determined to have disputed against Scripture confesseth that he was forbidden by God in a dream Plato is termed Moses Atticus Moses speaking Greek The holy Scripture in it self is Divine and Authentical though no man in the world should so acknowledge it as the Sun in it self were light though all the men in the world were blinde and could not or would not see it but in respect of us it is Divine and Authentical when it is acknowledged and esteemed so to be The Scripture is the word of God written by holy men as they were inspired by the holy Ghost divinely containing all Divine Truth necessary to salvation for the edification and instruction of Gods Church thereunto and for the glory of God The holy Scriptures are that Divine Instrument and means by which we are taught to believe what we ought touching God and our selves and all creatures and how to please God in all things unto eternal life Robins Essayes 8th Observ. Divines have given almost fourty several Arguments to prove the Scriptures to be the word of God That the Scriptures were from God may appear by several Reasons 1. Intrinsecal taken out of the Scriptures themselves 2. Extrinsecal acts of God and works of providence about them 1. Intrinsecal 1. From the excellency of their matter which is heavenly the divine and supernatural matter contained in it It telleth us of such things as do far exceed the reach of mans reason and which it was impossible for any man to counterfeit and feign and which being told are so correspondent to reason that no man can see just cause to call them into question as the Doctrine of Creation of all things in six dayes the Doctrine of the fall of our first Parents the Story of the Delivering Israel out of Aegypt of the Delivering of the Law and ten Commandments the Doctrine of the incarnation of Christ Jesus of the Resurrection of the dead of the last Judgement of the life to come and of the Immortality of the soul for though this last was taught also by Philosophers yet it is so doubtfully and unperfectly handled by them in comparison of the delivering thereof in Scripture that it is apparent it was another Spirit which guided the teachers of it here then they were guided withall What Angel
soul. 2. It separates the heart from lusts and the world 3. Alters and changeth the customs of men 4. It keeps the heart up against all the power of the devil It quickneth the dull Psal. 119. 93 107. comforteth the feeble Rom. 15. 4. giveth light to the simple Psal. 19. 7. convinceth the obstinate 1 Cor. 12. 3. 14. 24. reproveth errors rebuketh vices 2 Tim. 3. 16. is a discerner of the thoughts 1 Cor. 14. 24 25. and aweth the conscience Iam. 4. 12. 10. The Candour and Sincerity of the Pen-men or Amanuenses respecting Gods glory only and not their own and in setting down not only the sins of others but their own slips and infirmities doth testifie that they were guided by the holy Ghost Moses shews his disobedience Numb 11. 11. Ionah his murmuring Ionah 1. 4. Ieremiah his fretting Ier. 20. 14. David shames himself in his Preface to the 51 Psalm St Mark wrote the Gospel out of Peters mouth and yet the denial of Peter is more expresly laid down by the Evangelist Saint Mark then any other and Paul sets down with his own Pen his own faults in a sharper manner then any other Matthew the Evangelist tels us of Matthew the Publican The Pen-men of the holy Scripture were holy men called sent inspired by the Spirit which had denied the world with the lusts and affections thereof and were wholly consumed with zeal for the glory of God and salvation of men 2 Pet. 3. 15. 2 Tim. 3. 16. Matth. 16. 17. Gal. 2. 11 12. Ephes. 2. 3 5. They learned not of men what they wrote Moses David Amos were Herdsmen Ieremiah was almost a childe Peter Iames and Iohn were in their ships other Apostles were unlearned before their Calling Acts 4. 13. Moses learned of the Aegyptians and Daniel of the Caldeans humane Arts and Sciences but they could not learn of them the knowledge of the true God they themselves being ignorant and grosse Idolaters Neither could they erre in that which they delivered for by them the Spirit of Christ and Christ himself did speak 1 Pet. 1. 11. 2 Pet. 1. 21. Acts 28. 25. 2 Cor. 13. 3. In their own judgement the most holy did erre as 1 Sam. 16. 1. and Nathan 2 Sam. 6. which errour is truly related in the Scripture but when they spake according to the guidance of the Spirit which did ever assist them in the penning of the Scripture they could not erre I have learned saith Augustine to Ierom to give this honour only to the Canonical Books firmly to believe that no author of thâ—m erred in writing from all others he expected proof from Scripture or Reason 11. The wonderful Consent singular Harmony and Agreement of the Scriptures shews that they came not from men but from God Luk. 1. 70. Acts 3. 18. Iohn 5. 46. each part sweetly agreeth with it self and with another and with the whole Acts 26. 22. 11. 17. Luke 24. 27 44. Iohn 5. 46. Matth. 4. 4. what was foretold in the Old is fulfilled in the New Testament If there seem any contrariety either in numbring of years circumstance of time and place or point of Doctrine The fault is in our apprehension and ignorance not in the thing it self and by a right interpretation may easily be cleared See D. Willet on Gen. 24. 38. Doctor Vane in his lost Sheep returned home Chap. 2. saith Seeing no man is infallibly sure that all the answers used to reconcile the seeming contradictions of Scripture are true no man can be assured by the evidence of the thing that there is that perfect Harmony in the Scriptures nor consequently that they are thereby known to be the word of God Moreover if we were infallibly assured that there were this perfect Harmony in the Scriptures yet this to me seemed not a sufficient proof that they are the Word because there is no reason forbids me to believe that it may not be also found in the writings of some men yea I make no question but it is to be found and that with lesse seeming contradiction then is in the Scripture yet no man accounts that this proves their writings to be the Word of God After he saith We believe it to be harmonious because it is the Word of God not to be the Word of God because it is harmonious which we do not infallibly see How well this agrees with what I have in the margent quoted out of Bellarmine who urgeth that as an argument to prove the Scripture to be from God let the intelligent Reader judge Vid. Aberic Gent. Ad. 1. Mac. Disput. c. 10. These considerations strengthen this Argument 1. The length of time in which this Writing continued from Moses untill Iohn to whom was shewed the last authentical Revelation which prevents all conceits of forgery since they were not written in one nor yet in many ages 2. The multitude of Books that were written and of Writers that were imployed in the service 3. The Difference of place in which they were written which hinders the Writers conferring together Two other Arguments may evince this Truth that the Scriptures were from God 1. Miracles both of 1. Confirmation which the Lord shewed by Moses Exod. 19. 16. 24. 18. 34. 29. the Prophets 1 King 17. 24. Christ himself and the Apostles for the confirmation of their Doctrine such as the devil was not able to resemble in shew The raising of the dead the standing still and going back of the Sunne the dividing of the red Sea and the Rivers the raining of manna in so great a quantity daily as to suffice all the multitude in the wildernesse the making of the barren fruitfull My works testifie of me saith Christ and Believe the works which I do if you will not believe me See Ioh. 15. 24. 2. Preservation of the Books of the Scripture from the fury of many wicked Tyrants which sought to suppresse and extinguish them but could not As God caused it to be written for the good of his people so by Divine Providence he hath preserved the same whole and entire Here we have three Arguments in one 1. The hatred of the Devil and his wicked Instruments against the Scripture more then any other Book Antiochus burnt it and made a Law That whosoever had this Book should die the death 1 Macchab. 1. 56. Yet secondly It was preserved maugre his fury and the rage of Dioclesian Iulian and other evil Tyrants Thirdly The miserable end of Iulian Antiochus Epiphanes Herod Nero Domitian and Dioclesian and other Persecutors of this Doctrine The Books of Salomon which he wrote of natural Philosophy and other knowledge the profitablest books that ever were the Canon excepted are perished but those alone which pertain to godlinesse have been safely kept to Posterity which is the rather to be observed since many more in the world affect the knowledge of natural things
Experience teacheth That all Heresies either began or increased from the mis-understanding of Scripture Some particular places of Scripture have been much abused by Hereticks The Arians laid their foundation upon Prov. 8. 22. and much urged that Ioh. 14. 22. The Manichees perverted that place Phil. 2. 7 8. He was found in the form of a servant Montanus yea and the Turks lay hold on that place Ioh. 14. 16. I will send you another Comforter which the Turks say is Mahomet The Papists wrest that place to their purpose Matth. â—6 18. Thou art Peter and upon this Rock will I build my Church The Familists bring that Luke 17. 21. The Kingdom of God is within you The Antiscripturists stick not to urge those Scriptures Ioh. 6. 45. 2 Cor. 3. 6. Thirdly The Scripture it self doth give testimony to it self that it is Divine it is called a Light Psal. 119. 105. because it discovers it self The Testimony and the Testimony of the Lord because it bears witness to it self The Prophets give Testimony of Moses Mal. 4. 4. The New Testament of the Old 2 Pet. 1. 19 20. Peter gives testimony of Pauls Epistles 2 Pet. 3. 15. and Paul witnesseth That all Scriture was given of God 2 Tim. 3. 16. which must be meant of all Scripture even of the New Testament that being the last Epistle which Paul wrote as appears Chap. 4. 16. Fourthly None of all these Arguments can undoubtedly perswade the heart Certitudine fidei that the holy Scripture or any Doctrine contained in it is the Word of God till we be taught it of God till the holy Spirit of God have inwardly certified and assured us of it This is called the Scaling of the Spirit of God Ephes. 1. 13. by this the Scripture is imprinted in our hearts as the sign of the Seal in the wax Other Arguments may convince but this is absolutely necessary this is allsufficient to perswade certainly Matth. 11. 25. The holy Ghost is the Author of light by which we understand the Scripture and the perswader of the heart by which we believe the things therein to be truly Divine 1 Iohn 5. 6. It is the Spirit that beareth witnesse because the Spirit i. Metonymically the Doctrine delivered by the Spirit is truth But he that is spiritual saith Paul that is the man enlightned with the holy Ghost judgeth all things 1 Cor. 2. 15. that is all things necessary to salvation So to prove that there is a God reasons may be brought from nature and the testimony of the Church but no man can believe it savingly but by the holy Ghost It is hard to carry the matter even between the Socinians Reason and the Familists Spirit Socinians will have nothing but Reason no infused Habits and so they destroy the Testimony of the Spirit The Familists will have nothing but Spirit they rest wholly in an immediate private Spirit There art three that bear witnesse in earth Blood that is Justification by the bloud of Christ and Water i. Sanctification by his Grace And the Spirit say some witnesseth in these But ye have an Unction from the holy One and ye know all things that is Ye have received from Christ the holy Ghost the Comforter and he hath taught and instructed you in all things which are necessary to the salvation of your souls for you to know and be instructed in See vers 27. The testimony is made up by arguing Whosoever believeth and is sanctified shall be saved So the Antiquity Efficacy and Majesty of the Scripture the Fidelity of the Pen men and its wonderful Preservation prove it to be the Word of God The Spirit of God witnesseth That this Word which hath these remarkable advantages above all other Writings is the Word of God The Spirit doth neither witnesse concerning my salvation nor that the Scripture is the word of God immediately but ultimately Because I am a believer and my faith is sound it assureth me that I am in the state of salvation and so he maketh use of the excellencies in the Word to irradiate my understanding We are commanded to try the Spirits true joy is first heard out of the Word before it be felt Psal. 51. 8. Spiritual joy is an affection proper to spiritual life that life is by faith and Faith cometh by hearing Job 33. 22. See Ioh. 16. 14. Some question whether every part and parcel of the Scripture be divinely inspired as those places Touch him and he will curse thee to thy face Curse God and die and that Psal. 14. 1. Some answer thus these places are Historically inspired not Dogmatically Another Question is Whether preaching be not divinely inspired as well as the Word written The preaching of the Prophets and Apostles was divinely inspired but the preaching of our Ministers no further then it agrees with the Word Some say The Scriptures are but a device of mans brain to give assistance to Magistrates in civil government Nothing is more repugnant to prudence and policy What policy was it in the Old Testament to appoint Circumcision to cut a poor childe as soon as he came into the world Two and twenty thousand Oxen were spent at the Dedication of one Altar to sacrifice so many Oxen and Sheep such useful creatures Christ chose silly illiterate men to propagate the Gospel This serves for Information of our judgement and assures us of divers Truths 1. That the Scriptures are for themselves worthy to be believed they have Authority in and of themselves not borrowed from any persons in the world by which they binde the consciences of all men to receive them with faith and obedience for their Authors sake alone and the Divine Truth which shines in them though they should not be commended unto men by any authority of any creature Such as is the Authority of the Authour of any writing such is the Authority of the writing it self for all the strength of the testimony depends upon the excellency of the person which gives the testimony now God is the Author of these writings Thus saith the Lord therefore such Authority as he hath such must they have a supream highest Authority which borroweth from none and is subject to none So this acknowledgment of their original teacheth that we must not believe them for the Authority sake of any man or men for Gods Word can borrow no Authority from men Iohn 5. 34. I receive not testimony from man saith Christ that is need no mans testimony As the first goodnesse is to be loved for it self so is the first truth to be believed for it self saith Aquinas And as Christ by himself could demonstrate that he was the Messias so the Word by it self can prove that it is the Word of God We affirm That the Scriptures are known to be of God by themselves the Papists maintain that we cannot be certain of the Scriptures Divinity by any other
Argument then the testimony of the Church which say they doth infallibly propound unto us what is to be believed what is not to be believed and Hermanus saith That the Scripture is no more worth then Aesops Fables without the testimony of the Church As in other Sciences there are alwaies some principles per se nota indemonstrabilia whence other things are proved so in Divinity all conclusions in point of belief and practice are proved by the Scripture The Scriptures prove themselves by their own natural light manifesting their divine original whence they are and their right meaning how they must be understood They are like light primum visibile which maketh all other things manifest and it self too by its own proper qualities 1. The Church rather depends on the Scripture which is an object not principle of Divinity the Church ought to be subject to Christ Ephes. 5. 24. the Scripture is the word of Christ Col. 3. 16. 2. All the words of the Scripture are words of truth Dan. 10. 21. some words of the Church are words of error Isa. 1. 21 24. 3. 8 9. 5. 13. But the authority of him that speaks alwaies truth is greater then of him who sometimes lies Ergo The Authority of the Scripture is greater then that of the Church Goodnesse it self cannot deceive wisdom it self cannot be deceived God is both Tit. 1. 2. The voice of the Scripture is the voice of God 2 Tim. 3. 16. but the voice of the Church is the voice of men Act. 14. 14. 15. 17. 17. 30. 3. Faith and a firm consolation in temptations ought to relie on a sure that is a divine foundation for every humane testimony is uncertain 4. In vain shall we dispute against the wicked concerning Religion and Divine truth if we shall say it comes from God because we affirm so 5. This is proved by Scriptures Iohn 5. 34 35. Christ in his Humiliation did not receive the testimony of Iohn much lesse will he receive the testimony of others now he is glorified Ioh. 5. 34 35 36. 1 Cor. 2. 4 5. 1 Ioh. 5. 9. 6. The Authority proving is greater more certain and more known then the conclusion proved by the same Authoritas probans is greater then probata The Papists to prove the Authority of the Church flie to the Scriptures For I demand Whence do we understand that the Church erres not in delivering the Canon of the Scripture they answer It is governed by the Holy Ghost and therefore cannot erre in it's decrees But how appears it that it is so governed alwaies They answer God hath promised it and then they alledge those places to prove it Obj. 1. The Church is ancienter then the Scripture because it was before Moses Ergo It hath greater Authority Ans. 1. The Prophets and Iohn Baptist were ancienter then Christ yet not of greater Authority 2. Consider the Word 1. Quoad formale externum as written and cloathed with words so the Church was before the Scripture 2. Quoad formale internum the matter and sense or meaning so the Scripture was more ancient than the Church because the Church is gathered and governed by it 1 Pet. 1 23. Ioh. 17. 20. Iam. 1 18. Semen semper sobole illa cujus est sâ—men antiquius esse necâ—sse est In the thing it self the being and substance of the Word was before the Church although in this circumstance and manner of being it was after Obj. 2. Non crederem Evangelio nisi me commoveret Ecclesiae Catholicae Authoritas saith Augustine Ans. These words saith Whitaker are so well known to the Papists that one can hardly exchange three words with them but they will produce them It is true indeed that we may at the first be much moved to receive and hearken to the Scriptures because the Church gives testimony of them as the woman of Samaria by her speeches of Christ was a means of moving the Samaritans to believe but when the men of Samaria had heard Christ himself speak They believed in him more for his own words then the womans Iohn 4. 39 41. In which sense those words of Augustine so frequently quoted by the Papists are to be interpreted Augustine spake this of himself being a Manichee when he was a Manichee he was first moved by the Authority of the Church to believe the Gospel His meaning is that he had uever believed the Gospel if the Authority of the Church had not been an introduction unto him not that his faith rested upon it as a final stay but that it caused him so farre to respect the Word of the Gospel to listen unto it and with a kinde of acquisite and humane faith to believe it that he was thereby fitted to a better illumination by force whereof he might more certainly believe it to be of God But that the testimony of one Father in one place in a matter of such consequence should be of that force it is strange We deny not the Ministery of the Church as an external means to move us to imbrace the Word of God but we deny the Authority of the Church to be the principal means When we call the Scriptures Canonical we call them not so passively because they are received into the Canon by men and accepted of but actively because they prescribe a Canon and Rule to us The Office of the Church in respect of the Scripture stands in four things 1. To distinguish Canonical Scripture from that which is not Canonical although the determination of the Church be not the only or chiefest cause why the Apocrypha are rejected 2. To be a faithful keeper of those Books which are inspired by God like a notary which keepeth publick writings 3. To publish declare and teach the truth as a Crier with a loud voice ought to pronounce the Kings Edicts but to pretermit adde or alter nothing Matth. 28. 19 20. Acts 8. 35. 1 Tim. 3. 15. This Church here is not that Church which the Papists make to be the Judge of controversies neither the Church representative which is a general Councel nor the Church virtual which they imagine to be the Pope but the Church Essential the Congregation of all faithfull believers The house of God as he calleth it The Apostle here speaks of a pillar not more Architectonico understanding by it some essential piece of the building but more forensi such a post or pillar on which Tables and Proclamations use to hang. In old time the Gentiles used to write their Laws in Tables and so hang them upon pillars of stone that the people might read them as Proclamations are nailed to Posts in Market Towns The Apostle describing the Church likeneth it to one of these Pillars whose use was to shew what hung thereon It is a Pillar not because it holds up but holds forth the truth as
also 2. This tradition concerning the age of men did drive away as well the Ecclesiastick as the Lay persons Notwithstanding all this that hath been objected by the Papists we hold that the Scriptures ought to be translated into the Vulgar and mother Tongues of each Nation and that all men ought to read them and meditate diligently in them and that for these reasons 1. From the Commandment and will of God revealed in Scripture He hath commanded all that live in the Church to study the Scriptures and read them Deut. 11. 18 19. Ioh. 5. 39. He speaks not to the Scribes and Pharisees but to the people in general They must try all things 2. From Gods intention which commanded it to be written for that end that it might be obvious to all Ioh. 20. 31. Rom. 15. 4. 3. Those are commended which did reade the Scripture as the Eunuch Acts 8. 22. the Bereans Acts 17. and dispraised which neglected it as the Israelites Hosea 8. 12. they are pronounced Blessed who diligently meditate in the Scriptures Psal. 1. 2. How unlike to Peter â—2 Pet. 1. 19. are those whith pretend to be his Successours 4. From the fact of the Apostles who as they publickly preached the mysteries of salvation to the people so also in their Epistles they commended the whole doctrine of salvation to be read by them The Epistles of the Romans Corinthians Galatians Ephesians were written to the people therefore to be read by them One Epistle of Iohn was written to Gaius a Lay-man another to the elect Lady 5. From the Profit and Necessity of this study men are illightned and converted by reading of the Scriptures Psal. 19. 8 9. they are directed by them as most faithfull counsellors in all their waies Psal. 119. 24. they are armed by them against the fiery darts of Satan Eph. 6. 16. One seeing a youth read the Scriptures said It was never well since such were permitted to turn over the Bible but he answered him in the Psalmists words Psal. 119. 9. 6. From the unanimous Conseâ—t of all the Fathers Chrysostom and Ierom especially who exhort the people to the private reading of the Scriptures and testifie that the Scriptures were publickly read in their Ecclesiastical Assemblies not in an unknown tongue but in a tongue understood by the people It was decreed by the Councel of Nice That no Christian should be without a Bible in his house And the Jews at this day suffer no house amongst them to be without the Bible Christ and his Apostles teaching and disputing before the people appeal to the Law and the Prophets without the name of the Author Book or Chapter because they knew the Bible Text to be familiar to the Israelites In an unknown tongue they cannot profit the people Ergo They ought to be translated into a Tongue known to the people 1 Cor. 14. The Apostle in divers verses treateth of this subject vers 6 7 19. He saith All things ought to be done in the Church for the edifying of the people that no man should speak in an unknown tongue without an interpreter and saith That he had rather speak five words and be understood then ten thousand words in an unknown tongue Those Arguments before urged for the peoples reading of the Scripture prove this also for they cannot reade them in every Nation unlesse they be translated into a Tongue they understand Christ and his Apostles taught the people the Scripture in their mother Tongue In the next age after the Apostles saith Grotius lib. 3. de veritate Religionis Christ. the New Testament was translated into divers Vulgar Tongues the Syriack Arabick Aethiopick and Latine which Versions are yet extant and differ not mainly from the Greek In the elder and purer times the Scriptures were translated into innumerable yea into all Tongues usual amongst men See Gregories Preface to the Notes on passages of Scripture The plain and usual words the phrase and manner of speech most frequented the comparisons and similitudes in Scripture most familiar taken out of the shops and fields from Husbandry and Houswifery from the Flock and the Herd shew that the Scriptures were written for the capacity and understanding of the unlearned Iohn 5. 39. a speciall place if it be indicative it shewes the custome of the Jewes if imperative it shewes what they ought to doe Many amongst us are to be blamed for not having the Scripture in their houses and for not reading it constantly in the same as they ought to do or else they read it as other Books not with such respect to it as the greatnesse of its Authour deserveth I mean with a desire and purpose to believe and obey all that they finde there which must needs be the Duty of those that confesse these writings come from God We should receive it with reverence believe it with confidence exercise our selves in it with diligence and delight practise it with obedience Reading the Scripture is a rehearsing out of the Book such things as are there written â—arely without any interpretation It is to be done publickly as it was in the Synagogues of the Jews who had the reading of the Law and Prophets amongst them The Prophets were read in their ears every day saith Paul and after the lecture of the Law and the Prophets in another place From hence hath been continued the custom of Lessons of the Old and New Testament to the same purpose saith Mr Thorndike We honour God more by a publick then a private reading of it 2. Pâ—ivately The godly Jews of Bâ—rea did search the Scriptures and both King and people are commanded to read the Law Deut. 17. 19. and 6. 7. 8. 9. What is written in the Law How readest thou Luke 10. 26. Matth. 12. 5. and 21. 16 42. Christ Peter and Paul in their preaching quote not the Chapter and verse only say Isaiah saith Isaiah is bold It is written in the Psalms because people should be so acquainted with the Scripture as to know where it is See Grotius on Heb. 4. 4. Some good Divines hold that the Scriptures barely read though preaching be not joined with it may be the instrument of Regeneration since the Doctrine of the Gospel is called The ministration of the Spirit Psal. 19. The Law of the Lord converteth the soul it is so when not preached The word is a means of conversion whether written preacht or lived 2 Cor. 3. 2 3. 1 Pet. 3. 1 2. Psal. 51. 13. But the Word of God is made effectual by the Spirit more often more ordinarily to beget a new life in the preaching that is the interpreting and applying of it then in the bâ—re reading 1 Tim. 4. 13. Matth. 28. 29. Christs custome was as we may collect out of Luke 4. where one instance is recorded to make us conceive his ordinary practice when he had read to interpret
the Scripture and often to apply it Let us all learn constantly to exercise our selves in the writings of God which if we strive to do in a right manner we shall attain true knowledge of the way to Heaven and also grace and help to walk in that way If the Lord should deny to any man the publick helps of preaching and conference yet if that man should constantly reade the Word praying to God to teach him and guide him by it and strive to follow it in his life he should finde out the Truth and attain saving grace the Word would illighten and convert but if God afford publick preaching and interpretation we must use that too as a principal ordinance Let us all reade the Scripture 1. With hearty prayers to God to direct us and open the sense of it to us Psa. 119. 18. Prov. 2. 3. Iam. 1. 5 17. though Christ himself was the Preacher yet he opened their understanding to conceive the Scripture Luk. 4. 45. and with a resolution to put in practice that which we learn Iam. 1. 25. Matth. 7. 24. Iohn 7. 17. and we shall finde the Word read Gods power to our edification and salvation Only a spiritual understanding can discern an excellency in the Scripture Nunquam Pauli sensum ingredieris nisi Pauli spiritum imbiberis Bern. 2. Diligently Attend unto reading 1 Tim. 4. 13 15. John 5. 39. Search the Scriptures whether the Greek word be a metaphor from hunting dogs or from diggers in mines both import diligence It was a solemn speech used in holy actions Hoc age The passions of the Martyrs may be read when their anniversary daies are celebrated Whence the name of Legends Chamier We should observe the scope and circumstance of the place the use of the word and phrase and compare one place with another 3. Orderly That we may be better acquainted with the whole Body of the Scriptures We should read on in Chronicles and Ezra and other places wherein are nothing but Names and Genealogies to shew our obedience to God in reading over all his sacred Word and we shall after reap profit by that we understand not for the present though it will be convenient to begin with the New Testament as more plain before we reade the Old 4. With Faith Heb. 4. 2. The Word of God consisteth of four parts 1. History 2. Commandments 3. Promises 4. Threats every thing in Gods Word is to be believed All truths taught in the History of the Scripture ought to be believed As that the world was made of nothing only by the Word of God Heb. 11. 3. and that the bodies of men howsoever they died shall rise again at the last day Iob 19. 26. 2. All Precepts Genes 22. 6. Abraham obeyed that Commandment though strange 3. All Promises as that God could give Abraham when he was an hundred years old a seed and posterity which should be as innumerable as the stats in the firmament Gen. 15. 5. and that by Sarah an old and barren woman Gen. 17. 16. Abraham and Sarah believed it Rom. 4. 20 21. Heb. 11. 11. 4. Threatnings as that Gen. 6. 13 17. though unlikely Noah believed it 2 Pet. 2. 5. because God had said it Heb. 11. 7. and that Ionah 3. 4. the people of Nineveh believed v. 5. In narrando gravitas in imperando authoritas in promittendo liberalitas in minando sâ—veritas Spanhem orat de officio Theologi We reade therefore of faith in the Promises Psal. 119. 49. Faith in the Commandments Psal. 119. 66. Faith in the Threatnings Heb. 11. 6. but Faith in the Threatnings is not so much urged because guilty nature in it self is presaging of evil 5. Constantly Cyprian was so much delighted with the reading of Tertullian that he read something in him every day and called him his Master Da Magistrum Let Gods command the examples of the godly and our own benefit quicken us to a frequent reading of the holy Scriptures Mr Bifield hath a Kalender shewing what number of Chapters are to be read every day that so the whole Bible may be read over in the year The number of Chapters while you are reading the Old Testament is for the most part three a day and when you come to the New Testament it is but two sometimes where the matter is Historical or Typical or the Chapters short he hath set down a greater number The Martyrs would sit up all night in reading and hearing After we have read and understood the Scripture we must 1. Give thanks to God for the right understanding of it and pray him to imprint the true knowledge of it in our hearts that it may not fall out 2. We must meditate in the Word of God understood and so fix it in our minds One defines Meditation thus It is an action of the soul calling things to minde or remembrance and discoursing of them that they might be the better understood retained affected and possessed It is as it were every mans preaching to himself and is a setting ones self seriously to consider in his minde and apply to his own soul some necessary truth of Gods word till the minde be informed and the heart affected as the nature thereof requires and is the wholsomest and usefullest of all exercises of piety This is to ingraff the Word into ones soul to give the seed much earth this is to binde it to the Tables of our heart and to hide it in the furrows of our souls this is to digest it and make it our own 3. We must apply to our own use whatsoever things we read and understand the precepts and examples of the Law to instruct our life the Promises and Comforts of the Gospel to confirm our faith It serves for Thankfulnesse 1. That now we have the Scripture the world was a long time without it it was the more wicked because they had no Canon of Scripture We are not like to erre by Tradition as former Ages have done 2. That we have so great a part of Scripture and in our vulgar Tongue the Martyrs would have given a load of Hay for a few Chapters of St Iames or Paul in English 3. That we have so great helps for the opening of the Scripture so many excellent Expositors Compare Mollerus on the Psalmes with Augustine As the later thoughts are usually the more advised so the later Interpreters are generally the quicker sighted All those are to be reproved which contemn or unreverently handle the Scriptures 1. Atheists who impiously oppose the Word of God and all prophane wretches who live loosely and wickedly their doom is written in this book Iulian the Apostate when Christians craved help against all their injuries would ask with mocks and scoffs Why they did complain when the Galilean their Master bad them do good for evil If any one would take away their Coat that
most unjust means extort money from Gojim that is the Gentiles Paulus Fagius in his Annotat. on Deut. 17. 17. Scripture Arguments are the chiefest to convince an unbeliever Christ by divers Arguments Iohn 5. labours to convince the Jews that he was the Messiah promised 1. Iohn bare witnesse of him vers 33. 2. His works bare witnesse of him verse 36. 3. The Father did bear witnesse of him vers 37. 4. He produceth the Testimony of the Scriptures vers 39. They are they which testifie of me Will you not believe Iohn my miracles my Word from Heaven then believe the written Word If we believe not the Testimomy of Scripture nothing will convince us though one rise from the dead nor Christ himself if he were here in the flesh and should preach unto us Ioh. 5. ult The Lord in executing of his Judgements commmonly observes proportion and retaliation Antichrist is the greatest opposite to Gods Law and Word he is called therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess. 2. 8. The lawlesse one He is without Law above Law against Law He abuseth Scripture takes upon him to judâ—â— and interpret Scripture therefore it shall be his ruine 2 Thess. 2. 8. God shall destroy him with the Spirit of his mouth id est Verbo suo Beza God hath consecrated the Word to this purpose the end of it is not only to save but destroy being the savour of death to some and it is a fit instrument for such a work Antichrists strength is in mens consciences only this will pierce thither Heb. 4. 12. God useth the Word for the destruction of Antichrist these wayes 1. It discovers him his doctrine his errors 2. It hardens him 3. It condemneth him and passeth sentence against him CHAP. III. II. The Books of Scripture FRom the Divine â—lows the Canonical Authority of the Scripture The books of Scripture are called Canonical books say some from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is used 2 Cor. 10. 13. Phil. 3. 16. Gal. 6. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the double Emphasis this notable Canon because they were put into the Canon by the Universal Church and acknowledged to be divinely inspired by it and also are made a perfect Canon or Rule of all Doctrine concerning Religion Credendorum agendorum of Faith and Manners of all things which are to be believed or done toward salvation But Cameron thinks it is not termed Canonical because it is a Rule for that book saith he is called Canonical which is put into the Catalogue which the Ancients called a Canon of those writings which are esteemed Divine Becanus saith They are called Canonical both because they contain a Rule which we ought to follow in faith and manners and because they are put into the Catalogue of Divine books The Conditions of a Canon are these 1. It must contain Truth or be an expresse Form and Image of Truth which is in the Divine minde 2. It must be commanded sanctified and confirmed by Divine Authority that it may be a Canon to us in the Church These books were sanctified either commonly all of both Testaments by the Testimony of the Spirit and Church and Canon it self or the books of the Old Testament were specially and singularly confirmed by Word Signs and Event as the Pentateuch but the Prophetical books and Hagiographa before their carrying into Babylon by extraordinary sign the Cloud and Veil in the Temple 1 King 8. 10. Levit. 16. 2. and Gods answer by Ephod Urim and Thummim Exod. 28. 30. after their carrying away into Babylon by singular testimonies of events The books of the New Testament are confirmed by the Son of God revealed in flesh by his sayings and deeds Heb. 1. 2. and by the powerful Ministry of the Apostles by Signs Vertues and Miracles Mark 16. 20. There is a three-fold Canon in the Church Divine Ecclesiasticall and False The Divine Canon is that which properly and by it self is called the Word of God immediately inspired of God into the Prophets and Apostles This according to the divers times of the Church is distinguished into the Old and New Testament 2 Cor. 3. 6 14. this is a common division of the sacred Bible among Christians as in the version of Tremellius and Iunius Testamenti veteris novi Biblia sacra and the Geneva gives that Title to their Bible La Bible qui est toute la Saincte Escriture du viâ—l noveau Testament Augustine thinks they are better called Vetus novum Instrumentum Heinsius Grotius Vetus novum Foedus Vide Grotii Annotat. in libros Evangelii A Covenant is an Agreement between two a Testament is the Declaration of the Will of one It is called in regard of the Form Convention and Agreement between God and man a Covenant in regard of the manner of confirming it a Testament For 1. In a Testament or last Will the Testators minde is declared so is the Will of God in his Word therefore it is called a Testimony often Psal. 19. and 119. 2. Here is a Testator Christ a Legacy eternal life Heirs the Elect a Writing the Scripture Seals the Sacraments 3. Because it is ratified by the death of Christ Heb. 9. 16 17. The Books of the Old Testament are the holy Scriptures given by God to the Church of the Jews shewing them what to believe and how God would be worshipped The New Testament containeth the books which treat of salvation already exhibited and Christ already come in the flesh All the books of the Old Testament were written originally in Hebrew because they were committed unto the Hebrews Rom. 3. 2. except what Daniel and Ezra wrote in the Chaldee The Jewish Church receiving them from God kept them and delivered them to Posterity Many grave Authors hold That the Hebrew was the first Tongue and Mother of all the rest and it may probably be collected from the names of our first Parents It was called Hebrew saith Erpenius not from Heber of the Posterity of Shem as Iosephus Ierom and others think when it is manifest that he rather spake Chaldee then Hebrew because Abraham the Patriarch which drew his original from him was a Chaldean but it was so called saith Erpenius as all the Rabbins Origen and others testifie from the Hebrews which people arose from Canaan It is honoured with the Title of the Holy Tongue saith the same Erpenius because the most holy God spoke it to his Prophets delivered his holy Will written in it to the Church and because it is very probable from the opinion of great men that holy men shall use it with God hereafter in Heaven Vide Buxtorfium de Linguae Hebraeae origine Antiquitate Sanctitate There are many Hebraisms also in the New Testament many words and phrases rather used according to the manner of the Hebrews then the Greeks by which it is manifest that the same Spirit was
viz. David Salomon Moses Asaph Etham Heman Ieduthun and the three sons of Corah Odae istae Davidis dicuntur quod is multas veteres collegerit multas ipse Psallendi sciens addiderit aut per homines idoneos addi fecerit Grotius The Book of Psalms though it be called from the greater part by the name of Davids Psalms yet were not all the Psalms in it composed by David but some of them by Moses Psal. 90. Some by Heman Psal. 88. Some of them by Etham Psal. 89. Some by others Psal. 137. Mr Gataker on Psal. 82. 6 7 8. Seventy four Psalms are expresly entituled Davids Psalms that some others which want titles expressing their Pen-men were his also See Act. 4. 25. Id. ibid. The Hebrews divide the Psalms into five Books or parts The first Book hath the first 41 Psalms the second 31 from 42 to 73 the third 17 from 73 to 90 the fourth 17 from 90 even to 107 the fifth 43 from the 107 to 150. Vide Genebr in Psal. 1. 1. Tituli sunt Psalmorum claves the Titles are Keys as it were of the Psalms saith Ierom. The best Expositors on the Psalms are Musculus Mollerus Muis Calvin The Scripture is the choisest Book the Psalms the choisest piece of Scripture and the 119 Psalm the choisest part of the Psalms Among 176 verses in that Psalm there are scarce four or five at most wherein there is not some commendation of the word The Psalms are frequently read both in the Jewish Synagogues and in our Christian Churches the very Turks themselves swear as solemnly by Davids Psalms as by their Mahomets Alcoran they have them in such estimation Of all parts of the Scripture the Psalms have this excellency that they do in a lively experimental way set forth the gracious works of God upon the soul. They have a respective direction or comfort to every ones affliction or temptation Hence they have been called by some the little Bible or the Bible of the Bible Mr Burgess of Justification p. 225. Basil saith If all the other Books of Scripture should perish there remained enough in the Book of Psalms for the supply of all and therefore he cals it Amuletum ad prosligandum daemonâ—m Our Saviour Christ himself cites the Psalms not only as Canonical Scripture but as a particular entire and noble summe of that body Luk. 24. 44. no Book of the Old Testament except the Prophecie of Isaiah is so like a Gospel so particular in all things concerning Christ as the Psalms Dr Donne on Psal. 62. 7 9. Proverbs In Hebrew Mishle the Book of Proverbs is compared to a great heap of Gold-rings rich and orient severally and every one shining with a distinct sense by it self but other contexts of holy Writ to Gold-chains so enterwoven and linked together that they must be illightned and receive mutual illustration one from another The manner of it is usually to deliver two contradistinct Propositions It consists of one and thirty Chapters it was written by Salomon saith Augustine Chap. 17. of his 20 book de Civitate Dei and Iosephus in the 8th book and 2d Chapter of his Jewish Antiquities and it is proved 1 King 4. 32. though there indeed it is said only he spake them yet it is likely also he wrote them Prov. 1. 1. they are called the Proverbs of Solomon because most of them are his It is a Treatise of Christian manners touching piety toward God and justice toward our neighbours The best Expositors on it are Mercer Cartwright Dod Lavater Graece dicitur hic liber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nimirum Hebraeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprie comparationem significat quia ex comparationibus curtatis plerumque fiebant Proverbia inde coepit sumi in significatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius Ecclesiastes In Hebrew Choheleth the Feminine hath respect either to wisdom or to the soul the nobler part See Menochius The Author of this Book was Salomon who either at his Table or in his familiar conference propounded these Doctrines to his Courtiers as may be collected out of 1 King 10. 8. Many of the Hebrews say that this Book was written by Salomon to testifie his repentance of his ill led life It consists of twelve Chapters The summe and scope of the whole Book is explained in the last Chapter or the first two verses viz. that all things in the world are vain therefore that nothing is more profitable and necessary then to fear God and keep his Commandments The principal parts of it are two The first concerning the vanity of humane matters and studies in the world the latter of the stability and profit of godliness and the fear of God The best Expositors on it are Mercer Cartwright Mr Pemble Granger Canticles are called in Hebrew Shir ha-Shirim by the Latins Cantica Canticorum The Song of Songs that is a most excellent Song the Hebrews having no Superlatives Salomon was the Author of it 1 Kings 4. 32. Many of the Ancients refer it to the spiritual Marriage between Christ and the Church or every faithful soul. Some think it was penned long after Salomons Marriage with Pharaohs daughter by comparing 1 King 7. 34. with Cant. 7. 4. It consists of eight Chapters and perpetual Dialogues The Jews had this Book in such reverence and account that before thirty years of age none would study it The best Expositors are Mercer Brightman Ainsworth Doctor Gouge Fenner This Book which treats of that Spiritual and Heavenly Fellowship the sanctified soul hath with Christ cannot be throughly understood in the true life of it but by those that are sanctified 4. Prophetical Books The Greater Prophets four Isaiah Ieremiah Ezekiel Daniel The Lesser Prophets twelve Hosea Ioel Amos Obadiah Ionah Micah Nahum Habakkuk Zephany Haggai Zachary Malachi Grotius orders them thus Hosea Ioel Amos Obadiah Ionah Isaiah Micah Nahum Habakkuk Zephany Daniel Ieremiah Ezekiel Haggai Zachary Malachi They are called Prophetical Books because they were written by Prophets by Gods Commandment Prophets were distinguished by the Temples some were Prophetae priores those of the first Temple others Posteriores of the latter Temple Isaiah Is placed first not because he is more Ancient then all the rest for some say that Ionah and Amos were before him in time others that Hosea was before him for Isaiahs beginning was in the dayes of Uzziah Now Hosea was in the dayes of Ieroboam and Ieroboam was before Uzziah This Mr Burroughs saith is one reason why though he intends to go over the whole prophetical Books yet he rather pitcheth upon Hosea first because indeed he was the first Prophet but Isaiah was rather set first for the Dignity of the Prophetical Oracles which he explains and because his Prophecy is longer then all the rest He is eloquent in his speech being a Noble man therefore the translation can hardly expresse his elegancy He brings so many and such evident
for leaving out that Title in our English Bibles for it is well known that that Title is not given by the holy Ghost but by the Scholiast who took it from Eusebius General is a meer English term and of no doubtfull signification Catholick is both Greek and by their saying of double and therefore doubtfull signification The Syriack Interpreter hath this Inscription of these Epistles as Tremellius sheweth Tres Epistolae trium Apostolorum ante quorum oculos Dominus noster se transformavit id est Iacobi Petri Ioannis For the Syrians doe not esteem the second of Peter nor the second and third of Iohn nor the Epistle of Iude Canonical The Apostles Iames Peter Iohn and Iude have publisht seven Epistles as mystical as succinct both short and long short in words long in sense and meaning Iames For the difference which seems to be between Iam. 2. 21 22. and Rom. 4. 2. and 3. 28. most likely this Book was doubted of in ancient times as Eusebius and Ierom witnesse But yet then also publickly allowed in many Churches and ever since received in all out of which for the same cause Luther and other of his followers since him would again reject it Erasmus assents to Luther and Musculus agrees with them both in his Comment upon the fourth of the Romans both they of the Romish and we of the Reformed Church with one consent admit this Epistle for Canonical Vide Polani Syntagma I light upon an old Dutch Testament of Luthers Translation saith Whiâ—akâ—r against Raynolds with his Preface wherein he writeth that Iames his Epistle is not so worthy as are the Epistles of St Peter and Paul but in respect of them a strawen Epistle his censure I mislike and himself I think afterwards seeing these words in a later Edition are left out It is no where found in Luthers Works that he called the Epistle of Iames Inanem stramineam Edmund Campian was convicted of falshood about that in England where when he had objected that he could finde no such thing at any time in the Books he produced Some in the Preface of the German Edition say that Luther wrote that it cannot contend in dignity with the Epistles of Paul and Peter but is strawy if it be compared with them Which judgement of Luther we approve not of and it is hence manifest that it was disliked by him because these words are found in no other Edition from the year 1526. Luthers disciples now hold that it is Canonical and Apostolical and they answer the Arguments of those that are opposite thereto as we may see in the Exposition of that Article concerning the Scripture by that most learned and diligent man Iohn Gerard. Gravitatem ac zelum Apostolicum per omnia prae se fâ—rt saith Walther We may reply against the Papists who often object this opinion of Luthers that Cajetan their Cardinal denieth the Epistle to the Hebrews to be Canonical yea which is farre worse he affirmeth that the Author thereof hath erred not only in words but in the sense and meaning of the Scriptures Nay Cajâ—tan saith Whitaker rejected Iames second of Peter and second and third of Iohn and Iude. It consists of five Chapters Paraeus Laurentius Brochmand and Mr Manton have done best on it First of Peter This Epistle is called in the Title Catholical because it is not written to any one person as that of Paul to Timothy Titus and Philemon noâ— to any one particular Church as those of Paul to the Romans Corinths but to the converted of the Jews dispersed here and there as appears by the inscription It consists of five Chapters Gerhard Laurentius Gomarus and Dr Ames have expounded both these Epistles Bifield hath interpreted part of the first Epistle Second of Peter Some in the Primitive Church doubted of its authority and the Syriack hath it not but the Church generally allowed it and many reasons may perswade that it is Apostolical and was written by Peter 1. Because the Author of it expresly calleth himself Simon Peter the Apostle of Jesus Christ. He wrote it in his old-age to confirm them in the Doctrine which before he had taught them 2. It s inscription is to the same Jews that the former viz. dispersed by the Roman Empire and converted to Christ whose Apostle Peter was 3. It shews an Apostolical spirit 4. It s style and composition is agreeable to the former Epistle 5. The Author of this Epistle witnesseth that he was a spectator of the Transfiguration in the Mount Chap. 1. vers 16. now Peter together with Iames and Iohn were present with Christ. 6. He makes mention of the Former Epistle Chap. 3. v. 1. 7. He cals Paul his dear Brother Chap. 3. v. 15. It consists of three Chapters First of Iohn consists of five Chapters Second and third of Iohn They were also in times past doubted of by some as Erasmus Cajetan but there are good reasons to prove them Canonical 1. Their Author cals himself an Elder so doth Peter 1 Pet. 5. 1. by which name an Ecclesiastical Office is often signified but here age rather now it is manifest that Iohn came to a greater age then the rest of the Apostles 2. The salutation is plainly Apostolical Grace mercy and peace 3. In sentences and words they agree with the first Epistle 4. The Fathers alledge them for Iohns and reckon them among the Canonical Books Each of these Epistles is but a Chapter Iude This Epistle also in times past was questioned by some but that it is Apostolical first the inscription shews the Author expresly cals him a servant of Christ and brother of Iames. 2. The matter it agreeth both for words and sentences with the second of Peter of which it contains as it were a brief summe and recapitulation That the writer of the Epistle doth not call himself an Apostle is of no moment to infringe the authority thereof for the judgement of the writer is free in that case that Title was specially used by Paul and Peter Iames and Iohn quit the same Title yea Paul in his Epistles to the Philippians Thessalonians and Philemon doth not call himself an Apostle and yet those Epistles were never doubted of It is but one Chapter Willet and Mr Perkins have done well on it Revelation It is called according to the Greek Apocalyps and according to the Latine Revelation that is a discovery or manifestation of things which before were hidden and secret for the common good of the Church Eusebius l. 3. c. 17. saith Domitian cast Iohn the Evangelist into a fornace of scalding Oyl but when he saw he came forth unhurt he banished him into the Isle Pathmos where he writ this Revelation This Book describeth the state of the Church from the time of Iohn the last of the Apostles untill Christs coming again and especially the proceedings pride and fall of
Babylon the great Whore with all the Kingdoms of Antichrist The subject of it is two-fold 1. The present state of the Church 2. The future state of it The things which are and the things which shall be hereafter Revel 1. 19. The three first Chapters of this Book contain seven several Epistles to the seven several Churches of Asia the other following Chapters are a Prophetical History of the Church of God from Christs Ascension to his second coming The holy Ghost foreseeing what labour Satan and his instruments would take to weaken and impair the credit and authority of this above all other Books wherein he prevailed so far as some true Churches called the truth and authority of it into question hath backed it with a number of confirmations more then are in any other Book of Scripture First The Author of it is set in the fore-front or face of it The Revelation of Iesus Christ Chap. 1. vers 1. who professeth himself to be the first and the last vers 11. so in the several Epistles to the Churches in several styles he challengeth them to be his Thus saith he 1. That holdeth the seven starres in his right hand 2. He which is first and last which was dead and is alive 3. Which hath the sharp two edged Sword 4. Which hath eyes like a flame of fire and his feet like brass 5. Which hath the seven Spirits of God and the seven stars 6. He who is holy and true who hath the key of David 7. He who is Amen the faithful and true witness the beginning of the creatures of God Secondly The Instrument or Pen-man his servant Iohn the Evangelist the Apostle the Divine who for the farther and more full authority of it repeateth his name at least thrice saying I Iohn Chap. 1. 9. and 21. 1 2. and 22. 8. wheâ—â—â—â— in the Gospel he never maketh mention of his name there he writes the History of Christ here he writes of himself and the Revelations declared to him Thirdly In the last Chapter are five testimonies heaped together vers 5 6 7 8. 1. Of the Angels 2. Of God himself the Lord of the holy Prophets 3. Of Jesus Christ Behold I come shortly 4. Of Iohn I Iohn heard and saw all these things 5. The Protestation of Jesus Christ v. 18. Fourthly The matter of the Book doth convince the Authority thereof seeing everywhere the Divinity of a Prophetical Spirit doth appear the words and sentences of other Prophets are there set down part of the Prophecies there delivered are in the sight of the world accomplished by which the truth and authority of the whole is undoubtedly proved there are extant many excellent Testimonies of Christ and his Divinity and our redemption by Christ. Fifthly The most ancient Fathers Greek and Latine ascribe this Book to Iohn the Apostle Theophylact Origen Chrysostome Tertullian Hilary Austin Ambrose Irenâ—us To deny then the truth of this Book is contrasolem obloqui to gainsay the shining of the Sun it self The Chiliasts abuse many testimonies out of this Book but those places have been cleared long ago by the learned as bearing another sense See Dr Raynolds Conf. with Hart c. 8. p. 406. Calvin being demanded his opinion what he thought of the Revelation answered ingeniously saith one He knew not at all what so obscure a writer meant Se penitus ignorare quid velit tam obscurus scriptor Cajetane at the end of his Exposition of Iude confesseth that he understandâ— not the literal sense of the Revelation and therefore Exponat saith he cui Deus concesserit It consists of two and twenty Chapters the best Expositors of it are Ribera Brightman Paraeus Cartwright Fulk Dent Forbes Mede Simonds Foord 1. The Scriptures written by Moses and the Prophets sufficiently prove that Christ is the Messiah that was to come The Old Testament may convince the Jews which deny the New Testament of this truth Iohn 5. 39. They that is those parts of Scripture written by Moses and the Prophets there were no other Scriptures then written The 53 of Isaiah is a large History of his sufferings We have also another Book or Testament more clearly witnessing of Christ The Gospel is the unsearchable riches of Christ Ephes. 3. 8. So much may suffice to have spoken concerning the Divine Canon the Ecclesiastical and false Canon follow CHAP. V. Of the Books called Apocrypha SOme Hereticks utterly abolisht the Divine Canon as the Swingfeldians and Libertines who contemned all Scriptures the Manichees and Marcionites refused all the Books of the Old Testament as the Jews do those of the New as if they had proceeded from the Devil Some diminish this Canon as the Sadduces who as Whitaker and others hold rejected all the other Prophets but Moses some inlarge it as the Papists who hold that divers other Books called by us Apocrypha i hidden do belong to the Old Testament and are of the same authority with the other before named and they adde also their traditions and unwritten Word equalling it with the Scripture both these are accursed Rev. 22. 18. But against the first we thus argue Whatsoever Scripture 1. Is divinely inspired 2. Christ commandeth to search 3. To which Christ and his Apostles appeal and confirm their Doctrine by it that is Canonical and of equal Authority with the New Testament But the holy Scripture of the Old Testament is divinely inspired 2 Tim. 3. 16. where he speaks even of the Books of the Old Testament as is gathered both from the universal all writing viz. holy in the 15 verse and from the circumstance of time because in the time of Timothies infancy little or nothing of the New Testament was published 2. Christ speaks not to the Scribes and Pharisees but to the people in general to search it Iohn 5. 39. this famous elogium being added That it gives testimony of him and that we may finde eternal life in it 3. Christ and his Apostles appeal to it and confirm their Doctrine by it Luke 24. 27. Rom. 3. 21. Acts 10. 43. and 17. 11. and 20. 43. and 26. 20. the New Testament gives testimony of the Old and Peter 2 Pet. 1. 19. of Pauls Epistles The Ecclesiastical Canon which is also called the second Canon followeth to which these Books belong Tobit Iudith first and second of the Maccabees Wisdom Ecclesiasticus Baruch Additions to Daniel and Esther for these neither contain truth perfectly in themselves nor are sanctified by God in the Church that they may be a Canon of faith and although abusively from custom they were called Canonical yet properly in the Church they are distinguished from the Canonical by the name of Apocryphal The false Canon is that which after the authority of the Apocrypha increased was constituted by humane opinion for the Papists as well as we reject for Apocryphal the third and fourth Book of Ezra the prayer of Manasses the third
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
he followeth it for the most part and preferreth it before all the rest Maxima ex parte amplector caeteris omnibus antepono He speaks of the New Testament onely and of that Latine Translation of the New Testament in comparison of all other Latine Translations which were before him as Erasmus Castalion and such like These places may serve to shew that the vulgar Latine is corrupt no Book being entire or free from error Isidore Clarius Brixianus praefat in Biblia a great learned man of their own affirmeth That it hath 8000 places in which the sense of the Holy Ghost is changed Since the Councel of Trent two Popes have set forth this vulgar Edition diversly which of these shall be received as authentical How often do the Papists leave the vulgar in all their controversies when it is for their advantage so to do it is a matter ordinary with them and needless to be proved There is no Edition Ancienter then the Hebrew if the Latine hath been used a 1000 years in the Church the Hebrew hath been used almost 3000 years the Chaldee Arabick Syriack and Greek Editions also have been used above a 1000 years and so should be authentique by the Papists Argument Having spoken of the authority of the Scriptures the Canonical Books and the authentical Editions I now go on to treat of the end of the Scripture its adjuncts or properties fitted to that end and Interpretation of Scripture The end of the Scripture comes next to be considered of this I have spoken somewhat afore but shall now inlarge my self The end of the Scripture is considered 1. In respect of God 2. In respect of us In respect of God the end of the Scripture is a glorifying of him Iohn 7. 18. 2 Cor. 4. 6. by it we may learn to know love and fear him and so be blessed The glory of God is the chief end of all things Prov. 16. 4. In respect of us The end of the Scripture is 1. Intermediate Temporal Edification which is fitly referred to five principal uses The two first respect the minde the other three the heart will and affections It is profitable for Doctrine it serves to direct to all saving truth nothing is to be received as a truth necessary to salvation but what is proved out of Scripture Where that hath not a tongue to speak I must not have an ear to hear Hoc quia de scripturis non habet autoritatem eadem facilitate contemnitur qua probatur Hieron 2. Reproof or Confutation to refute all errors and heterodox opinions in Divinity By this sword of the Spirit Christ vanquished Satan Mat. 4. 4. 7. 10. by the Scripture he opposed the Jews Iohn 5. 45. 46. 47. 10. 34. by this he refuted the Scribes and Pharisees Mat. 9. 13. and 22. 1. Luke 10. 25 26. 27. Matth. 19. 34. and 21. 12 13. the Sadduces Matth. 22. 29. Thus Apollus convinced the Jews who denied Jesus to be the Christ Acts 18. 28. Thus the Apostles convinced those which urged Circumcision and the observation of the Jewish Law Acts 15. 15. Hâ—reticks are to be stoned with Scripture-Arguments Lapidandi sunt Heretici sacrarum literarum argumentis Athanasius By this Austin refuted the Pelagians Irenaeus the Ualentinians Tertullian the Mareionites Athanasius the Arrians 3. Correction of iniquity setting straight that which is amiss in manners and life 4. Instruction to righteousness Instruunt Patriarchae etiam errantes Basil saith The Psalms are a common Store house and Treasury of good Instruction The Title of the 32 and some other Psalms is Maschil that is A Psalm of Instruction 5. Comfort in all troubles Psal. 19. 8. and 119. 50. and 92. the Greek word for Gospel signifieth glad-tidings The Promises are the Christians best Cordials as Gods Promises are the rule of what we must pray for in faith so they are the ground of what we must expect in comfort All things which belong to the Gospel are comfortable 1. God the Author of the Gospel and revealed in it is the God of all comfort 2 Cor. 1. 3. 2. Jesus Christ the Subject of the Gospel is called Consolation in the abstract Luke 2. 25. 3. The Holy Ghost which breathes in the Gospel is called The Comforter Iohn Chap. 15. 16. 4. The Ministers or Ambassadors of the Gospel are the Messengers of peace and comfort 2. Ultimate and chiefest our Salvation and Life eternal Iohn 5. 39. and 20. 31. 2 Tim. 3. 15. It will shew us the right way of escaping hell and attaining Heaven It will shew us what to believe and practise for our present and eternal happinesse This was Gods aim in causing the Scripture to be written and we shall finde it fully available and effectual for the ends for which it was ordained by God CHAP. VIII Of the Properties of the Scripture THe properties which the Scripture must have for the former end are these It is 1. Of Divine Authority 2. True and Certain 3. The rule of Faith and Manners 4. Necessâ—ry 5. Pure and Holy 6. Sufficient and Perfect 7. Perspicuous and Plain 1. It s of Divine Authority we must believe it for its own sake It is Divine 1. In its Efficient cause and Original which is God the Father dictating in his Son declaring and publishing by his holy Spirit confirming and sealing it in the hearts of the faithful He wrote the Decalogue immediately with his own finger and commanded the whole Systeme and all the parts of Scripture to be written by his servants the Prophets and Apostles as the publique Actuaries and Pen-men thereof therefore the authority of the Scripture is as great as that of the Holy Ghost who did dictate both the matter and words Those speeches are frequent The Lord said and The mouth of the Lord hath spoken 2. In the subject matter which is truth according to godliness certain powerful of venerable antiquity joyned with a sensible demonstration of the Spirit and Divine presence and with many other things attesting its Divine Authority Whence it follows that the Authority of the Holy Scriptures is 1. Infallible which expresseth the minde and will of God to whom truth is essential and necessary 2. Supreme and Independent into which at last all faith is resolved from which it is not lawful to appeal By which singular authority the Scripture is distinguished both from all prophane and Sacred writings and Paul honors it with this Elogie A faithful saying and worthy of all acceptation 1 Tim. 1. 15. A more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firm As God is Iehovah of himself so is his word Authoritative of it self and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeal to it is above opinions of men conscience and therefore it must
determine all controversies 2. It is true and certain verity is affirmed of the Scriptures primarily interternally and by reason of it self which is called the truth of the object which is an absolute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively image so that all things are delivered in it as the Holy Ghost hath dictated whence those honorable Titles are given to it the Scripture is called A sure word 2 Pet. 1. 19. Psal. 19. 7. The Scripture of truth Dan. 10. ult words of truth Eccles. 1â— 10 Yea truth it self Iohn 17. 17. having the God of truth for the Author Christ Jesus the truth for the witness the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which hear it 2 Pet. 2. 2. The Apostle prefers the Scripture before the revelation made by Angels Gal. 1. 8. Christ commendâ— the certainty of it above all other sorts of revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it self Primâ— veritas and pura veritas The Scripture hath a twofold truth 1. Of assection it containeth no error 2. Of promise there is no unfaithfulness in it The first truth refer to the matter which is signified properly called Truth oâ— Verity The second refers to the inâ—ention of the Speaker which is properly called veracity or fidelity the latter is implyed Psal. 19. Thy Testimonies are sure and so thâ— sure mercies of David the former is implyed in that the word is purer then gold seven times refined There are two signs of truth in the Scripture 1. The particularity of it it names particulars in geneolagies dolosus versatâ—r in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all natural reason as the Doctrine of the Trinity the â—ncarnation of Christ Justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in Doctrine or Worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonical generally by the Fathers of the word Canon which signiâ—ieth a rule because it contains a worthy rule of Religion faith and godliness according whereunto the building of the house of God must be fitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kinde and â—o the measure of all the rest 3. It must be inflexible 4. Universal 1. It is a perfect rule of faith and obedience able to instruct us sufficiently in all points of faith or doctrinals which we are bound to believe and all good duties or practicals which we are bound to practise Whatsoever is needful to believe or to do to please God and save our souls is to be found here whatsoever is not here found is not needful to beleive and practise for felicity Christ proveth the resurrection of the dead being an Article of our faith against the Sadduces Mat. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Mat. 12. 7. The heads of the Creed and Decalogue are plainly laid down in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For Faith Ierome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We believe because we read we do not believe because we do not read Christ often saith Have ye not read is it not written what is written in the Law Luke 10. 26. Faith and the word of God must run parallel This we first believe when we do believe saith Tertullian that we ought to believe nothing beyond Scripture When we say all matters of Doctrine and Faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Sripture but that all are either expressed therein or by necessary consequence may be drawn from thence All controversies about Religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Iosh. 1. 7. Franciscus de Salis a Popish Bishop saith The Gospel was honored so much that it was brought into the Councel and set in the midst of them and to determine matters of faith as if Christ had been there Erasmus in his Epistles tells us of a Dominican that when in the Schools any man refuted his conclusion by shewing it contrary to the words of Scripture he would cry out Ista est argumentatio Lutherana protestor me non responsurum This is a Lutheran way of arguing I protest I will not answer to it 2. It is a perfect rule for our lives and practice Psal. 19. 11. and Psal. 119. 9. In Scriptures there are delivered remedies against all vices and means are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphor taken from a way or rule saith Chamier When Linacer a learned English man heard the beginning of the 5 of Matthew read Blessed are the poor in spirit c. he broke forth into these words Either these sayings are not Christs or we are not Christians 1. It is a perfect not a partial and insufficient rule as the Papists make it As God is a perfect God so his word is a perfect word if it be but a partial rule then it doth not perfectly direct and he that should perfectly do the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partial rule then men are bound to be wise above that which is written that is above the Law and Gospel Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdom Psal. 19. 8. 2 Tim. 3. 15 16 17. 3. Men in the matter of Faith and Religion are sent to the Scripture onely 2. The Scripture is an infallible rule Luke 1. 4. of which thou hast had a full assent Regula rectè definitur mensura infallibilis quae nullam vel additionem vel detractionem patitur 3. It is a just rule Lastly It is an universal and perpetual rule both in regard of time and person ever since the Scripture hath been it hath been the onely
rule in the Old Testament to the Law and the Testimony in the New they confirmed all things by the Old it directs in every case 2. To all persons this is able to make a Minister yea a Councel a Church wise to salvation to reform a yong man whose lusts aâ—e unbridled Psal. 119. 9. to order a King Deut. 17. 29 30. Object Faith was before the Scripture therefore the Scripture is not the rule of Faith Answ. The word of God is twofold 1. Revealed that preceded faith 2. Written that did not Though it be a rule yet first it doth not exclude other Ministerial helps as Prayer Preaching the knowledge of the Tongues and the Ministery of the Church these are means to use the rule and subordinate to it we need no more rules Therefore it is a vain and absurd question of the Papists Let a man be lockt up in a study with a Bible what good will he get by it if he cannot read 2. There must be reason and judgement to make use of it and apply it Iudge What I say saith Paul 1 Cor. 10. 15. The Scripture should rule our hearts thoughts and inward cogitations our words and actions we should pray hear receive the Sacrament according to the directions of it buy sell cloathe our selves and carry our selves toward all as that bids us 2 Sam. 22. 23. the people of God wrote after this copy followed this rule Psal. 119. 5 59 111. because they desired in all which they did to please God now God is pleased when his own will is done and to glorifie him in their lives and therefore they framed themselves according to his statutes We cannot better express an high esteem of God and his excellencies then by following him in all things Every one esteems that person most excellent to whom he gives up himself most to be ruled and ordered The Scripture is necessary In respect of the substance thereof it was always necessary in respect of the manner of revealing it is necessary since the time that it pleased God after that manner to deliver his word and shall be to the worlds end It is not then absolutely and simply necessary that the word of God should be delivered to uâ— in writing but onely conditionally and upon supposition God for a long time for the space of 2400 years unto the time of Moses did instruct his Church with an immediate living voyce and had he pleased still to go on in that way there had been no necessity of Scripture now more then in that age there was a continual presence of God with them but now there is a perpetual absence in that way and the word of God was written 1. For the brevity of mans life See the 5 the 11 Chapters of Genesis The Patriarchs were long lived before and after the flood to the times of Moses they lived some centuries of years therefore afterward the purity of the word could not fitly be preserved without writing By writing we have the comfort of the holy word of God which from writing receiveth his denomination in being called Scripture which is nothing else but Writing 2. That the Church might have a certain and true rule and Canon whereby it might judge of all questions doubts and controversies of Religion Luke 1. 4. Every mans opinion else would have been a Bible and every mans lust a Law 3. That the faith of men in Christ which was to come might the better be confirmed when they should see that written before their eyes which was done by the Mâ—ssias and see all things that were foretold of him verified in the event 4. That the purity of Gods worship might be preserved from corruption and the truth propagated among all Nations 5. To take off excuses from men that they did not know Rom. 10. 18. Civil Laws are written and published that offenders may be inexcusable The Pen-men had a command from God 1. A publike and outward command as Ieremie 30. 2. and 36. 2. Moses Exod. 17. 14. and 34. 17. and Iohn was commanded twelve times in the Revelation to write Rev. 1. 11. and 2. 1. 8. 12 18. and 3. Ch. 1. 7. and 14. and 14. 13. and 19. v. 9. 21. 5. 2. an inward command by private inspiration and instinct 2 Pet 1. 21. 5. The Scripture is Pure and Holy it commands all good and forbids reproves and condemns all sin and filthiness it restrains not onely from evil words and actions but thoughts glances Those are frequent adjuncts of the word of â—od holy pure and clean Psal. 12. 6. and 18. 31. and 119. 40. Prov. 30. 5. It is pure in its narrations it speaks purely of things evil and unclean It is termed holy Rom. 1. 2. and 2 Tim. 3. 15. 1. From its efficient principal cause God who is the holy of holies holiness it self Isa. 6. 3. Dan. 9. 24 he is the author and inditer of it Luke 1. 67. 2. In regard of the instrumental cause the Pen-men of it were holy men 2 Pet 1. 21. Prophets and Apostles 3. From its matter the holy will of God Acts 20. 27. the Scripture contains holy and Divine Mysteries holy precepts of life holy promises Psal. 105. 42. holy Histories 4. From its end or effect the holy Ghost by the reading and meditation of the Scripture sanctifieth us Iohn 17. 17. it sanctifieth likewise all the creatures to our use so as we may use them with a good conscience 1 Tim. 4. 5. From the purity of it the Scripture is compared to a glass Iames 1. 23. to fire Ier. 23. 29. to light Psal. 119. 105. The reason of it is because God himself is pure most pure Psal. 92. ult Hab. 1. 13. It is pure 1. Subjectively in it self there is no mixture of falshood or error no corruption or unsoundness at all in it Psal. 12. 6. Prov. 8. 6 7 8. 2. Effectively so as to make others pure Iohn 15 3. It begets grace Iames 1. 18. 1 Pet. 1. 23. and preserves and increaseth it Acts 20. 32. Ephes. 4. 11 12. The assertory part is pure what it affirms to be is and what it denies to be is not Psal. 19. 7. and 93. 5. Iames 1. 18. 2. What it promiseth shall be performed and what it threatneth shall be executed Numb 23. 19. 1 Sam. â— 30. Zach 1. 6. 3 What it commandeth is good and what it forbiddeth is evil Deut. 4. 8. Psal. 119. 108. and 19. 8 9. Rom. 7. 12. In other Books some truth is taught some good commmended some kinde or part of happiness promised But in the inspired Oracles of God all truth is taught all goodness commanded all happiness promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur est veritas quicquid prâ—cipitur bonitas quicquid promitâ—itur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is
there promised is happinesse It is a wonderful thing that all the particulars which the Canticles contain being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preached read and heard with holy affections and should be reverently mentioned The Jews in their Synagogues will not touch the Bible with unwashed hands they kiss it as often as they open and shut it they sit not on that seat where it is laid and if it fall on the ground they fast for a whole day The Turk writes upon the outside of his Alcorar Let no man touch this Book but he that is pure I would none might meddle with ours Alcoran signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men do but think themselves 6. The Scripture is Perfect The perfection of the Scripture is considered two ways 1. In respect of the matter or the Books in which the holy doctrine was written all which as many as are useful to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the integrity of the Scripture 2. In respect of the form viz. Of the sense or meaning of these Canonical Books or of Divine truth comprehended in them which Books contain most fully and perfectly the whole truâ—h necessary and sufficient for the salvation of the Elect and therefore the Scriptures are to be esteemed a sole adequate total and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it self and that in a threefold consideration 1. Of the principle for every principle whether of a thing or of knowledge ought to be perfect since demonstration and true conclusions are not deduced from that which is imperfect therefore it is necessary that the holy Scripture being the first onely immediate principle of all true doctrine should be most perfect 2. Of the subject for it hath all Essential parts matter and form and integral Law and Gospel and is wholly perfect Both 1. Absolutely because for the substance it either expresly or Analogically contains the doctrine concerning faith and manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of faith or precepts of life are to be found in the holy Scâ—ipture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essential this quantitative For all the Books are sufficient with an essential perfection although integrally they have not a sufficiency of the whole but onely their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim. 3. 16 17. Rom. 15. 4. Iohn 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we do not understand by Traditions generally a Doctrine delivered in Word and Writing but specially all Doctrine not written by Prophets or Apostles whether Dogmatical Historical or Ceremonial for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture do not binde the Conscience 2. Historical the Sayings and Deeds of Christ and the Apostles are perfectly contained in the Scriptures as many as suffice us for our salvation Iohn 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremonial or secondary opinions concerning Ecclesiastical Rites and Customs are for Essentials Substantials and Fundamentals generally contained in the word of God the accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimitted That is an incommunicable property of God every thing which is from another as the efficient cause is thereby limitted both for the nature and qualities thereof Secondly we do not understand such a perfection as containeth all and singular such things as at any time have been by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set down in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted Iohn 20. 30 31. and 21. 25. but we mean onely a Relative perfection which for some certain ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have been are or shall be necessary for the salvation of the Church Thirdly The several Books of Scripture are indeed perfect for their own particular ends purposes and uses for which they were intended of the Lord but yet not any one Book is sufficient to the common end the whole Scripture is compleat in all the parts thereof one speaking of that which another doth wholly pass over in silence one clearly delivering what was intricâ—te in another Paul speaks much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly Since God did reveal his will in writing those writings which by divine hand and providence were extant in the Church were so sufficient for the Church in that age that it needed not Tradition neither was it lawful for any humane wight to adde thereto or take therefrom but when God did reveal more unto it the former onely was not then sufficient without the latter Fifthly The holy Scripture doth sufficiently contain and deliver all doctrines which are necessary for us to eternal salvation both in respect of faith and good works and most of these it delivereth to us expresly and in so many words and the rest by good and necessary consequence The Baptism of Infants and the consubstantiality of the Father and of the Son are not in those words expressed in Scripture yet is the truth of both clearly taught in Scripture and by evident proof may thence be deduced That Article of Christs descent into Hell totidem verbis is not in the Scripture yet it may be deduced thence Acts. 2 27. Some Papists hold That we must not use the principles of Reason or Consequences in Divinity and require that what we prove be exprest in so many words in scripture These are opposed by Vedelius in
his Rationale Theologicum l 1. c. 3. 4 5. 8. and l. 2 c. 5. 6. and also by Daillè in his Book entituled Laâ—foy fondee sur les Sainctes Escritures 1 Partie He shews there That Christ and his Apostles and the Ancient Fathers in disputing against their Adversaries used consequences drawn from the scripture Mat. 12. 32. Acts 17. 2. 3. and 18 23. Acts 17. 3. opening and alledging St Luke there useth two words very proper for this subject the first signifies to open the other to put one thing neer another to shew that the Apostle proved his conclusions by the scriptures in clearing first the prophecies and in shewing the true sense and after in comparing them with the events the figures with the things and the shadows with the body where the light of the truths of the Gospel of it self shined forth Mat. 22. 29 31 32. He blames them for not having learned the Resurrection of the dead by this sentence of the scripture therefore they ought to have learned it Now the sentence which he alledgeth saith nothing formally and expresly of the Resurrection of the dead but infers it from what he had laid down Hic Dominum uti principiis rationis naturae adeo manifestum est ut ne Veronius quidem Magister Artis negandi negare illud possit Vedel Rat. Theol. l. â— c. 6. vide plura ibid. c. 5. The Ancient Fathers prove by consequences drawn from scripture that God the Father is without beginning against the Sabellians and that the Son is consubstantial with the Father against the Arrians that Christ hath two Natures against the Eutychians The Papists will not be able to prove their Purgatory and many other of their corrupt opinions by the express words of Scripture We shall now lay down some Propositions or Theoremes about the sufficiency of Scripture First In every Age of the Church the Lord hath revealed so much supernatural truth as was for that age necessary unto salvation his wayes he made known to Moses Psal. 103. 7. and his statutes to Israel Deut. 4. 6. Psal. 147. 20. Heb. 1. 1. Therefore that is an erroneous opinion that before the Law written men were saved by the Law of nature and in the time of the Law by the Law of Moses and since in the time of the Gospel by the Word of grace Secondly The substance of all things necessary to salvation ever since the fall of Adam hath been and is one and the same as the true Religion hath been one and unchangeable 1. The knowledge of God and Christ is the summe of all things necessary to salvation Ioh. 17. 3. Col. 2. 2. but this knowledge was ever necessary Ier. 9. 23. Act. 4. 12. the fathers indeed saw Christ more obscurely and aenigmatically we more clearly distinctly and perspicuously but yet they knew him and believed in him unto salvation as well as we Ioh. 8. 56. 2. The Covenant of grace which God made with man is an everlasting Covenant therein the Lord hath revealed himself to be one and unchangeable as in nature so in will Heb. 13. 8. Rom. 3. 29. shewing that as God is one in nature truth and constancy and that as well toward the Gentiles as toward the Jews so he would justifie both the Circumcision and Uncircumcision the Jew and the Gentile by one way of Religion that is to say through faith and belief in his Sonne Jesus Christ. 3. Christ and his Apostles professed and taught no new Religion but the same which the Scriptures of the Old Testament did before instruct Matth. 5. 17. Iohn 5. 39. Acts 10. 43. Luke 24. 25 26 27 44 45. Acts 18. 28. and 17. 7. and 26. 22. and 28. 23. Rom. 6. 26. Therefore the believing Jews and the converted Gentiles are stiled the children of faithfull Abraham being justified by Faith as Abraham was Whence we may conclude that before under and after the Law since the fall of Adam there was never but one true Catholick Religion or way to Heaven and happiness Thirdly The Word of God being uttered in old time sundry wayes was at length made known by writing the Lord stirring up and by his holy Spirit inspiring his servants to write his will and pleasure Fourthly So long as there was any truth in any Age necessary to be more fully and clearly known then was already revealed in the Books of Moses it pleased God to stirre up holy men whom he divinely inspired and sufficiently furnished to make the Truth known unto the Church thus after Moses during the time of the Law the Lord raised up Prophets who opened the perfect way of life unto the Church of the Old Testament more clearly then it was before manifested in the Books of Moses the Time and Age of the Church requiring the same The Church of the Jews in the several Ages thereof was sufficiently taught and instructed in all things necessary to Salvation by the writings of Moses and the Prophets which appears 1. In that our Saviour being asked of one What he should do that he might inherit eternal life answered What is written in the Law and Prophets How readest thou Luke 10. 25 26. and out of the Scripture he declared himself to be the Saviour of the world fore-told and promised Matth. 21. 44. and 26. 31. Luk 4. 21. and 24 25 26 27 44. Ioh. 3. 14. 2. The answer of Abraham to the rich man sending his friends to Moses and the Prophets sheweth that they sufficed to instruct the faithful Jews in all things necessary to Salvation Luk. 16. 29 30. by them they might learn how to obtain Life and escape Death when he saith Let them hear them he meaneth them only as that place is meant Mat. 17. 5. The Jews themselves acknowledged the sufficiency of those writings to lead them unto life and happiness Ioh. 5. 39. Fifthly The Prophets did expound the Law of God and speak more plainly precisely and distinctly touching the coming of the Messias then Moses did but the last full and clear Will of God touching the Salvation of man was not manifeâ—â—ed by them that was together and at once to be published and taught by the Messias who also at his coming did establish that order in the Church of God which was to continue therein for ever For 1. Christ was ordained of the Father to be the great Doctor of his Church a Prophet more excellent then the rest that were before him both in respect of his Person Office Manner of receiving his Doctrine and the excellency of the Doctrine which he delivered 2. This was well known not only among the Jews but also among the Samaritans insomuch that the woman of Samaria could say I know when the Messias is come he will tell us all things Joh. 4. 25. 3. The time wherein God spake unto us by his Sonne is called the last dayes or the last time Heb. 1. 2. 1 Pet. 1. 20. to note that
when ye become men ye must put away these childish things Blow at the Root p. 82 83. The expresse testimonies of Scripture forbidding even Angels to adde any thing to those things which are commanded by the Lord do prove the perfection of the Scripture Deut. 4. 5 12. and 12. 32. and 30. 10. and 5. 12 13 14. and 28. 58. Ioshua 1. 7 8. Prov. 30. 5. wherefore the Apostle commands That no man presume above that which is written 1 Cor. 4. 6. 2 Tim. 3. 15 16. Divers reasons may be drawn from this last place to prove the perfection of the Scripture 1. The Apostle teacheth That the Scriptures are able to make a man wise to salvation therefore there needeth no further counsel nor direction thereunto but out of the Scriptures 2. The Scriptures are able to make the man of God that is the Minister of the Word perfect and compleat unto every work of his Ministery whether it be by teaching true Doctrine or confuting false by exhorting and putting forward to that which is good or dehorting from that which is evil Paul would not have us think that all and every writing viz. of Plato Aristotle is divinely inspired for in ver 15. he not only useth the plural number calling them the holy writings thereby to note the word of God and not one sentence or Book but all the sentences and Books of the Scripture and also useth the Article which hath force of an universal note therefore the Greek words the whole Scripture signifieth the whole altogether and not every part severally in this place 2. No one part of holy Scripture is able to make the Minister perfect therefore it must needs be understood of the whole body of holy Scripture wherein this sufficiency is to be found The Ancient Fathers and other Divines have from this place proved the perfection and sufficiency of the Scripture in all things necessary to salvation We do not reason thus as the Papists charge us it is profitable therefore it is sufficient but because 1. The Scripture is profitable for all these ends viz. to teach sound Doctrine to refute false opinions to instruct in holy life and correct ill manners therefore it is sufficient or it is profitable to all those functions of the Ministery that a Minister of the Church may be perfect therefore much more for the people Argumentum non nititur unica illa voce utilis sed toto sententiae complexu Chamierus Hitherto of the perfection of the Scripture absolutely considered now follows the sufficiency thereof in opposition to unwritten traditions or verities as the Papists speak D Davenant premiseth these things for the better understanding of the sufficiency of the Scripture 1. We speak of the state of the Church saith he in which God hath ceased to speak to men by the Prophets or Apostles divinely inspired and to lay open new Revelations to his Church 2. We grant that the Apostles living and preaching and the Canon of the New Testament being not yet sealed their Gospel delivered Viva Voce was no lesse a rule of Faith and Worship then the writings of Moses and the Prophets 3. We do not reject all the traditions of the Church for we embrace certain Historical and Ceremonial ones but we deny that opinions of faith or precepts of worship can be confirmed by unwritten traditions 4. We call that an opinion of Faith to speak properly and strictly when a Proposition is revealed by God which exceeds the capacity of nature and is propounded to be believed as necessary to be known to Salvation Fundamentall opinions are those which by a usuall and proper name are called Articles of Faith 5. What is not in respect of the Matter an Article of Faith may be a Proposition to be believed with a Theological Faith if you look to the manner of revealing as that the Sun is a great light the Moon a lesse Gen. 1. 16. that Rachel was beautifull Leah blear-eyed The Papists do not cease to accuse the Scripture of imperfection and insufficiency as not containing all things necessary to salvation The Councel of Trent Sess. 4. decret 1. saith That the Truth and Discipline is contained in libris scriptis sine scripto traditionibus The Papists generally divide the word of God into the word written and traditions They affirm that there are many things belonging to Christian faith which are neither contained in the Scriptures openly nor secretly This opinion is maintained by the Papists but it was not first invented by them The Jewish Fathers did use the traditions of the Elders and it hath been said of old Mark 75. Matth. 5. 21. for their errors and superstitions yea at length they affirmed that God gave to Moses in Mount Sinai the Scripture and the Cabala or a double Law the one written the other unwritten The Tridentin Fathers Sâ—s 4. do command Traditions to be received with the same reverend affection and piety with which we imbrace the Scripture and because one Bishop in the Councel of Trent refused this he was excluded In the mean space they explain not what those Traditions are which must be so regarded none of them would ever give us a List and Catalogue of those Ordinances which are to be defended by the authority of unwritten Traditions not of the Word committed to writing onely they affirm in general whatsoever they teach or do which is not in the Scripture that it is to be put into the number of Traditions unwritten The cause of it self is manifest That at their pleasure they might thrust what they would upon the Church under the name of Traditions Vide Whitak de Script contro Quaest. 6. c. 5. See also Moulins Buckler of Faith p. 51. Lindan the Papist was not ashamed to say That it had been better for the Church if there had been no Scripture at all but onely Traditions For saith he we may do well enough with Traditions though we had no Scripture but could not do well enough with Scripture though we had no Traditions Baldwin saith a Testament may be either Scriptum or Nuncupativum set down in writing or uttered by word of mouth But a Nuncupative Testament or Will made by word of mouth without writing must be proved by solemn witnesses The solemn witnesses of Christs Testament are the Prophets and Apostles Let Papists if they can prove by them that part of the Testament of Christ is unwritten Any indifferent Reader will conceive that the Scriptures make most for them who stand most for their Authority and perfection as all the reformed Divines do not only affirming but also confirming that the Scripture is not only a most perfect but the onely infallible rule of faith Titus 1. 2. Rom. 3. 4. God cannot lie and Let God be true and every man a lier that is subject to errour and falshood Every Article of Divine Faith must have a certain and
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.
The Prophets and Christ and his Apostles condemn Traditions Isa. 29. 13. Mat. 15. 3 6. Col. 2. 8. Therefore they are not to be received Christ opposeth the Commandment and Scriptures to Traditions therefore he condemns Traditions not written If the Jews might not adde to the Books of Moses then much lesse may we adde to the Canon of Scripture so much increased since 3. Those things which proceed from the will of God only can be made known to us no other way but by the Revelation of the Scripture all Articles of Faith and Precepts of Manners concerning substance of Religion proceed from the will of God only Mat. 16. 17. 1 Cor. 2. 9 10 11. Gal. 1. 8. As in this place the Apostle would have nothing received besides that which he preached so 1 Cor. 4. 6. He will have nothing admitted above or more then that which is written See Act. 26. 22. Iohn 20. ult Whence it is manifest that all necessary things may be found in Scripture since full and perfect Faith ariseth from thence which eternal salvation followeth Bellarmine saith Iohn speaks only of the miracles of Christ that he wrote not all because those sufficed to perswade the world that Christ was the Son of God Those words indeed in ver 30. are to be understood of Christs miracles but those in ver 31. rather are to be generally interpreted for the History only of the miracles sufficeth not to obtain Faith or Life The Question betwixt the Papists and us is De ipsa Doctrina tradita non de tradendi modo touching the substance of the Doctrine delivered not of the manner of delivering it and of Doctrine delivered as the Word of God not of Rites and Ceremonies They maintain that there be doctrinal Traditions or Traditions containing Articles of Faith and substantial matters of Divine Worship and Religion not found in the holy Scriptures viz. Purgatory Invocation of Saints Adoration of Images Papal Monarchy Bellarmine and before him Peresius distinguisheth Traditions both from the Authors and the Matter From the Authors into Divine Apostolical and Ecclesiastical From the Matter into those which are concerning Faith and concerning Manners into perpetuall and temporall universall and particular necessary and free Divine Traditions that is Doctrines of Faith and of the Worship and service of God any of which we deny to be but what are comprized in the written Word of God Apostolick Traditions say they are such Ordinances as the Apostles prescribed for ceremony and usage in the Church as the observation of the memorial of the Nativity Death and Resurrection of Christ the alteration of the seventh day from the Jews Sabbath to the day of Christs Resurrection Ecclesiastical ancient Customs which by degrees through the Peoples consent obtained the force of a Law Traditions concerning Faith as the perpetuall Virginity of Mary the Mother of Christ and that there are onely four Gospels of Manners as the sign of the Crosse made in the Fore-head Fasts and Feastings to be observed on certain dayes Perpetual which are to be kept to the end of the World Temporal for a certain time as the observation of certain legal Ceremonies even to the full publishing of the Gospel Universal Traditions which are delivered to the whole Church to be kept as the observation of Easter Whit sontide and other great Feasts Particular which is delivered to one or more Churches as in the time of Augustine fasting on the Sabbath-day which was kept only at Rome Necessary Traditions which are delivered in the form of a Precept that Easter is to be celebrated on the Lords Day Free which are delivered in the form of a Councel as sprinkling of holy Water Object The Scripture is not perfect with a perfection of parts because many parts are either defective or excessive 1. Some labour with a defect as Genes 11. 12. a person is omitted in the Genealogy of Canaan which was the Sonne of Arphaxad but it is reckoned in Luke in Christs Genealogy not in the Old Testament therefore there is a defect Answ. Luke reckons it according to the vulgar opinion of the Jews Iunius in his Parallels would have the fault to be in the Septuagint whom Luke followed not approving of their errour but yielding to the time least the Gospel otherwise should have been prejudiced but Beza's opinion is rather to be approved of that this word is inserted from the Ignorance of those who undertook to correct this Text according to the Translation of the Seventy Interpreters For in an Ancient Manuscript which Beza followed this word Canaan was not to be found therefore he omitted it in his Translation and so hath our great English Bible Object There is something found in the Scripture against the Commandment of God Deut. 4. 2. therefore there is excess as well as defect for many Books which we believe to be Canonical are added Answ. He doth not forbid adding by Gods Command but from the will of man for God himself added afterward The Papists Arguments for Traditions answered Object Bellarmine saith Religion was preserved for two thousand years from Adam to Moses onely by Tradition therefore the Scripture is not simply necessary Ans. By the like reason I might argue That Religion was long preserved not only without the Pope of Rome but also without Baptism and the Lords Supper with the like Institutions therefore they are not simply necessary yet none of ours hold the Scriptures simply necessary 2. It is false that Religion was preserved all that while by ordinary Tradition only for the living voice of God sounded most perpetually in the Church and the Doctrine of Religion was conveyed successively from the Father to the Son which living voice of God by little and little ceasing writing afterward succeeded and hath the same necessity now which Gods living voice had before Object Whatsoever things are commended from Scripture are necessary but so are Traditions Ergò They are necessary Iohn 16. 12. I have yet many things to say unto you but ye cannot bear them now therefore say they the Lord spake many things which are not written Answ. 1. He saith not that he had many things to tell them which he had not taught them before but which they were not now so well capable of For it appeareth that he taught them that which they understood not and therefore they needed to be further taught of them by the holy Ghost which should not teach them any new thing that Christ had not taught but onely make them understand that which they had been taught of our Saviour Christ. 2. If the holy Ghost did teach them any thing which our Saviour Christ had not before spoke unto them of yet that makes nothing for Traditions seeing that which the holy Spirit taught them he taught them out of the Scriptures 3. If the holy Ghost should have taught the Apostles some things which neither
Christ had told them of nor the Scriptures had taught them yet this is rather against the Papists For that which the holy Ghost taught them they undoubtedly left in record unto the Church as being 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
Testament therefore it is not perfect In the Old Testament no doubt but the females had some remedy whereby they might be purged from original sin as well as the males circumcision was instituted only for the males the Scripture mentions not what was instituted for the females In the New Testament the perpetual virginity of Mary the mother of Christ. Two things are considered in circumcision 1. Signum 2. Res signata or the end and use of the sign Answ. The thing signified or efficacy of the outward sign of circumcision was common both to Males and Females the very institution of circumcision teacheth that for it was a sign of the Covenant the Covenant belonged to all which were of the seed of Abraham if they renounced it not Although there were no decision of the other point out of the Scripture yet would it not thence follow which the Jesuites pretend that some necessary point of Christianity wanted the ground of holy Scripture it being sufficient for us to know that she was a Virgin when our Savioâ—r Christ was born of her as the Prophets did foretel Yet as Chamier said well we believe that she continued a Virgin all her life time for in those things said he which are not properly de side we hold the authority of the Church is great if it contradict not Scripture or produce no other absurdity Vide Riveti Apologâ—am pro Virgine Maria l. 1. c. 15. Helvidius would gather from those words Matth. 1. 25. until and first-born that Mary after had Children by her Husband The word till doth not import so much See Gen. 8. 7. and 28. 15 1 Sam. 15. 35 Sam. 6. 23. Matth. 28. 20. He is called the first-born in Scripture which first opens the womb whether others follow or no. 7. The Scripture is plain and Perspicuous The Perspicuity of the Scripture is a clear and evident manifestation of the truth delivered in it It is Perspicuous both in respect of it self and us 1. In respect of it self as appears 1. In the things delivered which although they seem obscure for their majesty and dignity yet they carry the light of truth before them therefore the Scripture is frequently termed a light Psal. 19. 8. and 119. 105. Deni 30. 11. Prov. 6. 2. 2 Pet. 1. 19. 2 Cor. 4. 3 4 6. the Scripture is a most bright light The nature of a light is first to discover it self then all things else There are two things in Gods revealed will verbum rei the word and res verbi the mystery The Scriptures are hard if we look to the mystery but not if we look to the word as for example the Scripture teacheth that there is one God in three persons the words are plain and easie every man understands them but the mystery contained in those words pasâ—eth the reach of man we may well discern these things to be so though we cannot fully conceive how these should be so 2. In the manner of delivering or kinde of stile which is fitted to the things and persons shewing the greatest simplicity both in words either proper or figurative and in the clear sense and most perspicuous propriety of signification viz. That one which is called Literal and Grammatical 2. In respect of us because the Scripture is to us the principal means and instrument of faith every Principle ought to be by it self and in its own nature known and most intelligible and there being three degrees of faith knowledge assent and full assurance these cannot consist without the perspicuity of the Scripture the divine promises also of writing the Law in our heart and concerning the spreading abroad and clear light of the Gospel should be to no purpose if the Scriptures should not be plain in things necessary to Salvation All difficulty in understanding the Scripture ariseth not from the obscurity of it but from the weakness of our understanding corrupted by natural ignorance or blinded by divine punishment and curse therefore it no more follows from thence that the Scripture cannot be an infallible and onely rule of faith and life because some obscure things are found in it not understood of all then that the Books of Euclide are not perfect elements of Geometry because there are some abstruse Theoremes in them which every vulgar Geometrician cannot demonstrate or that Aristotles Organon is not a perfect Systeme of Logick because a fresh Sophister understands not all its subtilties More distinctly we say that the Scriptures are plain and obscure in a threefold respect 1. They are plain and easie to be understood by all men in Fundamentals and the special points necessary to salvation as the Decalogue the Apostles Creed the Lords Prayer and the like unless by those whose mindes the God of this world hath blinded if they be obscure in some less principal and circumstantial matters there is need of interpretation that the meaning may be more clearly unfolded 2. A difference of persons is to be considered either more generally or more specially 1. More generally as they are elect and regenerate or reprobate and unregenerate to those the Scripture is plain and perspicuous to whom alone it is destinated and whose mindes the Holy Ghost will inlighten by the Scripture Iohn 7. 17. Rom. 12. 2. 1 Cor. 12. 15. Psal. 19 7. Matth. 11. 5. and 25. 25. Psal. 9. 10 12 13 14. Yet the flesh and unregenerate part in them puts in impediments but that ignorance is removed at last Luke 8. 10. The reprobates continue involved in perpetual darkness and blinded with ignorance hypocrisie covetousness pride and contempt of divine learning even seeing they see not Psal. 36. 3. Isa. 29. 9. Ier. 5. 21. Isa. 6. 9. 2 Cor. 3. 14. there is a vail over their hearts 2 Cor. 4. 3 4. which is the cause why in so many ages under the Papacy the Scriptures were not understood because they preferred a lye before the love of the truth 2 Thess. 10 whose ignorance is a deserved punishment of that contempt which they shewed to the Scriptures and their authority 2. More specially the persons are distinguished according to the diversity 1. Of Conditions of life and vocations for so many places of Scripture are hard to this sort of men which are more easie to another neither is it required that all things be understood of all men the knowledge of more places is necessary in a Minister then a Trades-man and Husbandman yet it is an infallible rule to every one in his vocation 2. Of capacities and wits for every one hath his measure of Gifts so among Ministers some understand the Word more obscurely some more plainly yet it is to all a perfect Rule according to the measure of Gifts 3. Of Times all things are not equally obscure or perspicuous to all Ages many things are better understood now then in times past as the Prophecies and Predictions of Christ and the times of the Gospel so in
Scripture of the New Testament and therefore the whole body of Scriptures which the Christians now have shall be Light Secondly That place Psal. 119. 130. doth not speak of the Precepts alone Of thy words by which is signified the whole Scripture in Psal. 19. David speaketh of the word of God in general which he adorneth with many Titles The Law or Doctrine of the Lord The Testimony of the Lord The Statutes of the Lord The Precepts of the Lord The Fear of the Lord It is so called Metonymically because it teacheth us the Fear and Reverence of the Lord he saith this Doctrine is perfect converts the soul and makes wise the simple therefore he understands the whole Scripture the teacher of true and perfect wisdom 2. It is called a light because it hath light in it self and because it illightneth others unless they be quite blinde or willingly turn away their eyes from this light Thirdly If the Commandments be easie the rest of the Scriptures is likewise as the Prophets and historical Books being but Commentaries and Expositions of the Decalogue That evasion of the Papists will not serve their turns That the Scripture is a Light in it self but not Quoad nos as if the Scripture were a light under a Bushell for that the Scipture is Light effectivè as well as formaliter appears by the addition Giving understanding to the simple It was a smart answer which a witty and learned Minister of the Reformed Church of Paris gave to a Lady of suspected Chastity and now revolted when she pretended the hardnesse of the Scripture why said he Madam what can be more plain then Thou shalt not commit Adultery The Scriptures and Reasons answered which the Papists bring for the obscurity of the Scripture Object 2 Pet 3. 16. Peter saith there That in the Epistles of Paul there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some things hard to be understood which they that are unlearned aend unstable wrest as they doe also the other Scriptures unto their own destruction Answ. First Peter restraineth the difficulty of Pauls writings to that point himself then wrote of touching the end of the world therefore it is unreasonable that for one hard point in the Epistles the people should be debarred the reading of all the rest Secondly Even in that point he affirmeth That some things only are hard and not all Thirdly The understanding of the Scriptures dependeth not principally on the sharpnesse of mens wits for their learning but on the Spirit of God which is given to the simple that humbly seek it by Prayer therefore though the whole Scripture were hard to be understood yet that is no good cause to bereave the people of God from reading of his Word Fourthly Peter assigning the true cause of errour and abuse of the Scripture to be the unstability and unleardnesse of such as deal with them cannot thereby be understood to speak that of the body of the Church and of the people Laurentius in his Book intituled S. Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est explicatio locorum difficilium in Epistolis Paulinis reckons up fourty hard places in Pauls Epistles Rom. 1. 19 20 28. and 2. 12 13 14 15. and 4 5. and 5 6 12 13 14 15 20. and 7. 9 14 and 8. 3 4 19 20 21 22. and 9. 3 11 12 13 18. and 11. 25 26. 1 Cor. 2. 15. 1 Cor. 3. 11 12 13 14 15. 1 Cor. 4. 9. and 5. 11. and 6. 2 3. 1 Cor. 7. 1 7 10 11 12 13 14 15. 1 Cor. 11. 7 10. and 15. 29 51. 2 Cor. 2. 15 16. and 3. 6 15 16. Galat. 1. 8. and 2. 14. and 3. 10. 1 Thess. 4. 15 16 17. 1 Tim. 1. 9. Heb. 6. 4 5 6. and 10. 26. They say the Scriptures are difficult also in the manner of writing as well as in the matter for which they alledge Psal. 119. 18. the Eunuch and Luk. 24. 45. also the divers expositions of old and new Writers The first place is directly against them for teaching that it is the gift of Gods holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luk. 24 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers of the Word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the Word and that in the highest and most excellent degree of Ministery in the world which was the Apostleship The cause of want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not clearly particularly and sufficiently know them For that place Act 8. it is to be understood comparatively viz. That a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the endeavour of the Eunuch searching the Scriptures by sending of Philip will nâ—ver suffer those which seek him in careful reading of his Word to go away ashamed without finding that which they seek for in directing unto him some lawful and sufficient Ministery to instruct him by The Mystery of the Gospel then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himself in reading of it The multitude of Commentaries was not so necessary because the Scripture might have been understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate Expositions on the Scripture That was a witty speech of Maldonates on Luk. 2. 34. Nescio an facilior hiâ— locus fuâ—sset si nemo eum exposuisset sed fecit multitudo varietas interpretationis ut difficilis videretur Secondly These Commentaries are publisht that the Scriptures may better and more easily be understood Thirdly The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many Commentaries of the Ancients upon the Creed as Russinus Augustine Cyril Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezekiel Zachary or throng of much matter
in few words as are in the Old Testament the Poetical Books wherein no doubt the verse hath caused some cloud and amongst them the Proverbs from the tenth Chapter and the Prophecie of Hosea CHAP. IX Of the Interpretation of Scripture THis Question divides it self into three parts First Concerning the dâ—vers senses of the Scripture Secondly To whom the chief Authority to expound Scripture is committed Thirdly What means must be used in the Interpretation of Scripture 1. Of the divers senses of Scripture The Interpretation of Scripture is two-fold One of the words which is called Version or Translation this hath been handled already 2. Of things which is called Explication the finding out of the meaning of any place which is more Theological the other being rather Grammatical And this signification of the thing they commonly call the sense Neh. 8. 9. Interpreting Scripture is 1. Ancient Nâ—h 8. 8. 2. Honourable Mar. 4. 34. The Scripture hath often two senses one of which the later Divines call Literal Grammatical or Historical another Mystical or Spiritual The sense of the Scripture is that which God the Author of the Scripture in and by the Scriptures gives to men to know and understand Ratio divina in medulla non in superficie Tertul de resurrectione carnis Nec putemus in verbis Scripturarum esse Evangelium sed in sensu non in superficie sed in medulla non in sermonum foliis sed in radice rationis Hieron in Epist. ad Gal. 1. 11. The right expounding of Scripture consists in two things 1. In giving the right sense 2. In a right application of the same 1 Cor. 14. 3. The Literal sense is that which the letter it self or the words taken in their genuine signification carry And because the genuine signification of the words is that in which the Author useth them whether speaking properly or figuratively therefore the literal sense is subdivided into plain and simple and figurative which ariseth from the words translated from their naturall signification into another as where Christ saith Ioh. 10. 16. I have other sheep which are not of this fold whereby he understandeth other people besides the Jews The mysticall or spirituall sense is that in which the thing exprest in the literall sense signifieth another thing in a Mystery for the shadowing out of which it was used by God The waters of the Floud with which the Ark was upheld signified Baptism by which the Church is saved under the New Covenant as the Apostle teacheth 1 Pet. 3. 21. that History Exod. 12. It is a Passeover unto the Lord is spoken figuratively the other words properly The mystical sense is the bones of Christ were no more broken then of the Paschal Lamb which did signifie Christ. The Papists say The literall sense is that which is gathered immediately out of the words the spiritual which hath another reference then to that which the words doe properly signifie The last they subdivide into Allegorical Tropological Anagogical they say that the Scripture beside the literal sense may have these also The Allegorical sense is when the words of the Scripture besides the plain historical and literall meaning signifie something in the New Testament which belongs to Christ or the Church as Gal. 4. besides the truth of the Story of the bond and free-woman S. Paul applieth it unto the two Testaments Tropological when the words and deeds are referred to signifie something which belongs to manners as Paul 1 Cor. 9. teacheth from that place Deut. 25. Thou shalt not muzle the mouth of the Ox that treadeth out the corn that things necessary are to be allowed to Pastors Anagogical when words or deeds are referred to signifie eternal life as Psal 94. I sware unto them they should not enter into my rest this is literally understood of the rest in Canaan but applied by Paul Heb. 4. to life eternal Becanus saith As there are three Theological Vertues Faith Hope and Charity so there are three mystical sences The Allegoricall Answers to Faith the Analogicall to Hope the Morall to Charity Ierome saith he excelled in the Literal sense Ambrose in the Allegorical Augustine in the Anagogical Gregory in the Moral The Papists erre three wayes in this subject 1. In that description which they make of the literal sense 2. In that they hold there are divers literal senses of one place 3. In their division of the mystical sense into Allegorical Tropological Anagogical 1. That is false which Bellarmine saith Literalis sensus est quem verba immediatè prae se ferunt What then shal the literal sense of those words be Ps. 91. 13. Let them shew the Lion which Christ did tread on and what shal be the literal sense of those places Isa. 11. 6 7 8. 65. ult And what literal sense shall those words of Christ have Mat. 5. 29. Origen though otherwise he allegorized much interpreted that place according to the letter but foolishly That therefore is rather the literal sense which ariseth from the words whether properly or figuratively taken as for example this is the literal sense of those words The seed of the woman shall break the Serpents head viz. Christ shall overcome Satan and subdue all his force and power although the Devil neither be a Serpent nor hath a head Secondly We hold that there is but one true proper and genuine sense of Scripture viz. The Literal or Grammatical whether it arise from the words properly taken or figuratively understood or both For that there should be divers Literal senses of one and the same place is against the truth the Text and reason 1. The truth because of one and an Individual thing there is one constant truth and not various verum unum convertuntur 2. The Text because it draweth away from its one true sense 3. And lastly reason because this is the chiefest reason in explaining the Text that the true literal sense of it may be found out The literal sense then can be but one in one place though a man may draw sundry consequences à contrariis à similibus 3. We do not altogether reject the third for we hold there are Allegories Anagogies and Tropologies in the Scriptures yet these are not many and divers senses of the Scripture but divers collections from one sense or divers Applications and accommodations of one sense Besides the Tropologies and Anagogies are unfitly opposed to an Allegory since they are certain kinds of it Haec nominum curiosa distinctiâ— ex Scholarum potius morosiuscula diligentia quam ex ulla eorum vocabulorum necessitate Itaque Salmero agnoscit esse quid novum à posterioribus patribus traditum Chamierus Tomo de Sensu Literali Mystico lib. 15. cap. 1. Gal. 4. The Apostle saith not that there is a double sense but that it may be allegorically applied which is Historically set down There is then but one sense of the
place part whereof consisteth in the Story part in the Allegory So that the whole sense is contained in them both So for the second example of the Tropological There is not a two-fold sense of that place but one general sense that as the mouth of the Ox was not to be muzled so the Minister of the Gospel must be provided for Likewise of the Anagogical kinde It is not one sense to understand the rest of Canaan another the Kingdom of God But there is one whole sense that as they for their Idolatry were deprived of the Land of promise so we should take heed least by our disobedience we lose the hope of the Kingdom of heaven So we conclude that those are not divers senses but one sense diversly applied The literal sense is the only sense of the place because out of that sense only may an argument strongly be framed wherefore seeing Allegories and Tropes do not conclude they are not the senses of the place and Allegories devised beside the sense prove not though they may illustrate It is manifest that is always the sense of the holy Ghost which is drawn from the very words But we are not so certain concerning any mystical sense unlesse when the holy Ghost himself teacheth us as for example it is written Hos. 11. 1. Out of Egypt have I called my Sonne and Exod. 12. 46. Ye shall not break a bone of him It is evident that the first place is understood of the people of Israel the later of the Paschal Lamb. Who durst have applied those things to Christ unlesse the holy Ghost had first done it and declared his minde and meaning to us viz. That Son in the first place doth not only signifie the people of Israel but Christ also and by bone in the later place not only the bone of that Lamb but of Christ also is understood Secondly To whom the chief Authority to expound Scripture is committed It was decreed in the Councel of Trent That Scripture should be expounded as the Church expoundeth it and according to the common and unanimous consent of the Fathers If the Fathers agree not the matter is referred to a generall Councel If there it be not determined we must have recourse to the Pope and his Cardinals We say also that the Church is the Interpreter of Scripture and that this gift of interpreting resides only in the Church but we deny that it belongs to certain men or is tied to a certain place or succession of men The Ministry of judgement the Lord hath given to his Church 1 Cor. 2 15. and 10. 15. 1 Ioh. 4. 1. Act. 15. 16. 2 Cor. 14. 29 31 32. but the Soveraignty of judgement he hath reserved to himself The holy Scripture knows not the ancient Fathers acknowledge not as long as we have the Scripture there needs not any such standing Judge in the Church These three things Mr Down proves in his not consent of Fathers but Scripture the ground of faith p. 261. to 266. The holy Ghost is the Judge and the Scripture is the sentence or definitive Decree We acknowledge no publick Judge except the Scripture and the holy Ghost teaching us in the Scripture He that made the Law should interpret the same 1 Cor. 1. 12. 1 Ioh. 2. 27. Arguments brought by the Papists for their opinion Object 1. They object that place Exod. 18. 13 26. Answ. Moses was a Prophet indued with singular wisdom adorned by God with extraordinary gifts sent immediately by him and commended by Divine Testimonies to the people the Pope is not so He had chiefest Authority from God over all the Israelites but the Pope hath not so over all Christians Moses his Authority was extraordinary no man succeeded in his place Ioshua was a Captain only or Judge in Civil things Aaron only a Priest to administer in things sacred but Moses exercised both functions Object 2. They urge that place Deut. 17. 9. Answ. Here the Civil Magistrate and the Judge are joyned together as vers 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiastical matters the Emperor ought to be as well in Civil 2. The Pope doth not hold the same place among Christians that the high-Priest did among the Jews For he was the chiefest having all the rest of the Priests subject to him but the Pope is one amongst all having collegues many Bishops as at first or a few Patriarchs as after Object 3. Eccl. 12. 11. If the chief Pastor in the Old Testament had such authority much more the chief Priest in the New Answ. This one Pastor signifieth neither the High-Priest in the old Law nor the Pope in the new but Jesus Christ the high Shepherd for our souls Object Matth. 6. 19. Christ saith to Peter To thee will I give the Keyes of the Kingdome of Heaven Therefore the Pope hath Authority to expound Scripture Answ. First By the Keyes here is meant Commission to preach the Gospel not Authority of interpreting the Scriptures When the Gospel is preached the Kingdome of Heaven is opened to the Beleevers and shut to the unbeleevers Secondly That Authority of the Keys was not committed to Peter only but to the other Apostles also Mat. 28. 18 19. There is a two-fold Judgement 1. Of Discretion 1 Cor. 10. 15. 2. Of Authority as the Parliament judgeth capital crimes If the Papists understand the word Iudge to signifie Discerning as when we judge of meats by the taste every faithful person ought to pray unto God for grace to judge to discern and to know the true sense of the Scripture But if by judging they understand to pronounce Decrees definitive and infallible Judgements touching the sense of the Scriptures thereby to binde other mens consciences there is no man in the world that hath that power See Moulins Buckler of Faith We have a more compendious way to come to the understanding of the Scripture It were too long when we doubt of any place to stay till we have the general consent of the Pastors of the Church or to expect a general Councel or to go up to Rome But the word of God is amongst us the Scriptures themselves and the Spirit of God opening our hearts do teach us how to understand them And yet we say not as the Papists falsâ—y charge us that we allow every private mans Interpretation of Scripture refusing the judgement of the Pastors of the Church Panoruitan saith The opinion of one godly man ought to be preferred before the Popes if it be grounded upon beâ—ter authority of the Old and New Testament 2 Pet. 1. 20. No prophecy of the Scripture is of any private Interpretation Stapleton saith Iuterpretation is private either Ratione personae when the man is prviate or Ratione medii when it is not taken out of the Context and Circumstances or Ratione finis when it is for a false end Now private Interpretation in regard of
the person if it be publick in regard of the means is not forbidden for it is lawful for one man with Scripture Toti resistere mundo saith the Glosse of the Canon-Law the meaning of this place is That the Prophets were no Interpreters or Messengers of their own mindes but Gods The Catholicks hold saith Chamier meaning still by that Title the Protestants that the Scripture is to be interpreted by private labour and industry viz. of Augustine Ierom Chrysostom but not in a private sense that is in a sense arising from the brain of the Interpreter It is true saith Cartwright against the Rhemists that the Scriptures cannot be expounded of every private spirit nor which is more of any private spirit nor yet of all private spirits together but only of those which are inspired of God viz. the Prophets and Apostles which are here opposed unto private Interpretation And therefore it is evident That the Exposition of the Scripture ought not to be fetched from Ecclesiastical either Fathers or Councels which speak not by Inspiration but from the Scriptures themselves what he meaneth he declareth in the next verse where he sheweth the reason of his saying namely that it must be interpreted as it was written and by as high Authority Seeing therefore it was first spoken by holy men which spake as they were led by the holy Spirit and were inspired of God it followeth that it must be interpreted by the same Authority The Interpretation therefore that is brought out of the Apostles and Prophets is not private although it be avowed by one man only On the other side that Interpretation which is not brought from thence although it have the allowance of whole general Councels is but private This is a principal meaning of our Saviour Christ when he willeth that we should call no man Father or Master in the earth that is in matter of Doctrine we should depend upon the Authority of no man nor of all men in the earth but only upon Christ and upon God Our reasons by which we prove that the chiefest Judgment and Authority of interpreting Scriptures is to be given not to the Church but to the Scriptures themselves and the holy Ghost 1. That which only hath power to beget faith that only hath the chiefest Authority of interpreting Scripture and of determining all Controversies concerning Faith and Religion but the Scriptures onely and the Holy Ghost have this force Rom. 10. 17. The Holy Ghost onely can infuse saving Faith into our hearts which is called by the Schoolmen Infusa Fides The Faith which we have from the Church is acquired and sufficeth not to a certain perswasion 2. The Scriptures cannot be interpreted but by the same Spirit wherewith they were written that Spirit is found no where but in the Scripture whosoever have promises from God to understand the Scripture may interprett it but so have all the faithfull 3. Christ himself makes the Scripture a Judge Iohn 12. 48. and still appealed to it 4. Although the Fathers were men indued of God with excellent gifts and brought no small light to understanding of the Scriptures yet learned men in our dayes may give a right sense of sundry places thereof which the Fathers saw not yea against the which perhaps they consent Hath any man living read all the Fathers Nay have all the men living read them Nay Can they shew them Can they get them I had almost said Can they name them In the Exposition of those words Tu es Petrus super hanc petram almost every one of the Fathers at least the most part of them and the best expound it of Peters faith yet the Papists understand it non de fide sed de persona Petri. Here they disagree themselves from the Fathers Iohn 10. 16. by the title of one Shepheard Augustine Chrysostome Ierome Cyril Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is theredesigned but Stapleton saith the Pope is there meant In the Division of the Law they go clean contrary to the greatest part of the Fathers for they divide the Commandments as we do but the Papists make the two first one and the tenth two 2. They have no father to countenance them in this but Augnstine Revet de Authoritate Patrum c. 5 6 7. There were no writings of the Fathers for a time many of them wrote 400 years after Christ but some 500 and 600 years after Christ what rule had they before that time of interpreting Scriptures The Fathers were given too much to allegorizing Cajetane therefore in the Preface of his Commentaries upon the Books of Moses saith That the exposition of the Scripture is not tied by God to the sense of the Fathers therefore he admonisheth his Readers not to take it ill if he sometime dissent from the stream of the Fathers 4. The Doctrine of the Church must be examined by the Scriptures Acts 17. 11. If Pauls doctrine much more may the decrees of the Pope Church Councels be examined by the Scriptures 5. The interpretation of the Scripture is a gift freely given by God for the edification of the Church Rom. 12. 6. 1 Cor. 12. 10. therefore it is not tied to a certain kinde of men but common to the faithful 6. The faithful are commanded diligently to try and examine every doctrine 1 Thess. 5. 21. 1 Iohn 4. 1. which cannot be altogether done without interpretation What means must be used in the interpretation of Scripture The end of the Scripture we heard was to direct the Church to all saving truth The means to be used for the attaining of that end by the Minister is diligent study and humble Prayer by the People attentive reading hearing prayer and meditating First the Teachers must pray earnestly to God for his spirit to inlighen them Mat. 7. 7 8 9. Rom. 15. The Scriptures are understood by that spirit that dictated them Secondly The Pastors and Teachers of the Church must diligently and painfully study the Scriptures giving themselves to read compare place with place Iohn 5. 39. Search the Scriptures it is a metaphor taken from such as search for Gold and Silver Oar in the earth who will search and sift and break every clod to finde out the gold Solomon useth the same metaphor Prov. 2. 4. and to this diligence in searching doth the Apostle exhort Timothy 1 Tim. 4. 13. This diligence of often exprest in Scripture in the Old Testament by the phrase of meditating in the word Iosh. 1. 8. Psal. 1. 2. Thirdly they must labour for a competent knowledge in the original tongues the Hebrew and Greek in which the Scripture was written that so they may consult with the Hebrew Text in the Old and the Greek in the New Testament and see with their own not anothers eyes as Gen. 3. 15. The Papists read it corruptly She shall break here the original soon determines the
Pope approves The Practice of the Church is that which the Pope observes the Interpretation of the Fathers is that which the Pope follows the Determination of Councels what the Pope confirms so that the Pope must interpret all Scripture But divers Reasons may be alledged to shew that the true Interpretation of Scripture is not to be sought for from the Popes of Rome 1. Because the Popes of Rome have frequently and grosly erred in interpreting of Scripture as in Rom. 8. 8. Those that are in the flesh cannot please God that is Those that are married said Siricius the Pope Innocent so expounded those words Iohn 6. Unlesse you eat the flesh of the Son of man and drink his bloud you shall have no life in you that he thence concluded That there is no salvation without receiving the Eucharist and that it is to be given to Infants Pope Boniface interpreted Luke 22. 38. of the Temporall and Spirituall Sword delivered to the Pope 2. Because the Popes of Rome doe differ among themselves in interpreting of Scripture as Matth. 16. 18. Some Popes say rightly that by the Rock Christ or the Confession of Faith given by Peter concerning Christ is meant others interpret it of the person of Peter the Apostle others expound it to be the Romane Seat or Chair 3. Because many of the Popes of Rome have not only erred but been grosse and wicked Hereticks Liberius the Pope about the year 350 was an Arian and subscribed to the unjust condemnation of Athanasius and afterward as an obstinate Heretick was deposed Honorius the first was a Monothâ—lite he held that Christ had but one will and so but one nature and for this Heresie was condemned in three General Councels Some Popes were Atheists as Leo the tenth who called the Gospel Fabulam de Christâ— One cals the Pope that great Heteroclite in religion another saith The Pope is the worst of Cardinals who are the worst of Priests who are the worst of Papists who are the worst of Christians That the general consent of Fathers is no good Rule for interpreting Scriptures See Iaâ—â—â—us Laurentius his singular Tractate entituled Reverentia Eccles. Rom. erga S. Pat. veteres subdola Artic. 2. Proposit. 9. In his Auctarium he proves that the Protestants do more esteem the Fathers then the Papists and Jesuites For Councels Gregory the Pope equalizeth the four first General Councels to the four Gospels not in respect of Authority but in respect of the verity of the Articles defined in them He saith not They could as little erre but they did as little erre in their decisions or to speak more properly That their Doctrine was as true as Gospel because the Determinations in those first General Councels against Hereticks are evidently deduced out of holy Scriptures Dr Featley's Stricturae in Lyndomastigem concerning the 7 Sac. For if these four general Councels be of equal Authority with the four Gospels the Popes Authority as Papists say being above the Authority of the Councels it followeth That his Authority is greater then the Evangelists then which what can be more blasphemously spoken We say the true Interpretation of Scripture is not to be sought from general Councels First Because even universal Councels have erred the Chalcedonian Councel one of the four so much magnified by Pope Gregory in rashly preferring the Constantinopolitane Church before that of Alexandria and Antioch Those that condemned Christ were then the universal visible Church Matth. 26. 65. Iohn 11. 47. See Act. 4. 18. Secondly General Councels have been opposite one to another that of Constance to the other of Basil whereof one setteth down that Councels could erre and so also the Pope and that a Councel was above the Pope the other affirmeth the quite contrary Thirdly There were no general Councels after the Apostles for three hundred years till the first Councel of Nice when yet the Church had the true sense of the Scriptures Fourthly The general Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councel of Nice Fifthly Because they cannot be so easily celebrated to declare any doubtfull sense of Scripture They have expounded but few places of Scripture neither is it likely the Pope will assemble them to expound the rest The Papists say That the Scripture ought to be expounded by the Rule of Faith and therefore not by Scripture only But the Rule of Faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their Interpretation it not by man but of the Spirit like wise Let Councels Fathers Churches give their sense of the Scripture its private if it be not the sense and interpretation of the Spirit Let a private man give the true sense of the Scripture it s not private because its Divine the sense of the holy Ghost and private in 2 Pet. 1. 20. is not opposed to publick but to Divine and the words are to be read No Scripture is of a mans own Interpretation that is private contrary to Divine The word is interpreted aright by declaring 1. The Order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. In giving the sense three Rules are of principal use and necessity to be observed 1. The literal and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some disagreement and contrariety between the present Scripture and some other Text or place else shall we change the Scripture into a Nose of wax 2. In case of such appearing disagreement the holy Ghost leads us by the hand to seek out some distinction restriction limitation or figure for the reconcilement thereof and one of these will alwayes fit the purpose for Gods word must always bring perfect truth it cannot fight against it self 3. Such figurative Sense Limitation Restriction or Distinction must be sought out as the Word of God affordeth either in the present place or some other and chiefly those that seem to differ with the present Text being duly compared together The End of the first Book THE SECOND BOOK OF GOD. CHAP. I. That there is a God HAving handled the Scripture which is principium cognoscendi in Divinity I now proceed to Treat of God who is principium essendi or thus The Scripture is the rule of Divinity God and his works are the matter or parts of Divinity This Doctrine is 1. Necessary 1. Because man was made for that end that he might rightly acknowledge and worship God love and honor him 2. It is the end of all Divine Revelation Iohn 5. 39. 3. To be ignorant of God is a great misery Being alienated from the life of God through the ignorance that is in them 2. Profitable Our welfare and happiness consists in the knowledge of God Ier. 9. 23. Iohn 17. 3. the knowledge of God
in the life to come is called the Beatifical vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knows the things of God save the spirit of God A created understanding can no more comprehend God then a vial glass can contain the waters of the sea His wisdom is unsearchable Rom. 11. Iob 11. 7. and 26. 13. The Holy Fathers thought no word lawful concerning God which he hath not in his holy word granted us to use Euclide answered very fitly to one asking many things concerning the gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being asked by Hiero What God was required some days time to be given him to think of it and as many more at the end of them still doubling his time for inquiry till at last being by Hiero asked a reason of his delays he answered him Because saith he quò magis inquiro â—ò minus invenio how much the more I inquire the less I understand The glorified Saints in heaven though they know God to their own perfection being spirits of just men made perfect yet they shall never know God to his perfection None but God himself can know God perfectly Iohn 1. 18. 1 Tim. 6. 16. Tunc enim dicitur aliquid comprehendi quando pervenitur ad finem cognitionis ipsius hoc est quando res cognoscitur ita perfectè sicut cognoscibilis est Aquinas part 1. Quaest. 14. Art 3. qui prè infinita prosequitur et si non contingat aliquando tamen proficiet prodeundo Hâ—l de Trin. l. 2. We know God per viam eminentiae negationis causationis 1. All perfection which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himself by himself and of himself that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternal Infinite Unchangeable 3. He is the Supreme cause of all Ier. 2. 13. There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a natural ingrafted principle about God O anima naturaliter Christiana said Tertullian Apologet. c. 17. 2. An acquired knowledge by the Creatures Psal. 19. 1. that is the great Book in every page thereof we may behold the Deity Praesentemque refert quaelibetherba Deum 3. Revealed knowledge of faith spoken of Heb. 11. 6. and this is onely sufficient to Salvation The Heathens had the knowledge of God in a confused manner they might know there was a God and that he was to be worshipped but could not learn who God was or what kinde of God he was and how to be worshipped 2 Tim. 1. 10. Rom. 1. 19 21. and 2. 14. a practical knowledge v. 15. Which shew the work of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring men d to salvation Onely in ludah is God known Psal. 76. 1 2. and 1â—7 19. See Iohn 14. 6. and 1â— 27. Ephes. 2. 11 12. The Heathens might know Gods Nature and Attributes that he was the Creator of the world that by his providence he did preserve and rule all things but they could not by the most industrious use of all natures helps attain unto any the least knowledge of God as he is mans Redeemer in Christ they know not the truth as it is in Jesus Ephes. 4. 21. Vide Barlow exercitat Metaphys de Deo exercit 4. In God we will consider 1. His Nature 2. His Works In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest clear evident ungainsayable truth in the world It is the first verity and the principal verity from which all other truth hath its original and it is the foundation of all true goodness and Religion truly to believe it so saith the Author to the Hebrews He that cometh to God to do him any service or to receive any benefit from him must believe that is be firmly and undoubtedly perswaded that God is Some think this is a needless subject to treat of but it is necessary 1. Because the most universal and incurable disease of the world is Atheism Psal. 14. 1. fond surmises are wont to grow in the hearts of all where Religion is not setled Foundation-stones indeed cannot be guarded so much by argument as divine testimony 2. Supreme truths should be laid up in the greatest certainty if the principles of Religion were firmly assented to confidence would follow of its own accord 3. It is good often to revive this truth of the being of God the forgetfulness of God is a kinde of denial of him Psal 9. 17. and 10 4. By a God we mean an essence better then all other things and before all other things and of whom all other things are such a first essence is God and such an essence there must needs be neither is any thing of absolute necessity but this one thing even the Divine essence Reasons to confirm this that there is a God are taken from authority or Testimony and reason The Testimonies are 1. Of God himself 2. The Creature 1. General of all men 2. Particular of each mans conscience Reasons may be drawn from two chief places viz. The effects and the contrary The effects are either 1. Ordinary and those 1. Natural both General the making and preserving of the world and Special the framing or maintaining of each man or other like creature in the world 2. Civil the upholding and altering the States of Kingdomes and particular Countreys 2. Extraordinary miracles Arguments from the contrary are two 1. The Being of the Devils 2. The slightness of the reasons brought to disprove this truth or to shew the Contrary Though no man can prove â causa why there should be a God yet every man may collect ab effectu that there is a God By that wisdom which we see to have been in the making that Order in the Governing and that Goodness in the preserving and maintaining of the world All which prove as effectually that there needs must be a God as either warming or burning that the fire must needs be hot That there is a God is proved 1. By Testimony 2. By Reason 1. By the Testimony of God himself he that testifieth of himself either by word or writing is God hath written a Book to us in which he affirms of himself that he is every page almost and line of Scripture point to God He begins his Book with himself saying In the beginning God made heaven and earth He concludes this Book with himself saying If any man shall take ought from this Prophecie God shall take away his part out of the Book of life In every particular prophecie he testifieth the same thing
his den the Director of nature her self herein must be something above nature which is God 3 Others adde these Reasons to prove that there is a God 1. The heroick motions and prosperous success of some famous men in undertaking and acting those things which exceed the common capacity of humane nature the gifts of minde in Aristotle Achilles Alexander 2. The hainous punishments inflicted on particular men families and Kingdoms for great offences some of which were wonderfully brought to execution when by their power and subtilty they thought they could escape the Magistrates Sword 3. There are vertues and vices therefore there must be some law There can be no eternal reason in the things themselves If we speak of Atheists strictly and properly meaning such as have simply denied all Deity and denied it constantly Tullies sentence is most true that there was never any such Creature in the world as simply and constantly to deny God The name of an Atheist in this sense is nomen ociosum a name without a â—â—ing If we speak of Atheists in a larger sense for such as have openly though not constantly denied the Divinity of such professed Atheists there have not been past two or three If we speak of Atheists in the largest sense meaning such as denied Gods providence justice goodness though they have done it but weakly rather upon some suddain passion then any settled resolution their number hath scarcely amounted to a score I mean of such open Atheists as have made any publike profession of their Atheism though but even in these secondary points Those Atheists that denied a God spake what they wished rather then what they thought or else they opposed the Heathenish gods or to shew their wit Diagoras the chiefest of them did Potius Gentilium Dâ—os râ—dere quam Deum negare He rather derided false gods then denied the true 〈…〉 he was not a meer Atheist appeareth in that he thus began his Pâ—emâ— Quod a numine suâ—â—no reguntur omnia It is reported of him that at the first he was very devout and a great worshipper of the gods but having committed some certain money unto a friends keeping and afterwards demanding it again his friend loath â—o forego such a booty forswore that he had received any whom when Diagorasâ—aw â—aw notwithstanding his horrible perjury to thrive and prosper and no Divine judgement to fall upon him he presently turned Atheist and enemy to the gods and then labored by all means to bring other men to like impieties Athenians also condemned Protagoras for an Atheist yet not for denying God but for seeming to doubt of him Because in the beginning of his Book he propoundeth this Probleme De diis quidem statuere nequeo neque an sint necnâ— For this the Athenians banished him and decreed That his Books should be publiquely burned Theodorus who for his notable prophanenesse was sirnamed Atheos though at the first he was noted of Atheism yet at the last he fell into Autotheism professing himself a god as Laertius reporteth though carrying God in the name he was an Atheist in his opinion saith Fuller in his prophane State of this Theodorus A Pope dying said Now I shall be resolved of three things 1. Whether there be a God 2. Whether the soul be immortal 3. Whether there be an Heaven and Hell Some indirectly deny God by denying his providence as Epiâ—urus who denied not Gods Essence but only his Providence He granted that there was a God though he thought him to be such an one as did neither evil nor good But God sitteth not idle in Heaven regarding nothing that is done upon the Earth as the Epicure conceiteth he is a most observing God and will reward and punish men according to their actions First This serves to blame and condemn the miserable corruption of our evil hearts which are so farre over-run with Atheism though this be the very first Truth which God hath engraven into the soul of a man That there is a God yet we weakly hold this conclusion for all sinne may and must be resolved into the ignorance of God and Atheism Haereticus disputat contra fidem malus Christianus vivit contra fidem Aâ—g We should be humbled for our thoughts of Atheism for saying in our hearts thâ—t there is no God the Devil in judgement never was an Atheist because of the sense he hath of Gods wrath Iam. 4 19. we should take notice of and bewail this foul vice There are few Atheists in opinion more in affection and most of all in life and conversation Titus 1. 16. We should beware of opinions and practices that strike at the being of God 1. Opinions that tend directly to Atheism 1. To think men may be saved in all religions Ephes. 4. 4. Micah 4. 4. 2. To deny the particular Providence of God and exempt humane actions from his determination 3. To hold the mortality of the soul. 2. Practices which seem most contrary to the being of God 1. Hypocrisie that is a real blasphemy Revel 2. 9. Psa. 10. 11 12 13. an hypocrite denies Gods omniscience and omnipresence 2. Epicurism this comes from and tends to Atheism Psal. 14 2. 3. Scoffing in matters of religion and applying of Scriptures to prophane occasions 2 Pet. 3. 1. Secondly We should oppose this Atheism and labour to grow more and more in the knowledge of God and to strengthen our Faith in this principle That God is meditate and ponder of his Works and be perfect in those Lessons which the common book of Nature teacheth pray to God to clear the eye of our minde and to imprint a right knowledge of himself in us The Papist is a make-god and the Atheist is a mock-god The Papist deludeth his conscience and the Atheist derideth his conscience Popery comforteth the flesh and Atheism suppresseth the spirit As the Heathen Emperors took upon them the Title of god so doth the Pope Dominus Deus noster Papa His Decrees and Canons are called Oracles Oracle signifieth the answer of God Rom. 3. 2. and 11. 4. And his decretal Epistles are equalled to the Canonical Epistles Deal with thy heart as Iunius his Father dealt with him he seeing his son was Atheistical he laid a Bible in every room that his son could look in no room but behold a Bible haunted him upbraiding him Wilt thou not reade me Atheist Wilt thou not reade me And so at last he read it and was converted from his Atheism The often meditating in the Scriptures will through Gods blessing settle us in these two great Principles 1. That there is a God 2. That the Scripture is the Word of God That God which made Heaven and Earth is the only true God we must beleeve that this God which we reade of in Scripture is the only true God so it is not enough to believe there is a God but that the Scipture of the Old and New
and maintaining of their full strength and Nature and the propagating of their kinde according to their severall kindes The second is the life of sense whereby things are inabled to discern things hurtfull to them and things good for them to shun the one and to seek the other These are imperfect kindes of life because they are inherent after a sort in the bodies of things accompanying a corporall being which is the meanest being But thirdly there is a more worthy and noble kinde of life called reasonable such as is seen in men and in Angels which is an ability to proceed reasonably and understandingly in all actions for the attaining of good and shunning of evils fit for the welfare of the person endued with reason Now we must not conceive in God any such imperfect thing as growth or sense for he is a spiritual a simple and immaterial Essence but his life is to be understood by the similitude of the life of reason for he is a perfect understanding To the being then of God adjoyn reasonablenesse in our conceiving of him and we conceive his life somewhat aright Gods life differs from the life of the creature 1. His life is his Nature or Essence he is life it self their 's the operation of their Nature he is life they are but living 2. His life is his own he liveth of and by and in himself their life is borrowed from him in him we live and move Acts 17. 25 28. He is life and the fountain of life to all things 3. His life is Infinite without beginning or ending their life is finite and had a beginning and most of them shall have an end 4. His life is entire altogether and Perfect their 's imperfect growing by addition of dayes to dayes He liveth all at once hath his whole life perfectly in himself one infinite moment 5. He liveth necessarily they contingently so as they might not live 6. His life is immutable their 's mutable and subject to many alterations First This serves to blame those which carry themselves no otherwise to God then if he were a very dead Idol not fearing his threats or seeking to obey him Secondly To exhort us all often to revive in our selves the memory and consideration of his life by stirring up our selves to fear his threats respect his Promises obey his Commandments decline his displeasure and seek his favour Let us serve fear and trust in him which liveth for evermore Provoke not the Lord by your sinnes For it is a fearfull thing to fall into the hands of the living God Heb. 10. 31. Thirdly Here is comfort to all the faithful servants of this God which desire to please him for they have a King which liveth and hath lived for ever a King Eternal Immortal Invisible and onely Wise in his life they shall enjoy life though friends die God ever liveth His life is the preserver upholder and comforter of your life God living of himself can blesse you with natural spiritual and eternal life Iohn 14. 10. Rom. 8. 10. 17. Life is better then all the comforts of it Men will give skin for skin and all that they have for life It is reported of one that he offered to redeem his life thrice his weight in Silver twice in Gold once in Pearl But we do little for the living God and communion with him in the life of grace and for obtaining eternal life It were better we had never had any life at all then only the life of nature Mat. 26. 24. and 18. 5. Eccles. 6. 3. God is Immortal and Incorruptible he liveth for ever in like perfection The Scripture confirmeth this 1. Negatively when it removes mortality and corruption from God Rom. 1. 23. 1 Tim. 1. 17. and 6. 16. 2. Affirmatively when it giveth life to God Genes 16. 14. Deuter. 5. 26. Ier. 2. 13. The property of Gods life is it is Endlesse Incorruptible Deut. 32. 40. Life is essential to God he is life it self but the life of other things is accidental His life is also effective he gives life to all living creatures 2. God is of himself Eternal of himself and absolutely Immortal and Incorruptible He only hath immortality 1 Tim. 6. 16. Angels are not immortal in and of themselves they have not original or absolute immortality their immortality is dependent and derivative 3. Because he is void of all composition therefore he is free from corruption 4. Because he is simply and every way Immutable 5. This is proved from the Nobility and perfection of the Divine Essence Living bodies are more perfect then such as do not live but God is the most perfect and noble being Iohn 5. 26. 6. Because he is blessed therefore he is Immortal Ezek. 37. 14. 1. This comforts all Gods people who have the living God for their friend who liveth for ever and they shall live eternally with him the life of God comforted Iob 19. 25. Let them trust in the living God This should comfort us against spiritual weaknesse and deadnesse though we be dull and dead in Prayer God is life and will quicken us 2. We miserable men for sin are all subject unto death 2 Sam. 14. 14. Psalm 144. 4. Psal. 90. 6. Iob 14. 1. Iob describes there the brevity frailty instability and manifold miseries of this life therefore let us place all our confidence and hope in God who is Immortal and Incorruptible our soul is immortal and made for immortality it is not satisfied with any thing nor resteth but in God who is Immortal and Incorruptible A thing may be said immortal two wayes First Simpliciter absolutè per se suaque Natura so that there is no outward nor inward cause of mortality so only God Secondly which in its own nature it may be deprived of life yet ex voluntate Dei neither dies nor can die so the soul and Angels are immortal CHAP. IV. That GOD is Infinite Omnipresent Eternal GOD is truly Infinite in his Nature and Essence actually and simply by himself and absolutely he is Infinite It is a vain conceit that there cannot be an infinite thing in Act. He is not Infinite 1. In corporal quantity and extension but in Essence and Perfection 2. Not privativè but negativè he hath simply no end 3. He is Infinite not according to the Etymon of the word which respects an end only for he is both without beginning and end although the word be negative yet we intend by it a positive Attribute and perfection The Scripture demonstrates God to be Infinite 1. Affirmatively Psal. 143. 3. 2. Negatively in the same place 3. Comparatively Iob 11. 8. Isa. 40. 12 15. Dan. 4. 32. 2. Reason proves this The perfection of God whatsoever thing hath not an end of its perfection and vertue that is truly and absolutely Infinite Infinitenesse is to be without bounds to be unmeasurable to exceed reason or capacity it is
is truly and properly eternal therefore Immutable for he is truly eternal who is always the same without beginning change or end 4. If God should change then either he must change for the better and then he was not best and perfect before or for the worse and then he is not best now If he should be changed it must be from some other thing stronger then himself and there is none such Nothing without him can change him because he is omnipotent and nothing within him for there is no ignorance in his minde inconstancy in his will nor impotency in his power Object God doth repent Gen. 6. 6. 1 Sam. 15. 11. 2 Sam. 24. 16. Psal. 135. 14. Ier. 26. 13. 18. 8. to repent imports a change Answ. God is not said properly to repent but after the manner of men not affectivè but effectivè God doth that which men use to do when they repent they forbear to do what they have done and do the contrary change their actions Gods repenting of the evil in those places is a putting on a resolution not to do the evil he had threatned or not to persist in doing that which he had begun to do There is a change in the creature but no change in God either in respect of his nature or decree therefore in other places it is said he doth not repent that is not change or alter his minde God wills a change but changeth not his will The change is in us not God as houses and trees seem to move to them which are in a Ship but the Ship moves and they stand firm One may with the same will continuing immutable saith Aquinas will that now this thing be done and after the contrary but the will should be changed if one began to will what he willed not before Object God promiseth and threatneth some things which come not to pass Answ. Those threatnings and promises were not absolute but conditional and howsoever the condition was uncertain in respect of men yet it was most certain in respect of God His promises are made with condition of faith and obedience Deut. 28. 13. and his threatnings with an exception of conversion and repentance Psal. 7. 2. Object God is reconciled with men with whom he was offended before Answ. The object is changed God is still the same as the Sun which was troublesom to sore eyes is pleasant to them being healed the Sun here is not changed but their eyes Object Why are Prayers or means if God be Immutable why do I pray or hear Answ. God Immutably wills both the end and the means and therefore as he wills thy pardon so he wills thy prayer Object God created the world and so Christ was incarnate and made man now he that was made something he was not before or did make something he made not before seems to be changed He is a man he was not so once he is a Creator he was not so from eternity Answ. Christ did onely assume and take to himself an humane nature he was not changed into it Creation is nothing but Gods will from eternity that the world should exist in time so that the creature hath something now which it had not before but Gods will hath not God is not changed any way though he change his actions according to his good pleasure 1. This is terrible to wicked men God is unchangeable which hath threatned to curse them and bring destruction upon them they must change or else there is no repealing of the curse The wicked hope he will change the godly fear he will change 2. It comforts the godly to whom he hath made many promises Numb 23. 23. Heb. 13. 5. He is constant and will perform them He told Adam That the Seed of the woman should break the Serpents head He was long but sure for it was fulfilled at last His Covenant is everlasting Isa. 55. 3. I am God and change not therefore you are not consumed Mal. 3. 6. we should labor for Gods love it is a free hold and like himself Immutable whom he loves once he loves for ever Gods people shall never fall from Grace never be wholly overcome of Temptations 3. We should imitate Gods Immutability in a gracious way be constant in our love to God and men in our promises and good purposes as the Martyr said Rawlins you left me and Rawlins you finde me we should pray for the establishment of our faith and patience 4. We should admire the glorious nature of God for what an Infinite glorious God must he be which hath had all that happiness and glory from eternity 2. Worship the true God because he is immutable and we shall be so hereafter being made most like to him Psal. 102. 27. 5. It confutes the Eutichians and Ubiquitaries which held That the God-head became flesh Can a Spirit be a body and both visible and invisible CHAP. VI. That GOD is Great in his Nature Works Authority a necessary Essence Independent wholly One. GOd is exceeding Great 1 Kings 8. 42. 2 Sam. 7. 22. Psal. 95. 3. and 96. 4. and 99. 2 3. and 145. 3. Tit. 213. God is great and greatly to be praised and who is so great as our God He is great 1. In his Nature and Essence 2. In his Works 3. In his Authority His name is Great Ier. 10. 6 11. Iosh. 7. 9. his power is Great Psal. 147. 5. his acts are great Psal. 111. 1. his judgements are great Exod. 7. 4. he is great in counsel Ie r. 32. 19. and mighty works Deut. 32. 4. There is a double Greatness 1. Of quantity or bulk and that is an attribute of a body by which it hath very large bodily dimensions as a mountain is a great substance the Sun a great body and this cannot be found in God who is not a body but an Immaterial Essence 2. Of Perfection Worth and vertue and that is abundance of all excellencies and largeness of whatsoever makes to perfection of being and this is in God He is so perfect every way that he stands in need of nothing God is absolutely and simply perfect because he hath all things which are to be desired for the chiefest felicity He is perfect 1. In the highest degree of perfection simply without any respect or comparison 2. He is perfect in all kindes 1 Iohn 1. 5. Iohn saith he is light in which there is no darkness that is Perfect and pure without the least mixture of the contrary the author and cause of all perfections in all the creatures they are all in him but more perfectly and in a perfecter manner God is most absolutely perfect Iob 22. 2. Psal. 16. 2. Matth. 5. 48. The words in Scripture attributed to God which signifie this are 1. Schaddai which is as much as One sufficient to help himself or one that gives nourishment to all other things and
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
the Angels of God worship him Revel 5. 13. The Lamb that is Christ hath the same worship rendred to him that the Father hath We are commanded to call upon his name to believe and trust in him Iohn 14. 1. 3. 16. 6. 40. to hope in him Isa. 11. 10. we are baptized in his name Matth. 28. 19. Act. 8. 16. and swear by him Rom. 9. 1. The mystery of the Sons generation is so profound that it is difficult and dangerous to wade further in it then we have clear ground from Scripture that the Sonne was of the Father begotten from eternity and is one with him and of equal power and dignity seems clear from Prov. 8 23 26. Iohn 1. 3. 10. 30. and 17. 5. Phil. 2. 6. but Modus quo genitus fuerit seems to some beyond humane reach Some of our Divines say Christ is begotten of the Father by a communication of the Divine Essence if this be granted say others it will be hard to defend the God-head of Christ. He that is God must have his being from himself à se Deus à Patre Filius Mr Wotton on Ioh. 1. goes this way and some others But some say then he should be his adopted Son Vide Bellar. de Christo l. 2. c. 15. The Athanasian Creed hath it God of God and Christ saith of the holy Ghost that he shall receive of him Illud arctè nobis tenendum à persona Patris per generationem Filio esse communicatam essentiam ingenitam R. Usser Ignat. Clem. Interpolator haeresi suspectus cap. 15. That Christ hath his God-head from the Father makes not against his God-head but for it if he hath the same God-head which the Father hath though from the Father then he is the same God with the Father Object Matth. 19. 17. Christ denieth that he was good because he was not God Answ. Christ applieth himself to him to whom he spake now he called Christ good in no other sense then he would have done any other Prophet and in this sense Christ rebuked him for calling him good Object Ioh. 17. 3. God the Father is called the only true God Answ. Some referre both these to God himself and Christ but others give a general rule that the Word alone is not opposed to the other Persons but to the creatures and feigned gods and so Ioh. 8. 9. the woman is not excluded but her accusers the added expressions shew him to be God because it is life eternal to know him as well as the Father Object Ephes. 4. 6. Answ. The word Father is not there used relatively or personally for the first Person in the Trinity but essentially as Mal. 2. Is there not one Father of us all and so he is God called Father in regard of his works ad extra Object Iohn 14. 28. My Father is greater then I. Answ. As he was man only or Mediator the Father was greater then he but as he was God that is true Iohn 10. 38. I and my Father are one not in union of will as Ioh. 17. 21. but in unity of nature See Phil. 2. 6. Object Prov. 8. 22. Ariuâ— objected this place The Lord possessed me in the beginning of his way Answ. This place much puzled the Fathers for want of skill in the original Tongue it is in the Hebrew Possessed me the beginning of his way So Arius Montanus reads it See vers 25. It is spoken of Christ as Mediator Object Col. 1. 15. Christ is called the first-born of every creature therefore he is a creature Here the Arrians say Christ is imanifestly called a creature Cum Christus primâ—genitus omnis creaturae sit eum unum â— numero creaturarum esse oportere necesse est Ea enim in Scripturis vis est primogeniti ut primogenitum unum ex eorum genere quorum primogenitus est esse necesse est Catechis Eccl. Polon c. 1. de persond Christi Ans. There are three answers given to this Text in the Annot. Edit 2. Vid. Bez. in loc It is a figurative speech Christ had the preâ—eminence over the creatures was Lord over them as the first-born An Arrian executed at Norwich for blasphemy against Christ in the dayes of Queen Elizabeth being moved to repent that Christ might pardon him replied to this effect and is that God of yours so merciful indeed as to pardon so readily those that blaspheme him then I renounce and defie him The Socinians deny Christ to be God and oppose his merits and satisfaction unto God for our sins they hold Christ is God salvo meliâ—ri judicio or prout mihi videtur till they can examine it better They are more vexed with Athanasius then with any other and call him for Athanasius Sathanasius he stood against three hundred Bishops in a Councel and maintained the Divinity of Christ against the Arian faction He hath written also most copiously against the Arrians and hath solidly refuted their arguments against the Divinity of Christ. The Gospel of S. Iohn was chiefly penned for this end to prove the Deity of Christ Christ there gives a resolute and constant testimony of himself that he was the Son of God and very God never any creature took this title upon him to be called God but the fearful judgements of God were upon him for it Mr Perkins on the Creed See him also on Iude. Vide Lod. Viv. de verit Fid. Christ. l. 2. c. 12. 14. Many Hereticks denied the God-head of Christ as Ebion Cerinthus Arrius the Jews also and Mahometans some denying him to be God others saying that he was not absolutely God but inferiour to him He is God not by office nor by favour nor by similitude nor in a figure as sometimes Angels and Magistrates are called Gods but by nature he is equal and co-essential with his Father there is one God-head common to all the three persons the Father the Sonne and the Spirit and therefore it is said Phil. 2. 6. that He was in the form of God and thought it no robbery to be equal with God Lo an equality to God the Father ascribed to him he is not God in any secondary or inferiour manner but is in the very form of God equal to him the God-head of all the three Persons being one and the same To beat down Arius his heresie the first Councel of Nice was called the Nicene Creed made The difference between the Councel of Nice and Arius was but in a Letter whether Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— like in essence or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coessential to the Father The Arian Heretick presseth Augustine to shew where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is read in Scripture Angustine asketh what is Homoousion Consubstantiall but I and my Father are one See of Arius his Heresie and end Heilins Geograph pag. 725. Amphilâ—chius a worthy Bishop petitioned Theodosius the Emperour that the Arians might not have publick
great blame that have scarce ever directed our minds to the contemplation and fruitful meditation of this great act of God among the rest for any good spiritual and holy intent Scholars sometimes in their Philosophical studies stumble upon these questions and set their wits on work to finde out the natural reason of them but alas in how unsanctified a manner so as not at all to inforce the thing upon their souls for making of them more thankful and obedient But for the plain man that is no Scholar though he have wit enough for all things else yet he hath no wit to enter upon these cogitations and when he findeth the matter so far above his reach yet to tell himself that this is one of Gods works and so to call on himself to fear know and obey him this this is that we must every man lament in himself as a just and due cause why the Scripture should ascribe brutishnesse unto us and we unto our selves and why we should present our selves before the divine Majesty with bashful and lowly confessions of our wrong done to God in robbing him of the honour due unto him for his works which our selves have the fruit of Secondly to our selves in depriving our selves of the best and most excellent fruit of them which is to be led by them above themselves vnto him This may exhort every one of us to take this work of God from David and to make it as it were our theame or the object of our meditations Whosoever applieth himself to raise up such thoughts shall finde a great unaptnesse in himself and a kinde of wearinesse to them with a vehement inclination to entertain other â—â—ncies and the Devil will take occasion hence to disswade him from doing the duty at all as if it were as good omit it as perform it so weakly it is a falâ—e tale which Satan tels for God hath promised acceptance to the weakest endeavours in calling himself a Father but to accept of the non-performance he hath never promised for even a Father cannot do that Lastly we must learn to seek unto God and trust in him for spiritual stability of grace in our souls and must thus importune him Lord when there was never an earth thou mad'st one and didst lay the foundation of it so sure that no force nor skill can move it O thou canst also create a frame of holinesse in my heart and soul and so stablish settle and confirm it that it shall never be movâ—d I beseech thee do it and trust that thâ—u wilt do this as thou hast done the former One prime use to which we must improve these natural benefits is to quicken our prayers and confirm our faith in begging and expecting such as are spiritual When God will confirm the faith of his people and win them to call upon him for good things he puts them in minde of these wonders in nature they must make use of them therefore for this purpose The second Element is water so necessary a creature as nothing can be more dangerously or uncomfortably wanting to the life of man It is an Element moist in some degree and cold in the highest therefore it cools the body and tempers the heat that it grow not excessive It hath manifold uses constantly Triplex maxime aquarum est usus in irrigando in abluendo in navigando Vossius 1. We and our Cattel drink of it and neither can continue without water or something made of it our bread must be kneaded with it and our meat boyled with it 2. It serves to wash our bodies and the apparel we weare if our hands and feet were never washt what an evil smell should we carrie about 3. It makes the earth fruitful The Husband-man looseth his labour if after sowing there come no rain it is 1. Of large and common use no Country can want it neither rich nor poore man nor beast 2. Of constant use we must have it daily or something made of it and our beasts also 3. Very profitable we drink it and wash with it and our meat is prepared by it and beasts drink it Because of so many good things in water God himself in his word hath so often â—ompared the grace of his Spirit with it Isa. 55. 1. Iohn 4. 14. Rev. 22. 17. Divine grace purgeth the soul from sin extinguisheth the heat of anger lust and other perturbations satisfies the desires of the soul thirsting after God It reprehends us that so ungratefully enjoy and devoure this benefit without lifting our hearts up to God and praising him for it A secret Atheisme prevails in our hearts which is the cause of this great blockishnesse and ingratitude and corrupts all things to us and forfeits them and provokes Gods justice against us Say Lord thou mightest justly choak me for the time to come for want of water that have not been particularly thankful to thee for this mercy We should bring in the parcels of Gods goodnesse for bread water fire when thou washest thy hands let thy heart be lifted up to God that made the Element Stay O that I could praise love and obey him that hath done this for me The usefulnesse abundance and easinesse to come by doth highly commend this benefit and the giver of it shewing water to be very good and our selves much beholding to him that giveth it Anciently in thâ—se warmer Countries especially water was the usual drink of men therefore in the description of the cost of families in house-keeping when we reade of so many Oxen and Sheep slain and so much meale and fine flower we reade not of any wine which would have been mentioned if it had been usually drunk 3. The Aire or all the void place between the clouds and the earth giving breath of life to all things that breathe this is the third Element light and subtil moving upward not downward because it hath no heavinesse in it It is divided into three regions or stages The highest is said to be exceeding hot and also dry because it is neer the fiery Element and Stars by the force of whose beams it receiveth the heat which is much encreased by following the motions of the Heavens The lowest region is they say hot and moist hot by the reflection of the Sun-beams meeting with the earth and moist from its own proper nature and by reason of the vapours exhaled out of the earth and water or rather it is variable now hot now cold sometime temperate differing according to times and seasons of the yeer and places also or several climates The middle region of the aire is cold in respect of the two other because it cannot follow the motions of the Heavens as the upper region doth being hindered by the tops of mountains 2. Being free from the reflex beams of the Sun by which the lower region of the aire is made hot The aire is most thin without light or colour but apt to
and send some upward to spread it self above the ground and yet it should distribute the moysture so fitly as to grow in due proportion within the earth and without that it should frame to it self a body and divers branches in such fashion that it should bud and put forth leaves that it should cause a fruit to grow upon it or seed and that in great numbers every one of which is able to make another Tree and that Tree to yeeld as much more Secondly The great variety of kinds of Trees we in our Countrey have divers Oaks Elmes Ashes Beech-trees Chesnut-trees Sally Willow Maple Syecamore besides Apple and Pear-trees of divers kinds Cherry-trees Hazel Walnut-trees Some Trees are of huge growth as Oaks Cedars Elms some low as the Thorn the Nut. Some of one fashion colour making and manner of growth some of another this sheweth an exceeding great measure of wisdom in him that made them all The use of Trees in the next place is manifold 1. They serve for fruit what great variety of fruit do they yeeld what pleasant and wholsome fruit what store and plenty of fruit Some Summer fruit that will be gone quickly some Winter fruit that will last most part of the year and some all the year 2. For building both by Land and Sea to make us houses both strong and stately warm dry and cool under which we may rest our selves in Summer free from scorching heat in Winter and stormy times free from pinching cold and the injury of the weather With wood also we make floating and fleeting houses with which we may dwell upon the face of the waters and passe through the deep Sea as upon dry ground 3. It yeeldeth fuell too by which we do both prepare our food and keep our selves warm in the Winter and in the time of weaknesse and sicknesse Had we not something to burn we could neither bake our Bread nor brew our Beer nor seethe our meat nor roast it nor at all make use of flesh to eat it as now we do 4. For delight How comfortable a shade doth a spreading Ash or Oak yeeld in the hot Summer how refreshing is it to man and beast How pleasant a place was Paradise and what made it so but the artificial order fashion and growing of all sorts of Trees fit for food and shadow We must observe our own faultinesse with sorrow and humiliation for that we have not observed more seriously and usefully this work of God We have perpetual use of Timber and Fuel We eat much fruit from these Trees we reap the benefit of this work of God from time to time We sit upon wood we feed upon wood we dwell under wood under Trees cut down and fitted for our use We cannot step out of doors but our eyes are fixed upon some Tree or other great or small but we take not notice of God in this work and praise his name that made all these Trees Let us mend this fault and stir up our selves to consider God in this work praise him for fruitful Trees and all other kinds of Trees Let us acknowledge his power wisdom and goodness in them and his exceeding bounty and tender care to man that hath so furnished the world with innumerable sorts of Trees Let us be careful of preserving these works of nature for our own use and the use of posterity let us set and plant Trees for after ages CHAP. V. Of the Sun Moon and Stars ON the fourth Day were made the Sun Moon and Stars which are as it were certain Vessels wherein the Lord did gather the light which before was scattered in the whole body of the Heavens The Hebrew word translated Lights signifieth Lamps Torches or other things which shine forth and give light It was a great work of God in making and ordering the Sun Moon and other heavenly bodies This work is often spoken of in Scripture Gen. 1. 14. Psal. 104. 19 20 21 22 23. Psal. 136. 7 8 9. Psal. 148. He calleth upon the Sun Moon and Stars of light to praise God and Psal. 19. he saith of the Sun God hath set a Tabernacle for the Sun In another place he saith He guideth the Stars and calleth them by their names The wonderfulnesse of these works of God is seen First In the very matter and substance of them which is wonderful and inexplicable who can tell what the Sun is made of 2. In their quantity both in respect of multitude and greatnesse For multtiude they be innumerable and for magnitude many of the stars are far greater then the earth 3. In their qualities which are principally three 1. Their figure the fittest for motion and use round and orbicular 2. Their brightnesse and shining especially the splendour of the Sunne and Moon 3. Their durablenesse they do not change 4. In their motion which is very swift and regular 5. In their effects working so constantly and variously in the seasons of the year The most beautiful bodies of the Stars which we see fastned in Heaven are not Gods as Plato in Timaeo called the Stars by the worshipping of which the blinde Gentiles and the Jews also horribly polluted themselves but excellent works of God by the contemplation of which we ought to be stirred up to acknowledge and celebrate the Majesty Glory Wisdome and Power of the Creatour Psal. 8. 3 4. First For the Sunne that is called the greatest Light and that most truly and properly both for the body and substance of it and also for the brightnesse and abundance of light which is in it For the most skilfull Mathematicians have demonstrated that the very body of the Sun doth exceed the whole earth in bigness a hundred sixty six times others say a hundred and fourty times The Sun is the glorious servant of all the world therefore it hath its name in Hebrew from serving The Sun is the fountain of heat and light the life of the Universe the great Torch of the world and the Ornament of Heaven It s beauty magnitude the swiftnesse of its course and its force are commended by David 1. Beauty It comes forth as a Bridegroom out of his chamber Psal. 19. 6. 2. Strength It is compared to a Giant 3. It s Swiftnesse v. 6. goes ten hundred thousand miles say the Mathematicians in an hour 4. It s force and efficacy upon the inferiour bodies There is nothing hid from the heat thereof The Sun is fitly scituated being in the midst of the six other Planets neither too high nor too low Altius egressus coelestia tecta â—râ—mabit Inferius terras mediâ— tutissimus ibis Ovid. lib. 2. Metamorph. The Philosophers conceive that the Sun and Moon are not Actu calidi only they have a vertue and by way of eminency as it were they do produce heat below and are not hot themselves To contain any thing by way of eminency is a property of God he contains all things
eminenter these faculties which he hath not actually habitually and subjectively in himself as faculties yet he contains them eminently as being able to produce all but no creature can produce any thing but by some vertue put into it Dr Stoughtons Burning Light If the Stars be not fiery why are waters saith Vossius placed above the Heaven as Moses and in other Scriptures but to temper their burning heat least the Heavens should be destroyed by their burning Vossius de orig progress Idol l. 2. c. 39. Vide c. 38. Secondly The Moon is also called a great Light not for the bignesse of the body of it but because it is the lowest of all the Planets and nearest unto the earth and therefore appears biggest of all next unto the Sunne and gives to the earth a greater light then any of the Stars which are far greater in substance and brighter in light Some say it is the cause of the ebbing and flowing of the Sea for it agreeth exactly with the Revolution of the Moon it causeth it 1. By its motion as it brings its beams 2. By its beam as that brings the influence 3. By infusion as that stirs the waters It is called in Latine Luna à lucend◠saith Tully or because Solâ lucet nocte saith Varro In Hebrew Iareach and Ierech which words signifie a moneth because it is renewed every moneth A Star is the thicker part of Heaven round and full of light In the day the glistering light of the Sun say some obscures all the Stars but in the night how many hundred thousand of them do we see besides those that are hidden from us in the other part of the Sphere which is not seen by us The number of Stars set upon the Globe are 1025. and divers of them have proper names All the Stars of the Heaven are not numbred nor cannot since divers of them are so small but these 1025. are the principallest amongst them and all that have ever been accounted of Philosophers distinguish them into fixed Stars and Planets The Planets are apparently seven Saturn Iupiter Mars then the Sun in the midst as it were the King of all after Venus Mercury and the Moon Neither Moses Iob nor the Psalms the most frequent in Astronomical observations mention any of the Planets but the Sun and Moon Of these Stars some are greater then other and are distinguished into six sorts of quantities Their proportions are thus delivered viz. a Star of the first bignesse or magnitude is a hundred and seven times bigger then the earth A Star of the second magnitude ninety times bigger then the earth A Star of the third bignesse seventy two times bigger then the earth A Starre of the fourth bignesse is four and fifty times bigger then the globe of the earth A Star of the fifth magnitude is six and thirty times bigger then the earth A Starre of the sixth bignesse is eighteen times bigger then the globe of the earth We are to bewail our own great solly and blindnesse that we have not more admired honoured feared loved that great worker to whom these Creatures do point us We do not often enough tell our selves this Moon this Sunne these Stars could not nor did not make themselves They could not possibly be without any beginning at all for they are but parts of the whole world and no part of any whole can be eternal because there must be something before that did unite those parts together wherefore they were made by some superiour essence and more excellent then themselves and that is God How great how wise how good how infinitely excellent is he whose hand framed and ordered these things The Sunne ariseth to us constantly the Moon also keeps her course with like constancy Doth not that mighty Army of Stars which in a clear night shew themselves even speak to us as it were to consider of his incomprehensible excellency which made and rules them See Iob 38. 31 32 33. Let us accustome our selves hereafter to these Meditations if God had not beautified Heaven with these excellent bodies light and heat could not have been equally and in due quantity conveyed into all the quarters of the world We must observe this work so as to praise God for it to inform our selves of his nature and strive to work more love fear obedience and confidence in our selves towards him The Apostle saith That in the times before the Gospel the Gentiles might have found God as it were by groping Act. 17. 27. Now we that have the Scripture to direct us as in the day-light shall not we find God out by these illustrious works of his CHAP. VI. Of the Fishes Fowls Beasts THe fifth Dayes work was the Creation of all living Creatures which live and move in the two moist Elements the Water and the Air viz. Fishes and moving Creatures which live and move in the waters and all kind of Fowls which flie in the open Region of the Air divers in nature shape qualities and manner of living The Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated The moving Creature is derived is used as here so in other Scriptures frequently first to signifie creeping or moving forward without feet as Gen. 7. 21. Levit. 11. 19. And secondly also to bring forth abundantly as here and also Exod. 1. 7. Fishes breed and bring forth young in great abundance more then any other creatures do by the multitude of spawn they would encrease beyond all measure and number if by one means or other the spawn were not devoured and consumed Who can render a reason of their ability to swimme so in the waters to support themselves in the midst of the waters and convey themselves up and down in it Fishes are in Scripture termed Reptilia Psalm 104. 25. In the great and wide Sea there are things creeping innumerable both small and great so called because things when they swim seem to creep along in the water As Birds have their wings and trains by means whereof they cut their way and make smooth passage through the Air so Fishes are furnished with fins wherewith they guide themselves in their swimming and cut the current of the streams and waves for their more easie passage wherein their course is directed by their tail as Ships are conducted by their Helm The Sea gives more and greater dainties then the Earth those that did most affect to please their Palate of old set great store by Fishes and paid dearer for them then flesh God hath furnished them with a strong power of encreasing Birds bring forth some four or five in a nest some three and some but two the most but twenty as the little Wren for being so little the kinde would be consumed by the things which devour such weak creatures if those that be did not bring forth very many But every Fish brings
overcome it and he interprets it sinneth not as one who is of the devil his father all within him is not corrupted so that he makes sin his trade his custom and delight He cannot fall into the service of sin totally and finally Whether this seed of God be faith or the Word of God or the grace of Gods calling according to his purpose or the Spirit or any of these or all these it proveth our purpose that all is not fallen away then the man in whom it abideth cannot fall totally B. Carlton against Mountague Iohn 5. 24. Hath everlasting life it shall be as truly given him as if he had it already in possession St Austen hath observed out of the Exposition of the Lords Prayer made by Cyprian that almost in every petition we pray for perseverance So then that prayer will uphold the doctrine of Perseverance as the articles of the Creed do generally that of Assurance Objections answered First If one degree of grace may fail why not another and so grace wholly decay Answ. Some say all the degrees of grace which a godly man obtains by trading with grace as a talent may be lost but the first stock which God gave him to trade withall called incorruptible seed the seed remaining cannot be lost He may be brought to the first stock that God gave him to trade withall Secondly We reade many examples in Scripture of forward disciples that seemed to be sanctified and fell Iudas an Apostle Dâ—mas and Alexander companions of Paul and Nicholas the Deacon Answ. These were only temporary beleevers not true converts Common graces may fail but not sanctifying Thirdly The Scripture speaks of those that denied the Lord that bought them 2 Pet. 2. 1. Answ. That text is the strongest for Apostacy he means bought in respect of externall profession and esteem Some say their services were bought not their persons Fourthly Others urge that place much Ezek 8. 21 24 25 26 27. This text saith Plaifere in his Apello Evangelium c. 16. by no evasion can be avoided if the comparison there between a righteous man and wicked be well observed for deny you any wise that a righteous man can turn away from his righteousnesse and dye and I will deny likewise that a wicked man can turn from his wickednesse and live and so we shall solvere Scripturas make void the holy Word of God if a supposition putteth nothing in the one it putteth nothing in the other if the wicked there whom the text speaks be truly and legally a wicked man then the righteous there is truly and evangelically a righteous man For legally righteous the Scripture knows but one If it be ever seen that a wicked man turns from his wickednesse and lives then it may as well be seen that a righteous man may turn from his righteousnesse and dye There are several Answers given to this Objection The Scripture here considers a man as of himself and what he is by his own power not what he is by a Covenant of grace which is only per accidens and ex hypothesi a meer extrinsecall and accidentall thing to a man Some say this place in Ezekiel is to be answered as Heb. 10. 38. If any man draw back my soul shall have no pleasure in him Such threatnings do not suppose that the regenerate and true beleevers shall ever fall away but are means to preserve them from it by filling their hearts with holy fear Luke 12. 4 5. Rom. 8. 13. Heb. 12. ult Gods promises do not make way to his threatnings but his threatnings make way to his promises God doth therefore threaten that he may not fulfill but doth therefore promise that he may fulfill Mr. Bridge on Rom. 4. 19. The scope of the place say some is to answer a most unjust calumny that the Jews in their Captivity cast upon God that he visited the iniquity of their fathers upon them thence they said the waies of God were not equal The Prophet clears the justice of God and tels them God punisheth no man for anothers sins of which he is not guilty God may inflict a temporall death on a righteous man and that in displeasure for falling from the degrees of his righteousnesse as on Moses and Iosiah Dr. Feately in his Pelagius redivivus gives three Answers to this place the last is That the Prophet speaketh here of actual righteousnesse which may be lost and is lost by the committing of any wilfull grievous sin against conscience not of habitual which cannot be lost Others say this place and that Ezek. 33. 11. only speak of the temporal destruction of Gods own people I delight not in your ruine as a tyrant that delights in cruelty or as an inexorable Judge Secondly These places only shew the possibility and acceptation of repentance not Gods inward purpose as a holy God he delights not in sin as a mercifull God he delights not in judgement Object 5. There are exhortations and threatnings that if you forsake God he will forsake you so David to Solomon and Take heed you lose not the things you have wrought watch stand fast Answ. The perseverance of Gods people is certain yet morall not physicall therefore exhortations admonitions and threatnings may well be used to stirre up Gods fear in them which is a means to make them hold out to the end Object 6. Those examples of David when he committed adultery and put Uriah to death and Peter when he so shamefully denied his Master are urged also to prove Apostacy Ans. But I may say of David and Peters faith and others that fell into enormous sins with Tertullian Caepit arescere sed non exaruit Mota fuit sed non amota concussa sed non excussa aut extincta The 51. Psalm and Christs prayer for Peter prove the same more fully See Dr. Prideaax his Ephesus Backsliding Mr. Robbinsons Essayes Observ. 6. The fals of eminent professors should make the people of God afraid Luke 17. 32. Rom. 11. 20. 1 Cor. 10. 11. Heb. 4. 1. 1 Cor. 7. 11. 2 Tim. 2. 18 19. God hath recorded the fals of his people 1. Ut ostendat infirmitatem nostram 2. Ut ostendat judicium suum Where there is a principle of grace a man will fear sin as the greatest evil Eccl. 9. 2. Pauls great fear was not to suffer but sin 2. The Saints finde by experience that there is the same corruption in themselves that in others Prov. 27. 19. Rom 3. 12 13 14. 3. Because they know themselves liable to the same temptations Neminem prorsus Dei gratia intentabilem facit Prosper 4. They are liable to the same desertions from God the Saints of God may fall into cursed opinions and very sinfull practises 2 Sam. 24. 1. 5. The greater the person is that fals and the more dreadfull the fall the greater ground of fear Neh. 13. 6. Matth. 7. 27. Rev. 9. 1 2. There are
manhood from the stain of sin wherewith those are polluted which are begotten by carnal generation though the holy Ghost could as easily have sanctified the substance of a man as of a woman to frame of it the humane nature of Christ. 2. To shew the greatnesse of his love to man by transcending the course of nature for his restitution and that the making of the second Adam might no lesse commend the power of God then the making of the first for it is no more beyond the power of nature to produce a man of a Virgin then to frame a man of the dust of the earth This is a great mystery God manifested in the flesh 1 Tim. 3. 16. The second person did assume humane nature to it so as these two make one person Iohn 1. 14. Rom. 1. 3. The second person I say for it is not proper to say that the Divine nature was made flesh but the second person though the second person have the Divine nature in him and is God For though God was made flesh yet it was not the Divine nature in all the persons that was incarnated but the very person of the Son subsisting in the Godhead The Schoolmen have divers curious questions 1. Whether it was convenient for God to be incarnate 2. Whether it was necessary for the repairing of mankinde that the Word should be Incarnate 3. Whether God should have been Incarnate if man had not sinned Aquinas part 3. quaest 1. Artic. 1 2 3. That Christ should have come although man had not sinned will scarce be made good The Scripture acknowledgeth no other cause of Christs coming in the flesh but to save sinners and redeem them who are under the Law and so subject to the curse Matth. 1. 21. 9. 13. 18. 11. Gal. 4. 5. Christ was born of a Virgin but such a one as was espoused to a man Luke 1. 27. and that for these reasons 1. To avoid the infamy and suspition of immodesty 2. That her Virginity might be the better evidenced viz. He bearing witnesse to whom it specially belonged to understand how things were and who was most worthy to be beleeved in that matter 3. That she might have a most intimate helper in bearing all other cares and troubles 4. To represent our spiritual conjunction with Christ for we are espoused to him and yet we ought to be virgins cleansed from all pollution both of flesh and spirit 2 Cor. 7. 1. see 2 Cor. 11. 2. Rev. 14. 4. The place where Christ was born was Bethlehem which signifies a house of bread the best place for the Bread of life and in Ephratah a most fruitfull place In the year 3967. say some others say it is uncertain in what year In the 42 year of Augustus his reign For the moneth there is great difference also Epiphanius thinketh he was born in the 6th of Ianuary Beroldus at the middle of September Clemens Alexandrinus at the Spring-time Others at the 25th of December Scaliger objects that the winter time was not fit for a Master of a Family to undertake so long a journey with his wife to be taxed also that Shepherds are not wont in the night time to watch their flocks at that time of the year Vossius de Natali Iesu Christi Dr Drake in his Chronology gives probable grounds why Christ was not born in December but rather about August or September God of purpose concealed the time of Christs birth as he did the body of Moses as well foreseeing how it would have been abused to superstition had it been exactly known Interpreters indeed render the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vigilare or excubare but it may be better translated sub dio agere It properly notes to live in the fields as the original of the word shews which agrees to the day-time as well as to the night In England saith Vossius we have travelled both before and after the Nativity of Christ. For the day of our Saviours Nativity it is not certain this was the day which we celebrate Some learned Divines gather from the computation of the time when the Angel saluted our Lords Mother being the sixth moneth Luke 1. 26. that this cannot be the day though 't is true the tradition is ancient Scultetus thus concludes the fourteenth Chapter of his Delit. Evang. Tacâ—nte Scriptura taccamus nos Christum servatorem in tempore natum adoremus et si in quo temporis puncto natus sit ignoramus A late Writer saith that opinion of the Romans is true which held that Christ was born on the 25 day of December and undertakes to demonstrate it As for the day saith scaliger Unius Dei est non hominis deâ—inire This Jesus of Nazareth perfect God and man is that Messiah promised of old What ever was said of the Messiah was accomplished by him and him alone The first Christians beleeved in him Luke 1. 68. Christ much instructed his Disciples in this great truth Luke 24. 25 26 27 44 verses The Apostles proved this great doctrine Acts 18. 24 27. 26. 22 23. 28. 23. Arguments that prove this Jesus to be the Messiah All the times of exhibiting the Messiah delivered in the old Testament are expired Acts 13. 32. See 1 Pet. 1. 10. The old Testament speaks of a twofold coming of Christ in a state of humility and glory The Jewish Rabbins could not reconcile these two the Talmudists distinguished of a twofold Messiah Ben-Israel or Ben-Ephraim and Ben-David The Prophets speak not of several persons but of several states of one person See Ezck. 37. 24. Gen 49. 10. The power of ruling and authority of judging is departed from Iudah and hath been a long time Therefore Shiloh the Messiah is come Hag. 26 7. 9. The outward glory of the first Temple was greater all the vessels of the first Temple were beaten gold Dan. 5. 2 3. of the second brasse but Christ honoured the second Temple by his own Presence Doctrine and Miraâ—les 〈…〉 Jews confesse that there were five things in which the latter Temple was inâ—â—â—â—â—ur to the former First Heavenly fire came down visibly on their Sacrifices They had the Ark of the Covenant The Cloud a witnesse of the Divine presence Urim and Thummim And lastly a succession of Prophets which the latter Temple wanted Rain in loc de lib. Apoc. tom 2. Praelect 134 135. Dan. 9. 24 26. Seventy weeks are determined upon thy people and upon thy holy City to finish the transgression That is The time that the Jews were to live in their own land and enjoy their own worship after their return out of Captivity We are wont to apply the seventh number to daies that a perfect week should comprehend seven full daies So Dan. 10. 2. Levit. 23. 15. The Prophecy cannot â—e understood in this common and usual manner so Seventy weeks rise but to Four hundred and ninety daies within
bound to beleeve that Christ died for him Adams disobedience is generall and universall not in power alone but in act too it maketh all sinners The obedience of Christ hath a potentiall universality and is sufficient to make all righteous but actually it justifies the faithfull only Dr Hampton on Rom. 5. 19. Every man is bound upon pain of damnation to beleeve in Christ according to the first degree of faith Iohn 3. 18. that is by a true and lively assent to beleeve That Jesus is the Saviour of all that truly beleeve in him and having this faith thou art bound to beleeve that he is thy Saviour that he died for thy sins and rose again for thy justification but every individual person is not bound to beleeve that Christ died for him for then the greater part of men should be bound to beleeve untruths so some answer it Others say that all generally have the offer of Christ to whom the Gospel is preached Act. 13. 38 39. yet Christ died not alike for all as the Arminians hold but for the Elect more especially so as not only to save them if they beleeve but also that they may beleeve and so be saved Iohn 17. 2 6 9. Acts 13. 48. Phil. 1. 29. Vide Davenant Dissertat de morte Christi Mori pro aliquo propriè est morte sua aliquem à morte liberare seu mori alicujus loco ut ipse vivat 2 Sam. 18. 33. Rom. 5. 6 8. 2 Cor. 5. 15. 1 Joh. 3. 16. 4. 9. Act. Synod nation Dordrecht Artic. 2. exam Vide plura ibid. Testatur Scriptura Christum pro omnibus mortuum nusquam autem pro singulis nec disertis nec aequivalentibus verbis Quamobrem Omnes in hac propositione aut not at gentes pariter Iudaeos Rom. 3. 9. aut not at varia hominum genera ut 1 Tim. 2. 5. aut denique omnes singulos fideles ut 2 Cor. 5. 14 15. Id. ib. p. 133. Vide plura ibid. Ponit enim aliquando Scriptura pro omnibus multos Gen. 17. 4. 22. 18. Aug. de Civit. Dei l. 20. c. 23. Now after his death follow two things more for his further humbling viz. his burial and his descending into hell For his burial the Scripture is plain in it Matth. 27. 59 60. Luke 23. 53. and there are good reasons for it 1. To fulfill the Scripture Isa. 53. 9. 2. To shew that he was truly dead for none but those that are dead use to be buried and Pilate would not grant that he should be buried untill by diligent search he found that Christ was dead 3. To bury sinne Rom. 6. 4. 4. That his resurrection might be the more evident to which the manner of his buriall belonged for therefore was he laid in a new sepulchre in which none yet ever lay least they should say that he rose again not by his own vertue but by the touch of some other there buried 2 King 13. 21. 5. To sanctifie our burial and sweeten the grave to us 6. That he might conquer death in his strongest hold Iob 17. 13. It was an honour to be buried of so worthy a man and with such store of ointment but to be put prisoner into the dungeon of death the grave and to seem to be swallowed up of death by giving so farre way unto it that it might also bear him as it were captive into its strongest hold this was an abasement Had our Saviour rose again so soon as the souldier had run him through the midriff with a spear or so soon as Ioseph had taken him down from the Crosse and then shewed himself in glory in an instant all his enemies would have been dismaied and he should have put them to confusion but in tarrying so long afore he rose till he might be laid in a Tomb as other dead men are he even yielded himself as it were for a space to the flouts of his enemies this was to abase him yet lower then dying Now for Christs descending into hell there is a deal of quarrelling about it in so much that one saith It is a kinde of descent into hell to reade the Controversies about it This Article is grounded on most evident words of Scripture Psal. 16. 10. Acts 2. 25. St Austin might justly say Quis ergo nisi infidelis negaverit fuisse apud Inferos Christum And all men agree in this as Bellarmine de Christo l. 4. c. 6. hath well observed that Christ some way descended into hell but the question saith he is altogether about the exposition of this Article for the whole difficulty lieth in the word Hell The Word Scheol is taken four waies in Scripture 1. For the grave Psal. 16. 10. 2. For the place of the damned Luke 16. 23. 3. For the torments of hell 1 Sam. 2. 6. 4. For extream humiliation or abasement Isa. 14. 15. In like manner saith Altingius to descend into hell is taken four waies 1. To be buried Gen. 42. 38. 2. To come into the place of the damned Numb 16. 33. 3. To feel the torments of hell 1 Sam. 2. 6. 4. Extreamly to be abased Matth. 11. 23. I shall rehearse four severall expositions of this Article and deliver my judgement at last First Some Interpret it of the inward sorrows of Christs soul which were very great as the Scripture testifieth Mark 14. 33 34. and as appears by Christs prayer thrice repeated to his Father that the cup might passe from him by his agony and bloudy sweat Luke 22. 24. By his words uttered upon the Crosse and lastly by that testimony of the Apostle Heb. 5. 7. The word Hell is often put Metaphorically for great and grievous troubles here suffered Psal. 18. 5. 116. 3. Psal. 86. 13. Ionah 2. 2. But this exposition can in no wise stand with the order and series of the Creed for since there is mention made of Christs descent into hell after his death and burial it cannot be understood of that which happened before his death They which expound this Article thus give this reason thereof The former words Was crucified dead and buried do contain say they the outward sufferings of Christ. Now because he suffered not only outwardly in body but also inwardly in soul therefore these words may be so interpreted But this reason is invalid for neither is it true that by the first words only bodily torments are expressed but those of the soul also are meant for Christ was wounded for our transgressions bore our iniquities and made his soul an offering for sin And by the words of David and Peter whence this Article hath its foundation and originall it is most evident that these words ought to be understood of that which Christ suffered after death For the word Hell is not to be taken otherwise in the Creed then in those places of Scripture whence the Creed is taken but it is manifest to any one
that is not altogether blind that David and Peter speak of that which happened to Christ after his death Secondly Others say that Christ after his Passion upon the Crosse did really and locally descend into the place of the damned Many of the Ancient Fathers the Papists some Lutherans and Protestants follow this Exposition One Reverend Divine now with God held that Christ descended locally into hell to suffer in his soul the miseries of the damned and urged for his opinion Ephes. 4. 9. where the Apostle saith he makes Christs descending into the lowest parts of the earth in such a kinde of suffering in the locall hell opposite to his ascending farre above all heaven as the highest degree of advancement and lowest degree of abasement that could befall a creature And Acts 2. 24. 31. to take soul said he there for the dead corpse is so hard a kinde of phrase that howsoever it must be yielded to in some places where the circumstances of the place and the thing spoken of compelleth yet so to take it in a place where there is no such necessity seemeth unreasonable The literall text therefore here saith he is agreeable to those texts which speak of Christs sufferings He made his soul a sacrifice for sin which could not be so well done any way as by giving it to suffer the fulnesse of Gods wrath in the place of extreamest torment which might seem to be signifed by burning the sin-offering after it was killed to shew that not alone death was suffered by our Saviour but also the torments of hell and the words of David saith he Thou wilt not leave my soul in hell may very fitly import so much when he speaks of it as of a strange thing that a soul should be in hell and not left there And Peter Acts 2. 24. telling us that God did loose the pains of death might seem to import so much seeing the pains of death may well be interpreted those pains which follow after death and in regard of which to those that know what death is death is only painfull otherwise from the pains of natural death Christ was no more freed neither were they more loosed from him then from every other man seeing every man sees an end of his outward torments by dying Paul also might mean this in mentioning of a cursed death and saying He did bear the curse for us The greatest part of the curse of the Law is To be cast into the place of the damned and into their torments though not into the sinfull things that accompany their torments David as a figure of Christ saith in one Psalm Thou hast delivered my soul from the lowest hell Now the lowest hell is not the grave but the infernal pit which is farre lower then the grave This saith the same worthy Divine commends Gods justice and mercy and Christs love and shews the abominablenesse and vilenesse of our sins more then any thing else could do All this notwithstanding others hold that Christs locall descent into hell is an unwarrantable conceit and contrary to the word of truth and sound reason Vide Sandford de Descensu Christi ad Inferos l. 3. p. 36 c. Neither in the Creed nor Scriptures where mention is made of hell with relation to Christ is the word gehenna used which is alwaies restrained to the hell of the damned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word designes the state of the dead in generall and is used of all with no difference In all the New Testament it occurres but once Luke 16. 23. where necessarily it signifies the hell of the damned and yet not there from the force and propriety of the word for it is of larger extent but from the circumstances which are there used For as Bucer learnedly notes the rich man is not simply said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in inferno seu in gehennâ because in torments and in flame 2. The Evangelists have professedly delivered to us the History of our Saviour even to his ascension neither yet have they made even the least mention of this his descent into hell which they would never surely have omitted if they had judged it a thing necessary to salvation Moreover blessed Luke in the Preface of his Gospel tels Theophilus That he having had perfect understanding of all things from the first would write to him in order that he might know the certainty of those things wherein he had been instructed ad verbum in which he had been catechized but of descent ne gry quidem whence it appears that it was no part of the Catechism which Theophilus learnt and certainly knew 3. Blessed Paul 1 Cor. 15. 1 2 3 4. where he rehearseth certain chief heads of the Gospel which he had preached to the Corinthians rehearseth the death burial and resurrection of Christ but not this descent into hell yet that was a fit place to have rehearsed it in if he had preached any such thing Therefore it is manifest enough that he preached it not nor is it necessary to be known he affirmeth to the Corinthians that which he preached would suffice them to salvation if they were not wanting to themselves 4. If Christ did go into the place of the damned then either in soul or in body or in his Godhead But his Godhead could not descend because it is every where and his body was in the grave till the third day and as for his soul it went not to hell but presently after his death it went to Paradise that is the third heaven a place of joy and happinesse Luke 23. 43. which words of Christ must be understood of his manhood or soul and not of his Godhead Some think by Paradise no certain place is designed but that is Paradise where-ever Christ is and wheresoever God may be seen because therefore the soul of the thief was to follow Christ and to see God it is said to be with him in Paradise Many modern Interpreters saith Sandford de Descensu Christi ad Inferos l. 3. p. 39. much favour this opinion and cite Austin and Beda as Authors of it quam verè ipsi viderint He saith he cannot approve this interpretation whosoever is the Author of it for Christ spake of that Paradise where then he was not But if Paradise be nothing but the place whence God was seen when the thief hung on the Crosse he was in Paradise Paradise is put often for heaven in the new Testament Rev. 2. 7. 2 Cor. 2. 4. There is an analogy between the first and second Adam The first Adam was cast out of Paradise the same day he sinned therefore the second Adam did enter into heaven the same day he made satisfaction Some say that to descend into hell is a popular kinde of speech which sprung from the opinion that was vulgarly conceived of the receptacle of the souls under
the earth As we use to say commonly that the sunne is under a cloud because it is a vulgar form of speech and yet it is farre enough from our meaning for all that to imagine the cloud to be indeed higher then the sun Thirdly Some almost confound this Article with Christs burial and make one sense of both because those words Sheol Hades Infernus often in Scripture note the grave Both many Ancient and Modern Divines have taken Christs descent into hell in that sense This seems to some to be the reason wherefore the Nicene Creed mentions only Christs burial and no descent into hell and Athanasius his Creed his descending into hell without speaking a word of his burial Neither Irenaeus Augustine Tertullian nor Origen when they recite the rule of faith mention Christs descent into hell Vide Rivet Cathol Orthodox But this seems not so probable an interpretation 1. Because He was buried goes next before these words neither can these be added exegetically because they are obscurer then the former 2. It is not likely that in so succinct and short a Creed the same Article should be twice put or the same thing twice said by changing the words Vide Chamier contract â Spanh Tom. 2. lib. 5. c. 3. Calvin Institut l. 2. c. 16. Sect. 8 9 10. Bellarm. de Christo l. 4. c. 14. Fourthly Some interpret this article of Christs descending into hell by his going to the dead and for a time viz. even to the resurrection continuing in the state and under the dominion of death and this seems to be the most genuine exposition of all for it keeps both the propriety of the words and the distinction of the Articles and it is drawn from Peters words nor is this opinion urged with any great difficulty Hell signifieth the state of the dead the condition of those that are departed this life common to good and bad the being out of this land of the living when the soul and body are separated and do no more walk upon the earth to be seen of men and converse with them The Hebrew Greek and Latine words for hell both in the Scripture and other sit Authors are used for the state of the dead Psal. 89. 47 48. Psal. 30. 3. Isa. 38. 18 19. 1 Cor. 15. 55. Peters words Acts 2 24. sufficiently confirm this exposition The whole state of the dead is called a descent because although some of the dead ascend into Heaven yet all which are buried descend into the earth whence from the first condition of the descent of carkasses the whole other state of the dead is called a descent To descend often in the Acts of the Apostles noteth not a descent from a higher place into a lower but only a deporture from one place into another Sometimes it signifieth to passe from a lower place to a higher See Iud. 11. 37. 15. 11. So Iuvenal Praecordia pressit Ille senis tremulúmque caput descendere jussit In Coelum CHAP. VI. Of CHRISTS Exaltation HItherto of Christs humiliation The first of these kinde of actions he did to fulfill his great Offices in his Person consisting of two Nature◠God-head and manhood I proceed to the second kinde of actions needful to the same purpose For if Christ had not overcome his humiliation but had been overcome of it then had he not been a perfect Saviour then had he not been the Son of God nor the King of Israel for a King Lord and God must conquer Now this Glorification is the raising of himself to a most high and honourable estate for so it is said He was to suffer and to enter into his glory that is that glory which God had appointed for him and he by submitting himself to such meannesse for Gods honour sake fully deserved for himself and all his members with him Therefore the Apostle saith God hath greatly exalted him for this is the mighty one upon whom God had laid strength and he was to divide the spoil with the mighty according to Isaiahs Prophecy Now this Glorification of our Saviour say some hath three degrees Resurrection Ascension sitting at the right hand of the Father Four degrees say Estey and others of which two are past viz. his Resurrection and Ascention one is present viz. his sitting at Gods right hand the last is to come viz. his judging of all the world For his Resurrection that is the first degree of his Glory death had separated his soul from his body and carried his body for a time prisoner into the Sepulchre but it was impossible he should be held of it saith the Apostle and therefore God having loosed the sorrows of death did raise him up again no more to return to corruption Of this Resurrection we have large proof in the Scriptures First Each of the Evangelists insisteth upon the narration of it and the Apostles in their Epistles do frequently mention and affirm it and in their several Sermons declare and publish it unto all the people Matth. 28. 1. describes it thus In the end of the Sabbath that is the Jewish Sabbath which was Saturday as it began towards the first day of the week came Mary Magdalen and the other Mary to see the Sepulchre and behold there was a great earthquake and Mark thus Chap. 16. 2. Early in the morning the first day of the week they came unto the Sepulchre at the rising of the Sunne And Luke thus Chap. 24. 1. Now upon the first day of the week very early in the morning they came unto the Sepulchre bringing the spices which they had prepared Iohn thus Chap. 26. 1. And the first day of the week cometh Mary Magdalen early when it was yet dark unto the Sepulchre and seeth the stone taken away from the Sepulchre The women when it was very early upon our Lords day in the morning came out of the City and by that time the Sunne was rising they came to the very Sepulchre and found Christ risen before For so soon as the morning did peep and the first day of the week began to shew it self he reduced his soul unto his body and raised it up the Angel at the same time rolling away the stone and astonishing the keepers and before the women could come into the Sepulchre he was departed thence So he was part of three nights and three dayes in the grave and rose the third day according to that he had foretold He died upon Friday about three of the clock and was buried that even and lay in the grave that part of Friday taking the day for the natural day All Saturday he lay in the grave the night and the day The first day of the week in the morning he lay but a very short space and in the very beginning of it rose that it might appear he lay there not out of necessity but because he thought it fit to stay so long there to make it appear that he
and so are many able Protestant Divines Rivet in Gen. 28. Exercit. 125. and in his Iesuita vapulans Capel in Thes. Theol. Salmur Mr Cartw. against the Rhemists on Heb. 7. 4. and in his necessity of Discipline Mr Dod. Bishop Carleton Dr Prideaux Dr Sclater and Mr. Whateley were for the affirmative The Question saith Mr. Mede on Act. 5. 3 4 5. should not be Whether Tithes are due to the Ministers of the Gospel meaning as a duty of the people unto them but rather Whether they be not due unto God for so is the style of the Scripture All the tithes are mine these I give to Levi and not you There are many other uses for the imploiment of Bona Sacra if they be more then is competent for them and theirs Of Preaching It is in a setled state of things the publick interpretation and application of Scripture by a Minister assigned to the Office to a Congregation assembled for that purpose Or it may be defined A sound explicating of Gods Word with application of it in the way of Power and Office by him who is thereunto called 1. An Explication of Gods Word Nehem. 8. 8. The Levites when they read the Law of God or gave the distinct sense and meaning of the words So must the Minister he is commanded to divide the Word aright See Luke 24. 27 32. 2. Sound or right Explication for there is a depraving of the Scripture 3. With Application Reprove Rebuke Exhort with all long-suffering and Doctrine See 1 Cor. 14. 3. 2 Tim. 4. 2. 4. By Office and Power in him that is called So the general duty which lies on every Christian may be distinguished from the peculiar Office â—â— a Minister private Christians are to teach and admonish one another there is an Exhortation Charitative and Potestative which belongs to him that is called One saith It is an Ordinance of Christ whereby persons have received Gifts from Heaven and are separated to that Office to make known the will of God for the perfecting of the Saints The efficient cause is 1. Supream and principal Jesus Christ. 2. Instrumental persons which have received Gifts from heaven are called and set a part to the Ministery Secondly The material cause of it the Doctrine of Salvation Thirdly The formal making it known and applying it Fourthly The final for the perfecting of the Saints By the Word preached 1. Light shines in unto men Psal. 19. 7. to the end 2. It helps the Saints to mortifie their corruption Psal. 119. 9. 3. By it we conquer the devil Ephes. 6. 4. We overcome the World Iohn 5. It inableth us to perform the duties of our relations Col. 3. 16. to bear all crosses Rom. 5. 4. 6. Fils us with consolation and keep us from being Apostates The word is interpreted aright by declaring 1. The order 2. The Summe or Scope 3. The Sense of the words which is done by framing a Rhetorical and Logical Analysis of the Text. Preaching consists of these Ingredients 1. Right Understanding 2. True dividing 3. Faithful interpreting 4. Zealous uttering 5. Powerfull applying It is not I suppose simply necessary one should take a set Text. Christ when he executed the Office of a Minister here on earth and taught the people sometimes interpreted a place which he took out of the Scripture as Luâ— 4. 17. out of Isaiah sometime without any set Text he spoke those things which were most apt for the edifying of the Church For the most part Christ preached sitting as Matth. 5. 1. Matth. 26. 55. Luk. 4. 16. Iohn 8. 2. so did others who came to great place and dignity in the Church ordinarily preach sitting too and therefore their Churches were called Cathedral because they preached sitting in chairs The Apostles were wont more often to stand as is manifest from Act. 13. and other places Christ sate to shew his great and eminent authority The Apostles stood to shew their respect to Gods people Raynold de lib. Apoc. Whether private persons not in office may preach If they have a Calling either it is Ordinary or Extraordinary if ordinary then they are not only gifted but tried and separated to it That men though gifted without being called to the Ministery and by Ordination set apart for it should take upon them the Office or ordinary exercise of preaching seems repugnant to those Scriptures Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22. Christ therefore frequently urgeth this That he was sent from his Father Punishments have been inflicted on those that have medled beyond their Call as Uzziah Three places are alledged for Lay-mens preaching Rom. 12. 6. 1 Cor. 14. 31. Act. 8. 14. for their venting their experiences as they call it For the first place he means those that are by Office Prophets and Ministers or Deacons they must preach not those that have abilities only for then it will follow those that have ability may baptize and rule too The word Gift is used in Scripture for the Office it self or gifted calling Ephes. 4. 8 11. Two things are required to a calling Gifts and Authority Iohn 20. 21 22. For 1 Cor. 14. some think Paul speaks in that place not of ordinary preaching but of prophesying by the Spirit that is by Revelation Mr Cotton tels us these were not ordinary private men but such as had extraordinary Gifts the Gift of Tongues and the like liberty of preaching is not allowed them that want the like Gifts See 1 Cor. 12. 28 29 30. That place Act. 8. may receive answer from my Annotations on Acts. 11. 20. a like place Some learned Divines though they hold none may enter into the Ministery without a peculiar Call yet do say that a private man sufficiently gifted if he have the approbation of the Church may teach publickly they build it on that place 1 Cor. 14. where when the beleevers did meet together they are allowed to prophesie Mr Lyford in his Apology for our publick Ministery and Infant-Baptism Conclus 2. pag. 27 28. proves by three Reasons that the prophesying 1 Cor. 14. was extraordinary and not a standing ordinary Gift in the Church and others are of his judgement as Mr. Norton in his answer to Apolloâ—ius Chap. 11. and vers 30. of this Chapter proves as much The Scriptures lay down these Rules First No man must preach except he be sent take any office upon him unlesse he be approved a Gospel-order is to be preserved the Deacon the meanest order is to be approved A man is not to call himself nor to be a Judge of his own sufficiency Secondly People are admonished to take heed what they hear Mark 4. 24. and whom they hear 2 John 10 11. Thirdly Some will undertake to be teachers though they be never so ignorant of the things they teach 1 Tim. 1. 7. Fourthly Under this pretence false Prophets go forth into the world to corrupt the truths of God and poison the
against Arius who denied the Deity of Christ. The first Constantinopolitan Councel called by the Emperour Theodosius the elder against Macedonius who denied the Deity of the holy Ghost The first Ephesine Councel called by the Emperor Theodosius the younger against Nestorius who held that there were two Persons in Christ. Fourthly The Chalcedonian called by the Emperour Martian against Eutyches who held that the one Nature in Christ consisted of the Divine and Humane These Councels were celebrated within five hundred years after Christs birth Councels there have been called Ancient because lesse Modern and General because lesse Particular for the first was not till more then three hundred years after Christ nor to the largest appears it that ever any were summoned beyond the bounds of the ancient Roman Empire though Christianity were much far extended Rainold part 2. Plenariis Conciliis quorum est in Ecclesia saluberrima Authoritas Augustin epist. 118. cap. 3. That a Synod be general and lawful three things are necessarily and essentially required 1. The first which concerns the generality of it is That the Calling and Summons to the Councel be general and Oecumenical Quod omnes tangit ab omnibus approbari debet The lawfulnesse of Synods consists partly in their orderly assembling by lawful authority and partly in their orderly Government and proceedings when they are assembled Crakanth Vigil Dormit c. 19. The nature of Synods is all one when they be Provincial National or oecumenical and they only differ as greater or lesser Their power is not meerly consultatory and swasive but authoritative and to be submitted unto by those for whom their delegation is so farre as their acts are according to the Word of God In Synodo est authoritatis apex totius Ecclesiae unitas ordinis firmamentum Leyd profess de concil A few private men yea one man or woman may counsel advise or perswade M. Hudsons Vindicat. c. 7. It is a Question between us and the Papists Cujus sit congregare Concilia Who hath the power of calling a Councel The Papists generally say the Pope Vide Bellarm. de Concil lib. 1. cap. 12 13. We the Emperour and other Christian Princes The four first general Councels were called by four Emperours as was before mentioned The Pope of Rome out of his own Province hath no right nor authority of calling a Councel The true cause saith Doctor Ames why general Councels were called by the authority of the Emperour was because the Emperour alone not the Pope had universal power It is a Question between us and the Papists Quinam sunt ad concilium convocandi Who are to be called to a Councel The Papists hold only the Clergy may be of the Councel and of the Clergy only Bishops as Judges Men that are famous for wisdom holinesse of life and experience of things men that are inflamed with a zeal to God and to the salvation of men with the love of the truth and peace From Acts 15. 6. 23. it is manifest that not only the Apostles but also the Elders and the people likewise and the whole Church were present and had their voices in this Councel See Acts 16. 4. That famous Paphnutius was a Lay-man A general Councel represents the Universal therefore there ought to be present there some of all kinds and orders of men An Concilia possint errare Whether general Councels may erre Every Assembly which consists of members subject to errour may be seduced But General Councels are Assemblies consisting of members subject to errour for all men are so Rom. 3. 4. Secondly If the determination of General Councels were infallible all Christians were necessarily bound to stand unto them and to submit to their authority Thirdly If General Councels may contradict the one the other they may certainly erre The General Councel held at Laterane under Leo the tenth contradicteth the Councel of Constance in the point of the Councels superiority above the Pope Fourthly That which hath befallen some General Councels may befall any other unlesse they can alledge some special priviledges to the contrary See 1 Kin. 22. 12. Mat. 26. 65. Ioh. 11. 52. Mark 14. 64. Bellarmine saith they cannot erre if confirmed by the Pope De concil lib. 2. cap. 2 3 4 5. That General Councels though gathered and confirmed by the Pope may erre not only in fact as the Papists confesse but also in faith and manners Vide Whitaker controv 3. de Concil Quaest. 6. In eo Pontificii se praebent ridendos nam Papae confirmatio sequitur Concilii decreta non praecedit Cameron The Rhemists bring Iohn 16. 13. Luk. 1. 3. Some urge Matth. 18. 20. for this purpose None amongst them is like to Luke nay all of them gathered together are not like him he was an extraordinary instrument of the holy Ghost Iohn 16. 13. speaks not of the Church but of the Apostles but if it be applicable to the Church yet it belongs only to the Spouse of Christ not that she doth not sometimes erre also even in Doctrine but not deadly she shall not erre in things which are necessary to salvation See Cameron Miroth in loâ— If from this promise an infallibility of judging might be gathered it would agree not only to Bishops gathered together but severed neither only to the Pope of Rome as the Jesuites would have it but also to the Successours of the rest of the Apostles saith B. Davenant That place Mat. 18. 20. means any particular Assembly of the Saints Vide Calv. in loc Act. 15. 22. is also brought This Councel consisted of Apostles which had an extraordinary assistance and illumination of Gods Spirit there is not the like authority of other Councels Panormitan the great Popish Canonist and Lawyer saith Plus credendum est simplici Laico Scripturam proferenti quam toti simul Concilio There is another great controversie not so much as Whitaker hath well observed between us and the Papists as between the Papists themselves An Concilia sint supra Papam Whether Councels be above the Pope Many amongst them and those of great note prefer a General Councel before the Pope but others a Pope before the Councel If Peter himself saith Whitaker in the place before-quoted be sent to the Church as to a certain superiour judgement and tribunal and be commanded to bring the faults and offences of others to it then it follows that the Church is greater and superiour to Peter or any other in authority The Assumption saith he relies in expresse words of Scripture The consequence of the major is evident from the confession of the Adversaries For they say That a Church is represented in a Councel Secondly The Universal Church is called the mother of all the faithful and Christians Gal. 4. 26. The Pope is the Churches son if he be faithful But the son is not above his mother only God and his word is above the Church of God
Pius Secundus when as before he preferred General Councels before the Pope now being Pope he did decree That no man should appeal from the high Bishop of Rome to any General Councel The Councel of Constance in which were Bishops Arch-bishops Cardinals did hold it necessary for the Pope to submit himself unto a Councel B. Mort. Appeal l. 4. c. 2. Sect. 8. The Councel also of Basil condemneth the advancing of a Pope above the Authority of a Councel for a pernicious heresie Veritas est Catholicae â—idei sacrum generale Concilium supra Papam alium quemvis potestatem habere Concil Basil. Conclus 1. Whether a combination of many Churches under the Government of Classes and Synods be to be approved of Or whether every Church hath an independent power So Spanheme in his Epistle to Buchanan propounds the Question so and saith That as there were particular Synagogues in all Cities so they did appeal to a higher Tribunal erected at Ierusalem Deut. 17. 8. 2 Chron. 19. 8 11. Psal. 1 22. 4 5. and that hereby the power and authority of particular Churches is not destroyed but other preserved and strengthned since every particular Church appears in a Synodical Assembly and there hath his suffrage neither doth the power of particular Churches more cease herein saith he then the power of Cities when there is a Parliament called and each City sending its delegates to it and from it proceed obligatory and decisive decrees Spanheme concludes Miror viris piis non displicere vel solum independentis Ecclesiae nomen quod à modestia Christiana mihi per quam alienum videtur A ground and patern of a Synod is laid down Act. 15. 16. which is acknowledged to be a Synod and warrant for it by M. Cotton of the Keys chap. 6. and is called an Occumenical Councel by Chamier in Postrat Tom. 2. lib. 10. cap. 8. Sect. 2 And Whitak controvers Quaest. 6. and generally by our Protestant Divines and is abundantly proved by the London Ministers in their Ius Divinum part 2. cap. 14. 15. We have one instance of excommunicating in the Church of Corinth and one here of a Synod why should not this be as sufficient as the other Yet some take away all Jurisdiction and judicial power from Synods Quod non est Ecclesia non potest exercere Iurisdictionem Ecclesiasticam saith Norton Respons ad Apol. c. 10. But that may be thus answered That which is not a Church may exercise ecclesiastical jurisdiction not formally but eminently as the Parliament contains in it eminently the jurisdiction of every inferiour Court. Besides that Proposition may be denied if by the Church the whole multitude of the faithful be understood for ecclesiastical jurisdiction is not in the whole multitude but in the Presbytery A non-communion he allows but what if another Church shall nothing regard that punishment of non-communion or non-communion that also However that punishment is no greater then what may be inflicted by any private person For every one may and also if there be just cause ought to deny his Communion to another 2 Thes. 3. 9 14. Of ANTICHRIST Antichrist may signifie either in stead of Christ or contrary to Christ. That the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifieth both contrariâ—tatem vicem is sufficiently proved by many of our learned Writers so that Antichrist from the force of the word is such an one who in the place and name of Christ doth oppose Christ. It means any one that is an enemy to Christ either open and professed as the Jews Turks Infidels in which sense the word is not used in the Scripture or else covert professing themselves Christians and under the name and profession of Christ oppugning Christ and his truth B. Down of Antich l. 1. c. 1. He is called The man of sin That wicked man Merum scelus saith Beza from the force of the Hebrew phrase The son of perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lawlesse one one that will not be subject to the Law of God but doth what he list Dan. 11. 36. Iohn cals him the Whore for his most wicked life but especially for his false religion He makes himself equal with Christ. Stapleton cals Gregory the 13th Supremum interris numen He is especially described in three places viz. in 2 Thes. 2. in Revel 13. from vers 11. to the end and in Revel 17. He usurps Christs Offices 1. Prophetical dispensing with the Law of God they make the Pope an infallible teacher 2. Kingly he is the Head of the Church and can make Laws to binde the conscience 3. Priestly they take away Christs priestly Office by their merits satisfactions and especially that abominable Masse The constant opinion of the learned is this That of the revealing or manifest appearing of Antichrist there were two principal degrees The first about the year 607 when Boniface the third obtained the Supremacy over the Universal Church The second after the year 1000 when he claimed and usurped both swords that is a Soveraign and Universal Authority not only Ecclesiastical over the Clergy but also Temporal over Kings and Emperours Down of Antichrist lib. 2. cap. 3. It is a Question between us and the Papists An Petrus primatum Romae exercuerit Whether Peter exercised a primacy at Rome There is a primacy 1. Of order and degree 2. Of authority and jurisdiction the first with St Hierom. Protestants will easily ascribe unto St Peter but not the other B. Mort. Appeal l. 2. c. 17. Sect. 2. Those words Matth. 16. 18. Luke 22. 23. Iohn 21. 15. were not meant or intended to Peter alone but to the rest of the Disciples with him For the first place the Rock and Keys signifie the same thing but the Keys and all the power thereof was given to all alike to all the Apostles viz. remitting and retaining Mat. 18. 18. Iohn 20. 21. is given to them all what Matth. 18. was promised Cyprian Ierom Theophylact Anselm Augustine Cyril Hilary expound the Rock either of Christ himself or the faith and confession which Peter held That Luke 22. 23. was spoken to Peter in regard of the sinne whereunto he fell shortly after yet it containeth nothing which our Saviour meant not to the rest he prayed for them all that their faith should not fail John 17. 11 15 17 20. and their very Office of Apostleship bound them to strengthen their Brethren Matth. 28. 19. The third Text Iohn 21. 15. belongeth likewise to all the Apostles to feed is to preach the Gospel see Ephes. 4. 11. Sheep and Lambs are the people and not the Apostles properly Dr White Matth. 10. 2. If Peter were the first then he had the primacy For although the reason be not so plain in English because we have not so fit a word derived from our English First as primatus primacy from primus in Latine but he that is first hath
in Christ understand nothing but an acknowledgement of the veracity of the sayings and the promises of Christ which ought to be given them not because Christ is true God with the Father but because God after his death raised him from the dead which he also foretold before and for this reason he was worthy to be believed in what he commanded or promised This is their Doctrine of justifying faith and justification as if Christ had come into the world and suffered such things for no other cause but that he might perswade us that an eternal reward is propounded to the obedient that being allured with the hope of reward we might obey him Bellarmine saith Justifying faith is not so much knowledge as assent and it is not a confidence of Gods mercy but an assent to all things which are contained in the Word of God Faith is more then a bare assent to the truth there is in it a fiducial acquiescence and a resting upon Jehovah as it is expressed in the Hebrew he rolled himself upon God as a man being weary of a burden casts himself and that upon something that sustains him Prov. 3. 5. Isa. 10. 20. 28. 16. 50. 10. The chief act of the soul in true faith wherein the essence of it mainly consists is a resting and relying upon Christ and him alone for the obtaining of favour and eternal life In respect of this property faith is oft called a believing in or on Christ and his name Iohn 3. 16 18 36. Iohn 6. 1. 5. 10. a trusting in Christ Ephes. 1. 12. a resting upon God 2 Chron. 14. 11. a resting upon his promise 2 Chron. 32. 8. a relying upon God 2 Chron. 16. 8. a cleaving and sticking close unto him Act. 11. 23. Mr Hilders on Psal. 51. 6. Lect. 83. There is in Faith First An act of acceptation one is willing to receive Christ on his own termes Secondly Of resignation it gives up the whole man unto Christ. The proper object of justifying faith saith Dr. Ames is not some axiome viz. God is favourable to me or my sins are pardoned but Ens incomplexum as they speak viz. Christ or the mercy of God in Christ and so the proper act of justifying faith is incumberâ— or acquiescere Christo. Not barely the promises but the person of Christ is the object of faith we are not to rest in the promises alone but to close with Christ in those promises Acts 6. 31. The Saints take comfort in Christ and prize his person above all his benefits First Because that is the greatest gift in which God shews most love Ioh. 4. 10. Secondly He is the person in whom all good things are deposited Cant. 4. 10. 1 Iohn 5. 10. Thirdly The great thing the soul fals in love with is the person of Christ Cant. 5. Phil. 1. 23. It is a great dispute among Divines What is the proper object of saving faith Some say the Evangelical promise which holds out Christ others Christ himself in a strict sense only Christ himself is the object of saving faith Iohn 7. 37. No proposition nor promise saves me only Christ. The common object of faith is every revealed truth but of justifying faith as it justifies that is in the act of Justification Reconciliation in Christ with a certain confidence There is Fides quae faith which saves the soul this closeth with every divine revelation promise threatning story sides qua as it saves me closeth onely with Christ. Faith which saves the soul hath for its object the whole word of God but as it saves the soul it closeth only with Christ. There is nothing in Scripture but it hath relation to Christ the types and old Sacrifices were shadows of him the moral Law is preparative for Christ yea there is something of him in every story and miracle Faith is an instinct after union with Christ Iohn 5. 12. He lives in me by faith Iohn 11. 26. Gal. 2. 20. This receives Christ Iohn 1. 11. it is the condition of the Covenant and so the qualification of them which shall have interest in Christ and his benefits Iohn 3. 16. Acts 8. 37. 16. 31. Faith carries the consent of the whole man a Chron. 30. 8. Quid est credere nisi consentire He that would receive Christ must 1. Know that Christ is designed by God and tendred as a Saviour to him in the Gospel 2. Must consider the reality and fulnesse of the promise and give consent to this prose this is the very act of faith 3. None can thus receive Christ but those whose hearts the Lord hath opened to close with Christ Iohn 6. 36 37. Acts 16. 1. Man sell by self-exalting and ariseth in a self-abasing which is by beleeving 2. Faith is the only way to dissolve the plots of the devil we fell by beleeving the devil rather then God and rise by renouncing him and by beleeving in the grace of God in Christ. What is the act the soul doth when it beleeves There are three acts of faith Notitia Assensus Fiducia Mr. Hildersam saith The effence and being of justifying faith consisteth in four acts of the soul whereof the former two are acts of the understanding the other two of the will First I must know Christ aright and that which the Gospel revealeth to us concerning him Secondly The assent of the minde to this 1 Tim. 1. 15. Heb. 11. 13. Thirdly The consent of the will Iohn 1. 12. Fourthly A resting and relying upon Christ and him alone for the favour of God and eternal life Knowledge comes three wayes 1. By sense 2. Reason as that the part is lesse then the whole 3. From testimony which is faith and relies wholly on witnesse faith is weak when it relates to humane testimony yet there is no such knowledge as that of faith when it relates to the testimony of God that is more sure then sense or reason God is so wise as he cannot be deceived himself and so good as he will not deceive others Knowledge and faith are ordinarily all one in Scripture and joyned together as things inseparable Isa. 53. 11. Iohn 10. 38. Iohn 6. 69. Iohn 17. 3. 1 Iohn 3. 2. 4. 5. 13 19. A beleever is set forth by the terms of an enlightened man and wise man Ephes. 1. 18 19. I know whom I have beleeved Bellarmine saith faith is better defined by ignorance then knowledge Fides melius per ignorantiam quam per notitiam desinitur It captivates reason unto the word of God that is carnall and rebellious reason but the true light of reason is increased and augmented by it This knowledge which faith works in the heart is distinct and certain 2. Assent they beleeved God and the Prophets that is they gave assent and credit to it because of the authority of God who is most true and cannot deceive not for humane motives This assent is 1.
ordinary custome among the Romans It is a gracious sentence of God the Father on a believer whereby for Christs sake he cals believers his children and really admits them into the state and condition of children He cals us sons Gal. 3. 26. 4. 4 5. and admits us into the state and condition of sons I will be their Father and they shall be my children It is amongst men a remedy found out for the solace of a father which hath no childe by taking one to the right of an inheritance who by nature hath no claim to it 1. There is the election of him that would have him 2. The consent of the adopted 3. He called him Son in the Court when the Lord makes believers his children he thus adopts them There is a difference yet between divine and humane adoption 1. Man puts not a new nature into the party adopted God when he adopts he makes them new creatures 2. Man is moved to this many times by some perfection or apprehended excellency in the party so Pharaohs Daughter because she saw Moses a fair childe took him for hers but it is not so with God there is no good but what he works Ezek. 16. 6. 3. They adopted for their comfort and because they had no sons on whom to bestow their inheritance but God infinitely delighted in his own natural Son and he needed not us he hath his Angels to glorifie him How this Adoption is wrought It is done by applying of Christs Sonship to them The applying of Christs righteousnesse to us makes us righteous and the applying of his Sonship to us makes us the sons and daughters of God Christ being the first-born is heir and all Gods people co-heirs with him Rom. 8. 16 17 18. What Benefits have we by it All the whole work of our Redemption is sometimes exprest by it Iohn 1. 11. The glory of heaven is laid down in this one word Rom. 8. 15. We groan that we might receive the adoption of Sons The Benefits thereof are brought to two heads 1. We are really cut off from the family from which we sprung old Adam sin hell we are now no more in a sinful condition 2. We are ingraffed into Gods family and have all the priviledges of a natural son By the Law of the Romans one might do nothing to his adopted childe but what he might do to his own begotten Son By this means 1. They receive the Spirit of Sanctification Rom. 8. 15. 2. They have the honour of sons Iohn 8. 35. 3. They have the boldnesse and accesse of sons May cry Abba Father they may come to God with open face as men freed from condemnation Ephes. 3. 12. 4. They have the inheritance of sons Rom. 8. 27. they have a double right to heaven Titulo Redemptionis Adoptionis Three things will shew our Adoption 1. Likenesse to the Spirit of Christ thou wilt be holy as he is 2. Thou wilt bear an awful respect to God the childe honours the Father 3. There is the Spirit of prayer the childe comes to the Father to supply his wants CHAP. VI. Of Iustification THis word is used in Scripture sometimes to celebrate with praise Luke 7. When they heard this they justified God 2. To commend ones self being puffed up with the thoughts of our righteousnesse so the Lawyer willing to justifie himself 3. To be freed as he that is dead is justified from sin 4. It is taken for the declaration of our Justification as some expound that Was not Abraham justified by works Justification or to justifie in Scripture is not to infuse in a man righteousnesse by which God will pronounce him righteous but is taken for Gods absolving of him in the Court of free-grace not laying his sins to his charge and withall giving him the right to eternal life because of the obedience of Christ made his It is a judicial act Psal. 143. 2. 2. It is opposed to condemnation a Law term Prov. 17. 15. Rom. 8. 33 34. taken from the Courts of Judicature when the party accused and impleaded by such adversaries is acquitted There is a great difference between Vocation and Justification Vocation precedes Justification follows Justification praesupponit aliquid viz. Faith and Repentance Effectual Calling ponit haec non autem praesupponit The Doctrine of Predestination is handled in the ninth Chapter of the Romans and the first of the Ephesians of Justification in the third and fourth Chapter of the Romans of the first sinne of Adam in the third of Genesis and fifth of the Romans of the Lords Supper in 1 Cor. 11. of the Office of Ministers 1 Tim. 3. of Excommunication 1 Cor. 5. of Assurance â— ep Iohn Some say Justification hath a twofold notion Sometimes to justifie us to make us just thus God did make Adam just and justified him by making him a perfect holy good creature this is called the Justification of infusion But properly it is a Law term and to justifie is to declare one just and righteous Thus we are said to justifie God that thou maist be justified when thou judgest we do not make but pronounce him just Justification is a judicial Act of God the Father upon a beleeving sinner whereby his sins being imputed to Christ and Christs righteousnesse to him he is acquitted from sin and death and accepted righteous to eternal life In which description there are four things 1. The Authour who it is that justifieth God the Father Rom. 3. 29 30. 18. 33. it is God that justifieth and it is done by God as a Judge of the quick and dead 2. The object of it who it is that is justified a believing sinner Rom. 3. 16 17. Iohn 8. 21. 3. The matter of it the righteousnesse of Christ imputed to him the righteousnesse of Immanuel of God made man 1 Cor. 1. 30. He is the Lord our righteousnesse 4. The form it is a sentence pronouncing or declaring us free from sin and death and accepted of God There is an imputation which ariseth from inherent guilt so our sins were not imputed to Christ 2 Cor. 5. 21. 2. Which is founded in a natural Union so Adams sinne is imputed to us but neither the filth nor guilt of Adams sinne were conveyed to Christ he came of Adam in a singular dispensation by vertue of that promise The seed of the woman shall break the Serpents head 3. By way of voluntary susception Christ submitted to our punishment he was made sin by Covenant by treating with his Father The debt of a believing sinner is reckoned to Christ and the obedience of Jesus Christ is really reckoned to a believing sinner The result of which exchange is the acquitting of a sinner from sinne and death All the punishments due to us for our sins are reckoned to Christ by vertue of those transactions between God and him Christ became our Surety God layed on him the iniquity of us
Wisdome is one principal part of the excellency of the holy Angels as they excel in power so in wisdome so saith the woman to David My Lord is wise as an Angel of God intimating that wisdome is an angelical thing Salomon being put to his choice asked wisdome at Gods hands and God himself approved and commended his choice and rewarded it also with an addition of other things as it were advantages and appendices to it giving him as a wise heart so likewise store of riches and honour Reasons 1 It perfecteth the best faculty of the best part of the best creature of all that God hath made in this inferiour world Wisdome is a gift peculiar to men beasts have strength swiftnesse beauty Wisdome also is a quality that pertaineth to the best part of man his soul it perfecteth reason the understanding and the will too making the one to judge and discern rightly and the other to choose rightly the one to see the best things the other to take the best and leave the worst and to persist in using the best means for attaining the best things for wisdom standeth in these two things in ability to discern what is most beneficial and good and what helps do most conduce to the getting of it and to sway the soul to a ready choosing of those means and right using them for the gaining of those benefits By wisdome the holy Ghost meaneth not so much the speculative wisdom which is called learning the universal knowledge of all things humane and divine the understanding of great and wonderfull things as one defines it but that which is termed Prudence the ability of managing affairs discreetly the vertue of getting things necessary for our welfare The Scripture telleth us of two sorts of wisdome a good wisdome and a bad the good properly so called because it is worthy that name the bad improperly because of some resemblance it hath in some respects unto the good The good wisdome is first and chiefly spiritual by which the minde is enabled to see and attain its chiefest highest most noble end its fellowship with God its eternal welfare and happinesse called A being wise to salvation 2. Natural which is an ability to see and obtain the natural good even those benefits which God hath provided for men to enjoy in this world Secondly Evil wisdome called by St Iames Earthly sensual and devilish termed so from the objects of it the things about which it worketh even about earthly sensual and devilish things Wisdome is an excellent gift for these reasons also three things commend a thing and make it appear most excellent 1. Rarity 2. Difficulty 3. Usefulnesse and profit First It is a rare thing Eccles. 8. 1. Secondly It is a most difficult thing to get therefore the holy Ghost bids us Dig for it cry for it search for it as for hid treasure Thirdly It is most usefull and beneficial in regard of himself that hath it and others too 1. He that hath it gets by it comfort good successe and constant prosperity 2. It is an honour to him before all men The wise shall inherit glory it will make the face to shine like an ointment Solomons wisdome commended him to all the world Dr. Hall cals him the Oracle the Miracle of wisdome VVhere shall we find a wise man like this said Pharaoh of Ioseph 3. It makes him very beneficial to others A poor wise man delivered a City that was besieged by a mighty man A skill to perform things well and fitly that is meant by the word wisdome in Scripture Bezaleel was filled with wisdome A wise master-builder saith Paul It is such a knowledge of things as inableth a man to order his actions and whole life aright Wisdome whether natural or spiritual all good wisdome is Gods gift the inspiration of the most high giveth wisdome out of his mouth cometh understanding The chief ground The beginning of wisdome is the fear of the Lord. A good understanding and obedience have all they which do his precepts This is the foundation of spiritual and true natural wisdome without which a man may have wit and craft but wisdome he cannot have except such wicked wisdome as St Iames describes These vertues of fearing God and obeying him are both main parts of wisdom and the foundation of it Some common means for attaining both these kinds of wisdome First See our own want of wisdome together with the worth of it that we may earnestly desire it for spiritual wisdome Paul saith If any would be wise he must become a fool that he may be wise his meaning is he must take notice of his own folly 1 King 3. 9. Secondly We must pray for it earnestly Iam. 1. 5. Spiritual wisdome was never obtained without it and the other is not else sanctified to a man Thirdly Converse with the wise Prov. 13. 20. Fourthly Oppose those things which are contrary to it 1. Strong passions especially wrath and anger this dwels in the bosom of fools and exalts folly 2. Conceitednesse of ones self There is more hope of a fool then one that is wise in his own conceit 3. Rashnesse in doing things hastily and on a sudden and of his own head without deliberating with himself and consulting with others 4. Voluptuousnesse He that follows the idle is destitute of heart The special means of getting spiritual wisdome 1. To be constant and diligent in reading and pondering on the Scriptures Gods oracles Prov. 1. 4. Psal. 119. 98 99 100. These writings will make us wise to salvation and teach us also how to be wise in the world and to order all our affairs with judgement To which adde prayer and practice Manifest Signs and fruits of wisdom The Scripture gives some general rules of discretion First To take the due time and fit season of things As the Ant labours in Summer against Winter so Salomon saith the wise man will labour in harvest Secondly To be wary and deliberate walking by advice and counsel and not follow his own head A wise man is of a cool spirit In the multitude of counsellors is peace Thirdly To use due secrecy to know how to keep such things to ones self as should be reserved Fourthly To be somewhat hard of belief A fool believes every thing but a wise man will enquire into matters Fifthly To know and preferre the most needfull things in the first place Sixthly Will take reproof well Rebuke a wise man and he will love thee Great natural wisdome separated from holinesse makes a man the more wicked and mischievous as Ahitophels wisdome 2 Sam. 16. 22 23. enabled him to do more mischief The Apostle saith The wisdome of this world is foolishnesse with God And St Iames tels us That this wisdome is earthly sensual and devilish We may see it evident in the Devil who is of great understanding but utterly unholy and therefore the worst of all Gods creatures
we communicate to others what we have learned or learn of others what we are ignorant of or strengthen one another in that which already hath been taught us Prov. 1. 5. 13. 20. 2 Pet. 1. 12. 4. Practise it in our conversation Psal. 103. 18. Matth. 7. 24. Luke 11. 28. Rev. 1. 3. If you know these things happy are you if you do them Habits are perfected by action Knowledge a good understanding have all they that do thereafter Faith and love are perfected by works this glorifies God Galat. 5. Matth. 16. 16. 1 Pet. 2. 9. Motives to diligent attention in hearing 1. It is Gods Word Thus saith the Lord and The word of the Lord. 2. It is of special concernment the matter of it requireth attention it is the word of life of righteousnesse it will sanctifie us and make us grow in grace 3. It is the introduction 1. To Understanding Mat. 15. 10. Act. 28. 27. 2. To Obedience and Reformation therefore hear is often in Scripture put for obey 3. To Memory Iam. 1. 23 24. 4. It is necessary to bring in and build up Gods people Iam. 1. 21. Mark 4. 24. 5. There are particular Promises to it 1. God will give them strength to overcome their greatest corruptions Psal. 119. 9. 2. God will work peace in their consciences Isa. 57. 19. CHAP. III. Of Singing Psalms A Psalm is a strict composition of words in measure and number fit to be sung to some tune Singing of Psalms hath been of ancient and commendable use in Gods publick worship It was used in Moses his time Exod. 15. 1. and in the times of the Judges Iudg. 5. 1. and in the dayes of Samuel 1 Sam. 18. 6 7. in Davids and Salomons time 1 Chron. 6. 32. in the dayes of Iehosaphat 2 Chron. 20. 21 22. and of Hezekiah 2 Chron. 29. 28 30. and after the Captivity in Nehemiahs time Nehem. 12. 42. Yea in the New Testament our Saviour himself and his Apostles used it Matth. 26. 30. and prescribed it to Gods people Col. 3. 16. See 1 Cor. 14. 15. 26. Ephes. 5. 19. Yea it was the exercise of the holy Angels themselves Luke 2. 13 14. The people of God in the Psalms are provoked quickned and stirred up to this duty Psal. 95. 1. and the Psalme specially destinated for the Sabbath It was used at Gods publick worship 1 Chron. 23. 30. and at their private prayer Acts 16. 25. Most usually they did sing Davids Psalms in the worship of God and those that are accounted his 2 Chron. 29. 30. Ezra 3. 10 11. Nehem. 12. 46. The Psalms of David were in such continual use with the people of Israel that the boyes learnt their Hosannah from that with which they cried to Christ in the Temple which is a familiar acclamation with the Hebrews as Io triumphe with the Romans for the Jews on the Feast of the Tabernacles carrying leaves and boughs according to Gods Commandment did continually sing Hosannah The Psalms of David contain the very spirits as it were and are an abstract of all the whole word of God the choisest works of God the choisest promises threats instructions comforts Some have the inscription and that worthily of Jewels or golden Psalms because they comprehend most precious matter Reasons 1. God hath often shewed himself to take great delight in this part of his worship 2 Chron. 5. 13. 20. 22. 2. It is a singular help and means to stir up in us holy affections in Gods service Eph. 5. 18 19. Acts 16. 25. Reformed Churches use to begin and end with a Psalm and to sing Davids Psalms in order that the people of God might be acquainted with them all and professors used to sing Psalms in their families Psal. 118. 15. The Protestants in Mountaban in France when they being besieged were compelled to fight in their own defence they alwayes went out to fight singing of Psalms and grew so terrible to the besiegers that in the end as soon as they heard their singing voice lifted up within the Town before the Portcullis was drawn up or the Gates were opened their hearts would fail them and they used to cry out They come they come and even fled away for fear M. Martial on Psal. 8. 2. The Church of Rome have abandoned this point of Christian devotion from all both publick and private use because they sing not in a known tongue Some think we ought to use as much or rather more devotion attention and reverence in singing of Psalms as in making of prayers or hearing and that to sing a Psalm well and as we ought is one of the hardest exercises of Christian Religion because it requireth most attention and most affection We should sing in a right manner 1. With understanding Psal. 47. 7. 1 Cor. 14. 15. which condemns Latine chanting in the Popish service 2. With feeling Col. 3. 16. 3. To the Lord lifting up our hearts to him in this service Psal. 101. 2. 4. To edifie our selves by it Ephes. 5. 19. 5. In a decent manner observing the tune that the whole Congregation may be as one man in this service It were good to learn by heart some choice Psalms of most use and plainnesse that if we should be cast into dungeons and dark places and could not enjoy a book or light yet we might be able to edifie or solace our selves in such extremities as divers of Gods people have done As we may lawfully sing Scripture psalms so also Songs and Psalms of our own inditing say some agreeable to Scripture Sing unto the Lord a new Song framed on a fresh occasion therefore 1 Cor. 14. 26. a Psalm is named among those things which they had for the use of the Church For seeing a Psalm is but a musical praier for the most part therefore we may make Songs for our selves agreeable to the Word of God as well as prayers and God knowing the efficacie of Poetry and Musick to help memory and stirre up affection doth allow his people to use it for their spiritual comfort as well as natural The Apostle speaketh of Psalms Hymns and spiritual Songs Ephes. 5. 19. Col. 3. 16. Who can shew any reason to limit his speech to Scripture-psalms Why may not one praise God in a Song for our deliverance in 88 or the Gun pouder treason Whether instrumental Musick be lawful in the Church of God Bellarmine pleads for it lib. de bonis operibus c. 16 17. D Burgess who wrote in defence of the ceremonies and some other of our Divines defend it They say Musick used in the Old Testament was no figure type or ceremony but a real thing for elevation of the soul types had their principal use in signifying something to come but the first time we hear of a Psalm we hear of Tymbrel too therefore they were used to it before else they could not have played presently therefore that precept Psal. 150. Praise
be in Heaven there must our hearts be Praier being an humble discourse of the soul with God Which art in Heaven The natural gesture of lifting up our eyes and hands to Heaven implieth this this is opposed to worldly cares and earthlinesse these are clogs this made David say It is better to be one day in thy house then a thousand elsewhere Call in the help of the Spirit Rom. 8. 27. 2. Consideration of Gods benefits it is good to have a Catalogue of them 3. Study much the fulnesse and all sufficiencie of God and his making over himself to you in his all-sufficiencie Gen. 17. 1. 4. Acquaint your selves with your own necessities Let the word of God dwell richly in you Col. 3. 16. The ground of praier is Gods will acquaint your selves with the precepts promises 5. Give your selves to praier Psal. 109. 4. but I praier so the Hebrew Oratio ego so Montanus Helps against wandring and vain thoughts in holy duties and especially in praier 1. Set a high price upon it as a great Ordinance of God wherein there is a Communion with him to be enjoyed and the influence of the grace of God to be conveyed thorow it 2. Every time thou goest to praier renew thy resolutions against them till thou comest to a habit of keeping thy heart close to the duty 3. Set the presence of God before you in praier his glorie and consider that he converseth with thy thoughts as man with thy words 4. Be not deceived with this that the thoughts are not very sinful whatsoever thoughts concern not the present duty are sinful 5. Blesse God for that help if thine heart hath been kept close to a duty and ou hast had communion with God The godly must pray by this title the Scripture describes true Christians Acts 2. 41. and Paul saluteth All the faithful that call upon the name of the Lord 1 Cor. 1. 2. a heart full of grace is also full of holy desires and requests Cant. 1. 2 4 7. It is called the Spirit of Supplications Zech. 12. 10. suitable to the Spirit of grace is the Spirit of Supplication They must pray daily Psal. 55. 17. 147. 2. Dan. 6. 10. Luk. 2. 47. 1 Thess. 3. 10. 2 Tim. 1. 3. Reasons 1. It is equal that part of every day be given and consecrated to him who is the Lord of the day and of all our time they had a morning and evening Sacrifice in the time of the Law 2. Praier is a singular means of neer and heavenly Communion with God therein the godly enjoy the face of God talk familiarly with him 3. Praier sanctifieth to us that is obtaineth of God for us a lawful and comfortable use of all the things and affairs of the day 4. Every day we stand in need of many things belonging both to temporal and spiritual life 5. We are every day subject to many dangers A gracious heart is full of holy requests to God Psal. 8. 10. Revel 5. 8. Rom. 5. 5. Ezek. 16. 15. Iohn 16. 24. Iude v. 11. Reasons 1. Praier is an act of religious worship Dan. 4. 17. 2. Because of the great things spoken of praier Isa. 46. 11. Rev. 16. 1. Deut. 4. 7. Isa. 37. 3. 3. The Saints have received the Spirit of Supplication Zech. 12. 10. Every godly man must be constant and assiduous in praier persevere in it Psal. 5. 23. Psal. 55. 16 17. Psal. 118. 12 13. Will the hypocrite alwaies call upon God saith Iob Daniel would not forbear the daily exercise of this service although it were with the hazard of his life Dan. 6. 10. Aquinas 2a 2ae Quaest. 83. Artic. 4. determines this Question Utrum oratio debet esse diuturna Reasons 1. From God who hath signified approbation of this service by commanding it expresly saying Pray continually and Christ spake a Parable That we should be constant in praier and not faint Luk. 18. 1. 2. This hath been the practice of all the Saints of God Iacob wrestled with God and praied all night The Canaanitish woman had several repulses yet persevered in praier Moses held up his hands which implies the continuance of his praier Isa. 62. 1. Christ praied thrice and yet more earnestly Luk. 22. 44. 2. From our selves First We have great need for we absolutely depend upon God and he hath tied himself no further to do us good then we shall seek it in his Ordinance at his hands Secondly We have great helps even such as may enable us to perform the dutie notwithstanding any weaknesse that is in our selves for we have Gods Word and Spirit If a man doubt to whom to direct his praiers the Scripture cals him to God To thee shall all flesh come Psal. 65. 2. If in whose name it leads him to Christ Whatsoever you shall ask in my Name If for what to pray for wisdome for the Spirit for patience for daily bread for remission of sins for deliverance from evil for the honouring of Gods name in a word for all good things If for whom for Kings for Rulers for our selves for others for all men except him whom we see to have sinned a sinne unto death If where every where lifting up pure hands If when at all times continually If how oft why morning noon night If on what occasion in all things by praier and supplications If in what manner why fervently with an inward working of the heart in praier with understanding in truth and in faith and without fainting 2. God will assist us with his Spirit all those which addresse themselves to perform this work according to the direction of his Word and beg the Spirit of praier to help them in praying The Spirit maketh intercession Rom 8. Jude v. 20. Praying in the holy Ghost Thirdly Constant supplicating to God doth honour him and actually confesse him to be the universal Lord the Ruler and disposer of all yea to be liberal in giving to be omnipotent in power to be present in all places to see and hear all persons and actions to search our hearts and to sit at the stern of the whole world so that he observeth also each particular creatures need and wants Fourthly It is exceeding advantagious to our selves seeing it acquaints us with God and breeds a kinde of holy familiaritie and boldnesse in us toward him 2. It exerciseth reneweth and reviveth all graces in us in drawing near to God and calling upon him we grow like to him this sets a work and increaseth knowledge of God humilitie faith obedience and love to him Fifthly Because praier it self is not only a duty but a priviledge the chief purchase of Christs bloud Sixthly Because if we persevere and faint not God will come in at last with mercie in the fourth watch of the night Christ came in the morning watch the night was divided into four watches Iacob wrestled all night with God but in the morning he prevailed
that thou hast heard me Reasons why the people of God should specially observe the returns of their praiers First Praiers are the chief actions of our life the first fruits of our Regeneration Acts 11. 15. Paul being a Pharisee praied before that was no praier to this Secondly The greatest works of God are done in answer to praier all the promises and threats are fulfilled by it Revel 8. 5 6. 16. 1. Thirdly Whatsoever is given to a man in mercy is in the return of praier 1 Iohn 5. 14 15. Fourthly Every return is a special evidence of our interest in Christ and of the sincerity of our hearts God answers his peoples praiers sometimes in kinde he gives the very things they ask as to Hannah 1 Sam. 1. 20 27. Sometimes he denies the thing yet grants the praier First When he manifests the acceptation of the Person and Petition Gen. 17. 8 9. Secondly When he gives something equivalent or more excellent as strength to bear the crosse Heb. 5. 7. a heart to be content without the thing Phil. 4. 5. 1 Sam. 1. 18. Thirdly When he upholds the heart to pray again Psal. 86. 4. Lam. 3. 44. Fourthly When thy heart is kept humble Psal. 44. 17. Fifthly When he answers Cardinem desiderii the ground of our praiers 2 Cor. 12. 8. When God hath heard our praiers we should return to him 1. A great measure of love Psal. 116. 1. 2. Praise What shall I return to the Lord I will take the cup of salvation 3. We should fear to displease him Psal. 6. 8. 4. We should be careful to pay our vows 1 Sam. 2. 27 28. 5. We should pray much to him Psal. 116. 2. CHAP. VI. Of the Lords Prayer CHRIST delivered the Lords praier at two several times and upon several occasions in the former he commands it as a patern and rule of all praier saying Pray after this manner but in the later say some he enjoyneth it to be used as a praier When ye pray say Our Father If so then would it not follow that whensoever we pray we should necessarily necessitate praecepti use that form Robinson in his Treatise of publick Communion and his Apologia Brownistarum cap. 3. saith Neither do the two Evangelists use the very same words neither if that were Christs meaning to binde men to these very words were it lawfull to use any other form of words For he saith When you pray that is Whensoever you pray say Our Father yet he adds Though I doubt not but these words also being applied to present occasions and without opinion of necessity may be used What is objected against using this as a praier may be said of using the precise words of our Saviour in Baptism and the Eucharist As a just weight or balance serves both for our present use to weigh withall and also for a patern to make another like the same by it So the Lords Prayer serves for a patern of true praier and also for our present use at any time to call upon the name of the Lord with those words The Reformed Churches saith D. Featley generally conclude their praiers before Sermon with the Lords Praier partly in opposition to the Papists who close up their devotions with an Ave Maria partly to supply all the defects and imperfections of their own Object We never reade that the Apostles used this prescript form of words in praier Answ. It is absurd negatively to prove from examples of men against that which God in his Word so expresly either commanded or permitted for we may as well reason thus We do not read that the Apostles or the Church in their times did baptize Infants Ergò They were not then baptized Or thus We do not reade that the Apostles did pray either before or after they preacht Ergò They did it not Though the Apostles did not binde themselves to these words yet this doth not prove that they never used the same as their praier they might pray according to their several occasions according to this rule and yet with the words of the rule so Paget Here two extremities are to be avoided The first of the Brownists who think it unlawful to use the prescript form of these words The second of the Papists who superstitiously insist in the very words and syllables themselves Unlesse it be unlawful to obey the expresse Commandment of our Saviour Christ Luke 11. 2. it is lawful to use these words yet when Christ Matth. 6. commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are contained with such affections as are herein prescribed B. Downam on the Lords Praier Object 2. This praier say some is found written in two books of the New Testament viz. Matth. 6. Luke 11. but with diversity of termes and the one of these Evangelists omits that which the other hath written How then ought we to pronounce it Either by that which is expressed in S. Matthew or that which is couched by S. Luke Answ. If this Argument might take place when we celebrate the Lords Supper we must never pronounce the words which Jesus Christ spake in that action for they are related diversly in four divers books of the Scripture When one of the Evangelists saies Remit us our debts the other expounds it by saying Forgive us our trespasses It is indifferent to take either of these two expressions both of them were dictated by Jesus Christ. Our Saviour Christ propoundeth this Praier as a brief summe of all those things which we are to ask For as the Creed is Summa credendorum the summe of things to be believed the Decalogue Summa agendorum the summe of things to be done So the Lords Praier is Summa petendorum the summe of things to be desired Tertullian cals it Breviarium totius Evangelii Cyprian Coelestis Doctrin◠compendium If a man peruse all the Scripture which hath frequently divers forms of praier he shall finde nothing which may not be referred to some part of the Lords Praier Luther was wont to call it Orationem orationum the praier of praiers In this form are comprized all the distinct kindes of praier as Request for good things Deprecation against evil Intercession for others and Thanksgiving These Rules are to be observed in the exposition of the Lords Praier 1. Each Petition doth imply some acknowledgement or confession in respect of our selves 2. Where we pray for any good there we pray against the contrary evil and give thanks for the things bestowed evils removed bewailing our defects with grief 3. If one kinde or part of a thing be expressed in any petition all kinds and parts of the same are understood Petit. 4. 4. Where any good thing is praied for in any Petition the causes and effects thereof and whatsoever properly belongs to the said thing is understood to be praied for in
meant whether it arise from Satan our selves or other men The principal thing against which we are here taught to pray is the power of temptation as is evident by this particle Into In that God permitteth and instigateth tempters to tempt men and withdrawing his grace which is sufficient for them leaveth them who are not able to stand of themselves he is said to leade them into temptation God tempts us 1. To prove us Deut. 8. 3. that we may know our selves 2. To humble us 3. To do us good in the end 4. By leaving us to our selves that we may know how weak we are 2 Chron. 32. 31. 5. By extraordinary Commandments Gen. 22. 1. 6. By outward prosperity Prov. 30. 8. God leades us into temptation 1. By withdrawing his grace and holy Spirit 2. By offering occasions 3. By letting Satan and our own corruptions loose The Devil moveth allureth and provoketh man to sinne Exod. 17. 2. Deut. 6. 16. Psal. 78. 18 19. hence he is called the tempter Matth. 4. 3. He tempts 1. By inward suggestions Iohn 13. 2. being a Spirit he hath communion with our souls and can dart thoughts into us so he filled the heart of Iudas 2. By outward objects Matth. 4. 3 4 8. he sits his baits to our constitutions the tree of knowledge was present to the eye pleasant and good for food there was an outward occasion The world tempts by persons in it or things of it The flesh tempteth when we are enticed by our own corruption Iam. 1. 14. Temptation hath five degrees 1. Suggestion 2. Delight 3. Consent 4. Practice 5. Perseverance or constancy in sinning God preserves his people from Satans temptations six wayes 1. By laying a restraint on Satan that he cannot tempt them See Iob 2. 3. and Luk. 22. 31. God will not give Satan a commission to tempt them 2. When he preserves them from occasions of evil without Satan doth not only stir up lust within but lay a bait without Iam. 1. 14. God will not suffer Satan to lay a bait for them Psal. 96. 3. Eccles. 7. 26. 3. When he so strengthens their graces that a temptation shall not take Gal. 5. 27. Col. 2. 15. 4. When he layes affliction upon them as preventing physick Iob 33. 16 17. the Crosse keeps them from sin Hos. 2. 5 6. 5. He shews them the beauty of holinesse by which the glory and sweetnesse of sin vanisheth Psal. 110. 3. 6. By casting into the soul quenching considerations But deliver us from evil or out of evil By evil we are to understand all the enemies of our salvation the flesh world and the devil sinne and hell and all punishments of sinne but especially the devil who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one though not only him as Scultetus seems to interpret it Exercit. Evang. l. 2. c. 33. Under evil is comprized 1. Satan the principal author of evil 2. All other kinds of evil Satan in other places is styled the evil one 1 Iohn 2. 13 14. and this word Evil is oft put for every thing that is contrary to good and that with the Article prefixed before it Matth. 5. 39. Rom. 12. 9. 2 Thess. 3. 3. 1 Iohn 5. 19. Now as this title good is of a large extent so on the contrary is evil Gen. 48. 16. The greatest evil of all is sin Mark 7. 23. Judgement also for sinne both temporal Zeph. 3. 15. and eternal Luke 15. 25. are stiled evil In this large extent is the word here to be taken And because it compriseth under it all manner of evils it is fitly set in the last place Evil in Scripture hath three significations 1. Afflictions and crosses so the time of old-age is an evil time Eccles. 12. 1. 2. By evil is meant the devil Matth. 5. 37. 3. By evil is meant sin especially the power of it and so it is taken here not excluding the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deliver signifieth two things 1. To keep and preserve to protect and defend from evil that we fall not into it as 1 Thess. 1. 10. 2. To deliver and as it were to pull us out of the hands that is power of our spiritual enemies as the word is used Luke 1. 74. Matth. 27. 43. Romans 7. 24 2 Tim. 4. 17 18. This deliverance which we orave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. But deliver These words are a limitation or explication But couples like things together We desire in this Petition That we may not be exercised with trial in our estate good name or body if God so please or that he would support us if we be tried The deliverance which we crave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. Some from these words Deliver us from evil hold that one may pray for perfection of holinesse to be freed from the very being of sinne the words mean say they to be delivered from all sinne and all degrees of it They alledge also other places to prove this viz. 2 Cor. 13. 7 9. Col 4. 12. Heb. 13. 21. 1 Thess. 5. 23. Though these prayers say they be not fulfilled in this life yet one should say up prayers for absolute perfection 1. Because thereby the manifests his perfect displeasure against sinne and perfect love to the Commandment of God 2. Hereby he manifests the truth and sincerity of his heart he would not onely not have sin reign but he would have it not to be in him 3. Hereby he doth his duty in striving after perfection Phil. 3. 12. herein he makes his heart and the Law even though his life and it be not 4. His prayer shall be answered in degrees though not in perfection as there are severall degrees of accomplishing Prophecies so of answering Prayers 5. Your prayers are of an everlasting efficacie because they are offered to God by the eternal Spirit Heb. 9. 14. upon the same Altar that Christs Sacrifice was offered therefore Christs righteousnesse is everlasting because it was offered to God by the eternal Spirit Others say such perfection may be desired and were to be wished if it might be had yea must be set before us as an exact copy to write after white to aim at with endeavour to come as near it as we can but they see no ground to pray for it since they cannot pray in faith because they have no promise nay it is not a state compatible with this life since the fall and they think it is too great a presumption to pray for that which they have no promise for and ambition to affect such a prerogative as no childe of God ever since the fall here enjoyed or is like to doe Hitherto of the Petitions Now followeth the Conclusion of the Lords Prayer in these words For thine is the Kingdome the Power and
the Glory for ever and ever Amen For howsoever this clause is omitted of the Latine Interpreters and is rejected by Erasmus yet was it added by our Saviour and registred by Matthew For 1. The Greek Copies have it 2. The Syriack Paraphrast translateth it 3. The Greek Writers expound it as Chrysostom and Theophylact. And 4. It is not only consouant with the rest of the Scriptures but also in this prayer hath a necessary use For praise is to be joyned with prayer the Petitions contained a specification of our desires this conclusion partly a confirmation of our faith joyned with praising God in these words For thine is the Kingdome and the Power and the Glory for ever and ever and partly a testification both of our faith and of the truth of our desires in all the former Petitions in the word Amen It appeareth manifestly that this sentence was borrowed from the Prophet David 1 Chron. 29. 11. with some abridgement of the Prophets words 2. Without this we should not have had a perfect form of prayer it consisteth of Thanksgiving as well as Petitions It is both a Doxologie a giving praise and an Aitiologie a rendering a reason therefore our confidence is in thee and thou wilt doe for us according to our requests God in this reason is set out by his Attributes for these words Kingdome Power Glory For ever doe point out four distinct Attributes of God which are 1. Soveraignty Psal. 22. 8. Kingdome 2. Omnipotency Ier. 32. 17. 2 Chron. 20. 6. Power 3. Excellency Psal. 113. 4. and Isa. 6. 3. Glory 4. Eternity Psal. 90. 2. Isa. 57. 15. For ever These Attributes are applied to God by a special property and excellency So much doth that Particle Thine and the Article The import As if he had said Thine and thine only are these Thine they are originally of thy self and that in an infinite measure and degree Though the Particle Thine be but once expressed yet by vertue of the copulative Particle And it is particularly to every of the other properties As for the 4th Attribute Eternity intimated in this clause For ever it is so expressed as appertaining to all and every of the other three For Gods Kingdome is for ever his Power for ever his Glory for ever and whatsoever else is in God is as God himself for ever There is a two-fold Kingdom of God 1. Universal which some call the Kingdom of his Power whereby he ruleth and governeth all things Psal. 103. 19. 2 Chron. 20. 6. 2. Special the Kingdome of Grace in this life and of Glory in the life to come In the former he communicateth Grace to his servants ruling in them by his Word and Spirit In the later he communicateth Glory to his Saints vouchsafing unto them the fruition of himselfe who shall be to them all in all Gods only is truly and properly power his is the power see Psal. 62. 11. Gods power is his ability to do any thing it extendeth it self to every thing that by power may be done Gen. 18. 14. Ier. 32. 27. See Luk. 1. 37. Mar. 10. 27. In this respect he is styled God Almighty Gen. 17. 1. And the Glory Whereby is meant that excellency which is in God For the excellency of a thing that which causeth it to be in high esteem and procureth a name fame and renown unto it is the glory of it Cabod the Hebrew word signifieth also weightinesse The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fama Gloria both Fame and Glory for Glory causeth Fame For ever The Kingdome Power and Glory of God are amplified by their unchangeable continuance This phrase For ever implieth both Eternity and Immutability The phrase in the original to translate it word for word is for ages The original root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie that which is for ever Now because an age is the longest usual distinction of time the same word that signifieth eternity is put for an age And when there is no end of that which is spoken of the plural number indefinitely without any limitation thus for ages is used to set out the everlastingnesse of it Amen Ierom cals it fitly Signaculum orationis It is the ratification of all the testification both of our faith and of the truth of our desire It signifieth two things a wish of the heart to obtain what hath been uttered or else a perswasion of heart that the thing shall be obtained both here The meaning of it is thus much as if we should say As I have made these requests unto thee O Lord so do I both unfeignedly desire the performance of them and also truly beleeve that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good and in this perswasion I rest attending thy good pleasure It is an Hebrew word signifying truly even so or so be it and yet continued in all languages and by the use of it as well known as any other English word Some good Divines have held it to be an Oath it is an asseveration and seems to be the same with Yea Yea. Vide Fulleri Miscell Sac. lib. 1. cap. 2. Et Dilherri Electa l. 2. c. 20. Since our Saviour teacheth us to end our prayers with Amen it is our duty to say Amen Nehem. 8. 6. 1 Cor. 14. 16. Vide Bezam in loc See Deut. 27. 15. 1 Chron. 16. 36 Psal. 106. 48. It is a common subscribing as it were unto the Petitions and Thanksgivings which are offered unto God 2. Hence it followeth that prayer should be made in a known tongue else how should we consent or say Amen See 1 Cor. 14. 9 11 16 19. Chrysostom celebrated the Eucharist among the Grecians in Greek and Ambrose amongst the Latines in Latine The same may be said of Basil Nazianzen ierom and other Fathers In Italy Greece Asia and Aegypt the Liturgy is celebrated in the same tongue in which the Sermons were preacht The Armeniaâ—s Ethiopick and Muscovite Churches now perform their Divine Service in the vulgar tongue See B. Daven Deter of Quest. 41. 3. Men should be attentive when they pray with others how canst thou otherwayes say Amen and assent to the prayer 4. We should wait upon God for the accomplishment of our desires Mr Perkins on the Lords Prayer saith It is of more value then all the prayer besides His reason is because it is a testification of our faith whereas all the Petitions beside are testifications of our desires CHAP. VII Of the Sacraments I. The Name THe word Sacrament being Latine is not found in the Scripture but the thing is there Divines agree not what it properly signifies and how it came to be applied to this Ordinance The Oath that the old Roman Souldiers took to their General to live and die with him was called Sacramentum See Moulin of the Eucharist Some think it is
to be an hypocrite a devil a traitor yet admitted him to be at the last Passeover which ever he received though not to the Supper for that was not administred till his departure not because it had been unlawfull to have received with him Because the Lord who commandeth his worship never puts in any such limitations and exceptions unlesse a wicked man be present Object Christ was the Son of God and as so knew the theft and hollowness of Iudas and therefore his example in this case cannot be our warrant Answ. Though he did know as God his wickednesse yet he did receive the Passeover with him as man and how he came by the knowledge of his faultinesse it matters not since he knew him faulty Therefore our Saviour also went up to the usual feast and to the Temple when he was sure to meet there with the most abominable Scribes and Pharisees 1 Sam. 2. 2. Hannah and Elkanah went up to the house of God to Shiloh to worship there with the sons of Eli Hophni and Phineas there not alone with wicked people but Priests they did partake in divine service Some endeavour to prove out of 1 Sam. 2. 17. that wicked men by coming to the Sacrament do pollute it because the sinful carriage of Eli's sons caused men to abhorre the offering of the Lord but note the reason why the offering became abominable because they offered not the Sacrifice according to the Commandment of God they would not have sodden flesh but raw If the doctrine of the Sacrament be corrupted if it be celebrated under one kinde if water be mingled with wine this is to pollute the Ordinance Object We are commanded to separate our selves from the wicked and to come out from amongst them 2 Cor. 6. 17. Answ. We must indeed come out from amongst those which do serve false gods and separate our selves from the familiar society of wicked persons but other separation was never practised by any Prophet or Apostle or ever meant Immediately there it follows Touch not the unclean thing that is do not joyn with others in their pollutions Ephes. 5. 6 7 11. Some say he speaks to professours of Christian Religion concerning Heathens to leave familiar fellowship with them as joyning in marriage and the like which is the thing he had spoken of immediately before To have none good is the property of a Church malignant to have all good and none bad is the property of the Church triumphant to have some good and some bad is the property of the Church militant Men openly wicked and scandalous should be cast out of the Congregation of Saints but it follows not that because such should be cast out and be not therefore others should abstain from the Assemblies of the Saints The Brownists abstain from coming to the Word and Sacrament amongst us because many openly prophane and known wicked men are admitted to our Assemblies therefore they think they cannot with good conscience serve God with such persons but no good man in the Scripture did therefore withdraw himself from the Temple or their Synagogues See M. Hilders on Iohn 4. 22. This Ordinance saith M. Burroughes must be received in a holy Communion or in a Communion of Saints 1 Cor. 10. 16 17. therefore all that come to receive the Sacrament must so come as they must be one body one spiritual corporation This Sacrament saith he is not defiled to the right receivers of it meerly because wicked men are present there but because the Congregation neglects their duty of casting out the wicked from thence when they discover themselves The example of the incestuous Corinthian 1 Cor. 5. saith he is a plain place for it A little leaven leaveneth the whole lump The Lump there is the Church communion and the Leaven the incestuous person while this leaven continues if you do not your duty to cast out this scandalous person your whole lump your whole communion will come to be defiled Particular persons and communicants come to be defiled in this if they neglect the duty that belongs unto them as Christians Matth. 18. 15 16 17. if thou â—ast done this duty to all scandalous persons in the Congregation then the sinne be upon the Church thou maist receive the Sacrament with comfort though wicked men be admitted there As I never found one word in Scripture where either Christ or his Apostles denied admittance to any man that desired to be a member of the Church though but onely professing to repent and believe So neither did I ever there finde that any but convicted Hereticks or scandalous ones and that for the most part after due admonition were to be avoided or debarred our fellowship M. Baxters Saints everlasting Rest c. 4. Sect. 3. See more there The rest of the Congregation is not polluted by the mixture of unworthy persons with them unlesse they be consenting to their wickednesse no more then in the duties of hearing and prayer with the wicked in a mixt Congregation M. Lâ—fo Princip of Faith and a good Consc. c. 52. For that Objection A little leaven leaveneth the whole lump Answ. This is a Metaphorical speech the meaning of it is not that one or two sinners cause the whole Congregation to be so corrupt and unpleasing to God that whosoever joyneth with them is polluted but alone this One sinner suffered and not punished the infection spreads farther and farther Objection We are commanded not to eat with a brother if he be so and so Answ. It signifieth to have familiar civil society with them in inviting them or feasting them But if one may not have familiar civil conversation with such much lesse may he eat with them at the Sacrament It follows not for in withdrawing our selves from them we punish them and shew our dislike of them but in withdrawing our selves from the Sacrament because of them we punish our selves The Church of Israel in the time of Hophni and Phineas was a mixt multitude In the time of Christ the Church of Ierusalem for they plotted Christs death and had decreed to cast out of the Synagogue every one that should confesse him Mr Downame saith None ought to refrain coming to the Lords Table because they see scandalous sinners and unworthy guests admitted For 1. The Apostle 1 Cor. 11. 28. doth not enjoyn us to examine others but our selves 2. Because the Apostles yea even Christ himself did joyn with those Assemblies in the service of God and particularly in the use of the Sacraments which were full of corruptions both in respect of doctrine and manners as viz. this Church of Corinth it self See 1 Cor. 11. 21. The word usually signifies to be drunk and here they are sharply reproved for a great fault 3. Because one mans sinne cannot defile another nor make the seals of the Covenant uneffectual to him who cometh in faith and repentance and even hateth that sinne which he seeth committed
minde without any sensible representation 2. The parts or kindes of worship that they be by him appointed which are 1. Ordinary such as are to be done constantly and in a setled course which are three-fold 1. Publick 2. Private 3. Indifferent 1. Publick 1. Preaching of the Word 2. The administration of the Sacraments Baptism and the Lords Supper 2. Private 1. Conference 2. Meditation 3. Indifferent 1. Prayer 2. Reading the Scriptures or other good 〈…〉 3. Catechizing 4. Singing of Psalms 2. Extraordinary such services as are tâ— be â—â—ne now and then upon special occasions 1. Fasting 2. Feaâ—â—ing 3. Vows 2. The Manner of the performance of Divine Service is three-fold 1. A due preparation before 2. A right carriage in them doing them 1. Truly and sincerely upon the right Motives Causes Gods Commandment and Will and our own Duty and need and for the right ends viz. the pleasing of God and procuring of Grace and increase of vertue in our souls 2. Reverently with a special apprehension of Gods presence and greatnesse 3. Faithfully with a believing of Gods truth therein and promising to our selves the blessing he hath promised 4. Devoutly that is with a diligent attention of the minde to the words and matter and whole work in hand 3. A right making Use thereof after The third Commandment enjoyns the common worship of God that is the right carriage of our selves to his honour in all our common affairs so far forth as we have any thing to do with him therein The general duty of it is to live holily To sanctifie God 1. Inwardly by seeing him in his works 1. Of chastisement to be patient penitent 2. Of Mercy to be thankful and obedient 2. Outwardly 1. In word by the lawful use of an Oath by a reverent mention of Gods Titles and Attributes upon any occasion by good conference and making confession of his truth 2. In our Deeds and Actions 1. In General to aim at his glory in all our works and live to him and not to our selves 2. More Particularly in two things 1. In suffering Persecution cheerfully for Righteousnesse sake 2. By a sanctified use of Gods creatures of any thing whatsoever we do whereto four things are required 1. Knowledge out of the word of God concerning the lawfulness of our doing such things 2. Craving Gods blessing in the use of Meat Drink Marriage 3. Returning Thanks to God for his goodnesse 4. Moderation in the use of them The fourth Commandment appoints the consecrating of a special time viz. every seventh day after six of labour to holy and religious exercises The full Summe of it is After thou hast bestowed six dayes in ordinary and common businesses thou shalt bestow the seventh day in exercises of piety and religion The things commanded in this precept are two 1. Preparation to the Sabbath in the word Remember which is done two wayes 1. All the week long by diligence fore-sight moderation in the labours of our calling 2. On the sixth day towards the end of it by a seasonable breaking off our labours and making all things ready for the Sabbath 2. Celebration of the Sabbath not only observing and keeping it our selves but preserving it and looking that our Inferiours and others under us at the least outwardly keep it We must 1. Rest from thoughts words and deeds that concern worldly things but only for necessity and mercy 2. Sanctifie it by bestowing it in the exercises of Religion which for the manner are to be done cheerfully consecrating the Sabbath unto the Lord as a delight The fifth Commandment enjoyns the performance of all such duties as appertain to men in regard of their place that we shew due respect to our Superiours Equals and Inferiours Our Duty to our Governours is to honour and reverence their persons willingly to obey all their lawful commandments to bear their reproofs and chastisements submissively patiently and fruitfully The particular Duty of Children to their Parents besides these common duties is 1. To love them very much to maintain them if need be in sicknesse and age and to be guided by them in marriage The particular Duty of Servants is to be trusty and painfull in the busisinesse committed to them by their Governours as well in their absence as presence The particular Duty of Subjects to their Kings and inferiour Magistrates is to defend their persons against all violence offered to them by any according to their places and to render them willingly all due services and paiments The Duty of People to their Teachers and spiritual Pastors is to submit to their Ministery and to reward them with plentiful maintenance The Duty of the younger to their betters in age is to behave themselves toward them reverently and to take their good advice Our Duty towards our betters in gifts is to take notice of their gifts and to respect them accordingly The common duty of all Governours towards those that are under them is to rule them wisely mildly and equally taking care by their authority to plant true Religion among them The particular Duty of Parents toward their children is to give them fit instruction and correction to help them to some honest Calling to dispose of them fitly in marriage and to lay up for them according to their meanes The particular Duty of Masters toward their servants is to use them justly and mildly for work diet reward and chastisement The Duties of man and wife each towards other are these Both must love each other above all other persons he must cherish her as his own body and she must be an helper to him and yeeld to him as her Head The particular Duty of Kings and other Magistrates is to make fit Lawes and to see them duly executed for the maintaining of peace honesty and godlinesse The Duty of Ministers toward their people is to guide them in the right way by life and doctrine to oversee their carriage and to administer the Sacraments duly to them The Duty of the ancienter toward their younger is to further them in goodnesse by grave carriage and good counsel Their Duty that have better gifts then others is to use the same readily and humbly for the help of such as want them The Duty of Equals is 1. To think better of their Equals then themselves and to esteem of them above themselves 2. In giving honour to go one before another 3. To be glad and well-satisfied at the raising and advancement of their equals to places above themselves The sixth Commandment enjoyns all due care of our own and neighbours safety Temporal and Spiritual For our own temporal safety we must shun all distempered passions and needlesse perils using food rest and other means of health and strength cheerfully and moderately For our spiritual safety we must carefully â—lee all sins and the occasions of them and use all means of getting grace and salvation For our neighbours natural safety we must keep wrath malice and hatred out
alwayes bound not to deny his faith and religion either by word or deed A man is noâ— bound alwayes to speak the truth but he is bound never to lie seign or play the hypocrite All the Commandments are delivered negatively save the fourth and the fifth 5. The Lord that gave us his Law made none for himself and being the Law-giver he is above his own Law and may dispense with it upon his own will and pleasure as he did to Abraham commanding him to offer up his onely Sonne in Sacrifice which being commanded was to him just and honest by speciall prerogative which in another had been dishonest and unjust 6. The meaning of every precept must be taken from the main scope and end for which it was given and all those things to be included without which the precept cannot be performed therefore one and the same work may be referred to divers precepts as it pertaineth to divers ends 7. Under one vice expresly forbidden all of the same kinde and that necessarily depend thereon as also the least cause occasion or incitement thereunto are likewise forbidden Mat. 5. 21 22 27 28 29. 1 Thess. 5. 22. Under one duty expressed all of like nature are comprehended as all meanes effects and whatsoever is necessarily required for the performance of that duty The cause is commanded or forbidden in the effect and the effect in the cause 8. Where the more honourable person is expressed as the man let the woman understand that the precept concerns her where the duty of one man standing in relation to another is taught there are taught the duties of all that stand in like relation one to another as when the duty of one Inferiour toward his Superiour is taught there is taught the general duty which all Superiours owe to those that be under them which Inferiours owe to those that are over them and which Equals owe one to another 9. The Law forbids the doing of evil in our own persons and the helping or furtherance of others in evil though but by silence connivence or slight reproof and it commands not onely that we observe it our selves but that we preserve it and what lieth in us cause others to keep it Thou thy Sonne and thy Daughter must go over all the rest of the Commandments as well as the fourth 10. The Law is set forth as a rule of life to them that be in Covenant with God in Jesus Christ God in Christ is the object of Christian religion and of that obedience which is prescribed in that Covenant That immediate worship and service which we owe to God and must perform according to his prescription which is usually called Piety or Godlinesse is taught in the Commandments of the first Table Our Saviour reduceth the summe of these Commandments to this one Head Thou shalt love the Lord thy God with all thy heart soul strength and thought that is whatsoever is within thee or without thee even to the losse of thy life goods and good name all must yeeld to the Lords calling whensoever he will make trial of thy love towards him This particular duty may well comprehend all the rest for as is our love so is our faith and obedience God is loved above all things when in all that he promiseth he is believed and in all that he commandeth he is obeyed The general sins against the Commandments of the first Table are 1. Impiety which is a neglect or contempt of Gods true worship and service inward and outward Isa. 43. 22 23. 2. Idolatry which is the worship of false gods or of the true God after a devised manner of our own Amos 5. 26. That duty which we owe unto men by the Lords Commandment and for his glory which is usually called honesty or righteousnesse is taught in the Commandments of the second Table Our Saviour bringeth them to one head Thou shalt love thy Neighbour as thy self that is without fainting coldnesse delay or feigning from the heart fervently when and so long as occasion is given By Neighbour is meant not only our Friend or Kinsman but whosoever and of what Countrey soever that wanteth our help especially he that is of the houshold of faith The general sins against the Commandments of the second Table are 1. Inhumanity and injustice when we disregard our neighbour or deal injuriously with him 2. Partiality in affection when we love our friends but hate our enemies favour some for carnal respects contemn others that are to be respected Six Commandments are set down in many words and four nakedly in hare words as the sixth seventh eighth and ninth because men will easily be brought to yeeld to them The Scripture shews to man two wayes of attaining happinesse one by his own works called the Law the other by faith in Christ called the Gospel The Law driveth us to Christ and faith doth establish the Law Rom 3. 31. The Summe of the Law is abridged in the ten Commandments which God delivered on Mount Sinai and after wrote in two Tables This declareth our whole Duty 1. To God immediately which is in the first Table 1. Principal to make him our God Command 1. 2. Lesse principal in regard of 1. Sorts of worship to be performed unto him which are two 1. Solemn Command 2. 2. Common Command 3. 2. The giving of a set time to him Comman 4. 2. To God mediately and immediately to man for Gods sake in the second Table here his duty is shew'd 1. Severally to 1. Some kinde of persons specially Command 5. 2. To all generally in regard of 1. Their Persons for 1. Life Command 6. 2. Chastity Command 7. 2. The things of their Persons both Goods Command 8. Good Name Command 9. 2. Joyntly to all these in regard of the first motions of the minde and will in Command 10. CHAP. II. Of the first Commandment THou shalt have no other Gods before me SOme Divines judge that those words I am the Lord thy God which brought thee out of the Land of Egypt do contain the affirmative part of the first precept and the latter Thou shalt have no other Gods before my face the negative For these two sentences are elsewhere often joyned together as they be here and our Saviour citing the first Commandment rehearseth it thus Hear O Israel the Lord our God is one Lord. Besides say they if the words be not conceived as a form of commandment yet it must necessarily be understood to command the Worship of the true God and it so pertains to the understanding of the Precept that it cannot be separated from it Other Divines hold the first words to be a Preface to all the Commandments Buxtorf de Decalogo saith these words contain an Enunciative not an Imparative speech therefore they are not a Precept but rather a general Preface to the whole Decalogue in which reasons are brought why we are bound to obey him
4. That it hinders their acceptation Revel 9. 20. 2. By the Minister 1. A spirit of uncleannesse works in the Prophets Zech. 13. 2. 2. A great deal of pride Col. 2. 18. 3. A vehement desire of drawing proselytes after them Gal. 6. 13. 4. Horrible hypocrisie Matth. 23. 13 14. 5. Worldly wisdom and fleshly ends 2 King 16. 11. 6. A constant ignorance and idlenesse in them While they slept the envious man sowed tares 7. Cowardise Gal. 6. 12. 3. By the people 2 Thess. 2. 10 11. Hos. 5. 11. Amos 4. 5. Three things about the worship of God are to be considered 1. The kindes of it that is as was before said certain orders of actions to be performed 2. The parts of it that is each action of each kinde so receiving the Lords Supper is a kinde of worship the action of giving taking eating drinking with the things hereby represented are parts 3. There are certain circumstances and solemnities for the manner of celebrating those parts and kindes Now the two former must be expressely commanded The later must not be forbidden nor condemned onely a thing of solemnity is changed into a part when a religious necessity is imposed upon it and a spiritual efficacy conceived to be annexed unto it as appears in the Priests garments in the Law Thus for example Prayer is a kinde of Gods worship the confession of sins Petition and Thanksgiving for benefits be parts of this kinde of worship and so are the person to whom and the person in whose name necessary things for the matter of the worship But now whether I pray in such or such a place whether with eyes lift up or cast down whether kneeling or standing whether with mine head covered or uncovered these are certain points of solemnity as it were adjuncts of the exercise And here it is sufficient that I use no such circumstance as is condemned nor neglect any that is commanded but if I do esteem it a matter of religious necessity to God-ward to pray in such a place rather then such and conceive that my prayers shall be more effectual for my good there rather then elsewhere not having any such warrant from God I do now turn the circumstance into a part of worship and seeing it is not from God of false worship The several kindes and parts of Gods worship are either Ordinary or Extraordinary I. Ordinary 1. Publick 2. Private 3. Indifferent First Publick such as ought to be usually and onely performed in publick Assemblies of whole Congregations in one known appointed place as being open and publick professions of our allegiance to God Such are two alone 1. Preaching of the Word which hath two main parts 1. The Explication and Declaration of any part of holy Writ or any point of Doctrine contained in holy Writ 2. The Application of that part of holy Writ or point of Doctrine so contained in Scripture to teach admonish exhort correct comfort for which things it is most fit and convenient The second publick worship is administration of the Sacraments that is of the seals of the new Covenant of Grace which are two alone 1. The seal of ingraâ—fing into Christs body called Baptism where the parts are outward washing with water inward bestowing the bloud of Christ to wash and purge the soul. 2. The seal of our nourishment in Christ whereof the parts are outward on the Ministers part taking blessing breaking distributing bread and wine on the receivers taking eating and drinking bread and wine inward certain works of God in giving his Sonne and of the receiver in receiving him This is publick worship Secondly Private two 1. Meditation by ones self alone of the Word of God or the parts of it in any particular matter the parts of which are consideration of the truth thereof and application of the same to ones self 2. Conference with a few others which is a mutuall propounding of mens judgements of any part of Scripture or point of Religion for their mutuall edifying as Paul went up to conferre with Peter and with the chief Apostles Thirdly Indifferent which may be done both publickly and privately yea which must be done both in private by each person and family and also may be done and most of them must be done by the whole Assemblies of men professing true religion These are ordinary which must be of constant and continual practice day by day as occasion serveth which are four 1. Reading the Scriptures and good Books or hearing them read which is an intentive observing of the things contained in the Word or such godly Books as tend to make the points of doctrine in the Scripture contained more plain and usefull unto us 2. Catechizing which is a particular teaching the principles of Religion by Question and Answer necessarily required of all Housholders and Ministers to the young or ignorant people of the Parish For the Housholders it is apparent in that Commandment that they should whet these things upon their children for Ministers Let him that is catechized in the Word make him that catechizeth him partakers of all good things Where catechizing is made a part of the ministerial function of a Pastor in regard of which maintenance is due unto him 3. Prayer Pray continually saith the Apostle for private prayer Enter into thy closet and pray saith our Saviour Christ and Mine house shall be called a house of prayer saith the Lord himself for publick worship 4. Singing of Psalms whether Scriptures or other conformable unto Scripture made by godly men ones self or others it is not material as some think for so saith David Sing unto the Lord a new song and so saith the Apostle Edifie your selves with Psalmes and Hymnes and spiritual Songs the word translated Hymnes signifieth such a Song as is uttered with voice alone but Spirituall Songs and Psalmes are such as are sung to the tune of any well tuned Instrument of musick but must be so performed as may be for edification And these are ordinary services The extraordinary services are such as are to be performed upon particular and special occasions either publick or private such are 1. Fasting which is the setting of an artificial day at least apart to the work of humiliation and reconciliation 2. Feasting which is the setting of so much time apart to the work of rejoycing 3. Vowing which is a tying of ones soul by Gods name unto Gods self to do or not to do a thing lawful for his furtherance in godlinesse These be all the kindes of worship which God in his Word requireth and the performance of them each in their place and order is required at the hands of all Gods people by vertue of this Commandment so that each man and woman stands bound in conscience constantly to perform the publick and private as God gives ability and the extraordinary upon such extraordinary occasions as fall out to require the performance of them
special a blessing could have endured to see Gods holy Altar by any of his Priests polluted with so fearfull an abomination and so expressely forbidden yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to God as a perpetual Nazaritesse Whence followed at least in the opinion of those times a necessity of remaining a Virgin and child lesse so that his example must warn us before vowing to consider distinctly and seriously what we vow Thus we have shewed you what diligence is required before the worship In the worship is required as great diligence Rom. 12. 11. First With our understanding and thoughts to make them attentive that we may heed what we do and apply our thoughts and conceits alone that way that so there may be an agreement betwixt body and minde Thus in praying we must mark what it is that we ask confesse or give thanks for so that we understand our selves and be able to approve that we have asked nothing but what we might In hearing we must listen and attend that we may carry away the Word and let it not leak we must binde our mindes to give heedful attention according to that Let him that hath an ear hear what the Spirit saith Hear O Israel saith Moses often Hear O children saith David So in the Sacraments we must mark each action and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward When we see the bread consider of Christs presence and power to nourish when we see the wine of his presence and power to comfort so in the other actions when we see the breaking of the bread think of his death when we see the giving consider of Gods offering him and so in every action we must serve the Lord with our whole heart whereof one part is this observing attending marking the action Secondly We must bring our affections to be so moved as the nature of the exercises requireth which is that which is commended in the good Iosiah his heart melted in hearing threatnings and the Thessalonians received the Gospel with joy in prayer we must be fervent and in the Sacrament we must bring our hearts to a feeling sorrow for Christs death and our sins and to a joyful remembrance of the great work of our redemption so it must be a sweet mixture of joy and sorrow so must we worship God with our whole heart for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship as hath been said so in prayer David cried unto God was earnest about his requests This earnestnesse of affection is a very necessary thing to make the worship of God we perform acceptable and this is diligence in the worship There must also be diligence after the worship in a care to make good use of it and to observe our growth by it and to perceive what proceedings we make in godlinesse by all the services we perform seeing all that we do tends to this end the Sacrament Word Prayer should nourish grace all to confirm and strengthen the grace of the inward man All duties to God must be done with all the faculties of the inward man 2. With the intention of all the faculties The demeanour of the body lies in this that it is a fit instrument to serve the soul. The Turks worship Mahomet more reverently then Christians the true God a vain carriage of the body is an evident argument of a vain minde 2. The soul should be active the whole inward man the understanding should be ready to apprehend truth the will to choose it the memory to retain it the conscience to submit unto it Isa. 58. 5. 1 Cor. 14. 15. Reasons why the inward man must be active in worship 1. God will be worshipt according to his nature Iohn 4. 24. 2. The soul is the man the main of sinne lies in the soul Mic. 6. 7. 3. The soul only is the seat of grace Ephes. 3. 17. 4. The end of all Christian duty is communion with God he can have no communion with the body 5. In this doth the glory of all a Christians duties consist Mark 13. 33. Revel 5. 8. 6. This onely makes the duty fruitful the fruit of the duty lies in the activity of it After the duties done there should be 1. An impression of Gods holinesse upon us Exod. 34. 29. Acts 4. 13. a savour of the duties we have done 2. When we have found out God in a duty we should ingage our hearts to that duty ever after Psal. 116. 2. and it should encourage us in all the services God requires Gen. 29. 1. 3. We should be very thankful to God for every good motion thought new discovery 1 Chron. 29. 13. The special duties after the Word Prayer and a Vow are these After the Word to call our selves to account what we remember and so to search if it be true and ponder upon it our selves with a chewing of the cud and the life of hearing depends on it This is digesting the Word this is causing it to take root this is ingraffing it in the heart and if we have convenient means of company we ought to conferre of it and advise together about it that one may help another so did the Bereans searching the Scriptures after Pauls speaking the Gospel to them The next for prayer is as David saith to wait on God to look for and continue though we be defer'd to look for what we have begged and to observe how it is granted that accordingly we may be thankfull or humbled and increase our earnestnesse When a man prefers a Petition to the King he gives his attendance to see what successe so must we to God Our eyes must behold him as the eyes of the handmaids the Mistresse so that we may be able to see whether he be angry against our prayers or condescend to them and if he do seem angry yet we may not faint but follow him still if we have praid against a temptation we must look for power against it and if we feel power rejoyce in God that gave it if not pray again and still wait renewing our supplication so if we have desired any grace or benefit either temporal or spiritual according to Gods Word we must not make haste or be heedlesse but even wait and attend his leisure as one that is infinitely better and wiser then our selves Next for vows the uses must be a special care of our vow to fulfill it for the word is expresse Thou shalt pay thy vows and thou shalt not go back if the vow be of things lawful else we must not stand to it but with great repentance for the vow perform Gods Commandment rather then our vow Thus you have heard of truth and diligence there are required two things more Faith which is a
of all that good they had by him or of all that they might have hoped to have enjoyed by his means if he had lived Furthermore publick persons are injured both the Magistrate in that the Laws and orders by him justly made are like mounds by an unruly beast troden down and broken and the whole Common-weal in that both the peace and quietnesse thereof is disturbed and seeds of discord and enmity sown among the members thereof for most times the murder of one breeds a quarrel amongst many that survive and also a member thereof is cut away to the hindring it of that service which his sufficiencies either for the present did or for the future might have afforded it And lastly A stain and blot is cast upon the face thereof and that such a stain as cannot be washed away but by the bloud of him that did cast it on It is also mischievous to the committer exposing him either to a violent death by the hand of the Magistrate or to fearfull punishments by Gods hand For the bloud-thirsty man shall not live out half his dayes and to everlasting damnation at last for murderers must be without unlesse repentance come betwixt Murder hath often been strangely discovered by Dogs Cranes Crows See the Theatre of Gods Judgement Chap. 11. Psal. 9. 12. Habakkuk 2. 11. and Camera Histor. Meditat. l. 2. c. 6. Luther reciteth a story of a certain Almaigne who in travelling fell among thieves which being about to cut his throat the poor man espied a flight of Crows and said O Crows I take you for witnesses and revengers of my death About two or three dayes after these murdering thieves drinking in an â—nne a company of Crows came and lighted upon the top of the house whereupon the thieves began to laugh and say one to another Look yonder are they which must revenge his death whom we dispatched the other day The Tapster over-hearing them told it to the Magistrate who presently caused them to be apprehended and upon their disagreeing in speeches and contrary answers urged them so farre that they confessed the truth and received their deserved punishment See Goularts memorable Histories p. 415 416. to 429. Self-murder is a great sinne and a manifest breaking of this Commandment For as in all the other Commandments the Lord doth forbid men to wrong themselves as well as their Brethren so likewise in this no man may sinne against his own honour and dignity no more then against the honour and dignity of another No man may defile his own body nor waste his own goods nor blemish his own name more then his neighbours therefore neither may he kill himself The killing of ones self is the highest degree of violating this Commandment because it crosseth the nearest of all bonds and observes not the rule of charity there where most charity is due for love should alwayes begin at home 2. This fact crosseth the strongest inclination of nature and clearest principles of reason for nature makes a man desirous of his own being and studious of his own preservation This is then contrary to the two strongest laws and rules of life the Law of God and nature 3. The causes of doing it are very naught First It comes from extremity of pride and impatiency He will not be at Gods command nor at his direction nor be at all unlesse he may be as he will himself and so it ariseth from an untoward mixture of high-mindednesse and base-mindednesse Base-mindednesse because he hath not strength enough of resolution to bear some evil which he feels or foresees high-mindednesse because he will not stoop unto the ruler of all things to bear the burden which he layes upon him 2. Another cause of this sin is horrible despair infidelity A third cause of it is an enraged conscience as in Saul Iudas Achitophel 4. The vehement temptation of Satan taking advantage either of a melancholick constitution of body or of the affrightments of conscience Thirdly The effects of it are bad for by this means a man wrongs God himself and the world He wrongs God first by breaking his Commandment 2. By defacing his Image 3. By leaving his standing wherein he was placed by him without and against his will Secondly He wrongs himself for he extreamly hazards himself to damnation if not certainly casts himself into hell for he runs upon a most palpable and fearfull crime and leaves himself no leisure at all to repent of it It is a hard thing to hope that he should be pardoned who willingly thrusts himself out of the way of repentance and doth commit such a fault that we never read of any in Scripture that did commit it but damned reprobates Lastly He doth great wrong to others also his friends and well-willers to whom he gives occasion of the greatest grief that can possibly befall them about the death of their friend in that the manner of dying is so uncomfortably wretched Besides to all the world it leaves a miserable scandal seeing all think and speak hardly of him that hath so done and it leaves a bad example to others Sauls murdering of himself made his own armour-bearer do it Iudg. 16. 30. Samson by publick calling as a Judge and singular divine calling as a Type of Christ and deliverer of the Church did pull the house down on himself and the Philistims that by his death he might deliver unto death the publick enemies of the Church Heb. 11. 32. Besides It cannot be said that Samson killed himself indeed he died with them but the end he propounded was not that he might die but he sought revenge upon the enemies of God which was the work of his calling and that which was like to bring and procure it As a zealous and diligent Preacher who by his pains and study in his Ministery impaireth and spendeth his health and strength cannot be said to be the procurer of his own untimely death for he hath spent his strength in his calling to which end God gave it him See Elton on this Command and M. Baxters Saints everl Rest par 1. Sect. 6. The Heathen Philosophers have adorned this fact as Cato is extolled for it see therein the vanity of mans reason and wit that can fall in love and liking yea admiration with such a monstrous wickednesse Amongst the Donatists there were the Circumcelliones who gloried in casting themselves down from rocks into the fire or by yielding themselves to death other wayes because it is written that the flesh is to be mortified and he that hates his life shall finde it With us the self-murderers are accustomed to be cast out in high-wayes or else in places where none else are usually buried and to have a stake knocked into them for the great horrour of the fact and to warn others Helps against this sinne 1. Maintain the peaceable and pure estate of your consciences this will make life sweet to him that
word all wanton and uncleanly speeches phrases songs that may be and is called wanton which tends to satisfie unlawful lust in ones self and to provoke it in another Words that may enkindle and enflame grosse words tales of unclean acts and sonnets that have such a kinde of description of those actions as tend to set the minde on fire with them This is that which the Apostle cals rotten communication when he saith Let no corrupt or rotten communication come out of your mouths and again It is a shame to name the things that are done of them in secret When a man talks of any impure action with delight when he maketh mention of any impure part or deed with intent to stirre up others especially when he doth sollicite another unto this deed by such speeches or means this is an horrible sinne for nothing then stands betwixt words and deeds but want of opportunity This is the breach of this Commandment in Word Now follows the breach of it in Act or in Deed. And that is in regard of things leading to the action or the action it self 1. In regard of things leading to the action there is wantonnesse or lasciviousnesse so the Scripture cals it in the several parts of the body the eye the ear the foot the hand And 2. In the whole body as all impure imbracings and kissings which is called by the Apostle dalliance or chambering and mixed dancing of men and women especially if it be a wanton dance with a wanton ditty Thus is this Commandment broken by actions leading to the leud deed Now by the deed it self either out of Matrimony or in Matrimony Out of Matrimony by two sins 1. Uncleannesse 2. Fornication Uncleannesse is all strange kinde of pleasure by this act where it is done otherwise then according to the rule of nature this is either with others or with ones self There is a self-pollution 1. Speculative in wicked and unclean thoughts therefore God is said to be The searcher of the heart and reins which are the center of those lusts Matth. 5. 28. 2. Practical in unclean acts Some Divines say polluting of ones self is a greater sinne then the polluting of others because it is against a greater relation but in polluting others they pollute themselves therefore that is the greatest sinne Fornication is when two single persons that have not entred into a Covenant of Marriage do abuse each others bodies It is called Fornication à fornicibus in quibus Romae solebant meretrices prostrare from the vaulted houses where such strumpets used to prostitute themselves 1 Cor. 6. The Apostle hath several arguments there to prove fornication to be a great sin vers 13. 1. It crosseth the end of Gods Creation The body is not for fornication but for the Lord. A third Argument is drawn from the glorious resurrection vers 14. glory and immortality shall be put on the body therefore it should not be polluted here A fourth Argument is drawn from the spiritual relation between the body and Jesus Christ it is a member of his mystical body ver 15. A fifth from the spiritual Union between the body and the Lord vers 16 17. A sixth from the intrinsecal pollution that is in the sinne of fornication above other sins vers 18. No sins are more against ones own body A seventh Argument is taken from the inhabitation of the Spirit in them vers 19. They are dedicated to the Lord no unclean thing might come into the Temple when it was dedicated to the Lord 1 Cor. 3. 17. The eighth is drawn from the voluntary resignation that the people of God have made of themselves soul and body unto God Ye are not your own vers 19. therefore Gods it is an act of justice suum cuique tribuere The ninth is drawn from the act of redemption v. 20. You are bought with a price Christ hath purchased the body as well as the soul therefore you should gratifie God with both It is a fearful sinne No fornicatour shall enter into the Kingdom of Heaven 1 Cor. 5. 11. 6. 9. Reasons 1. It is a cause of many other sins Prov. 23. 28. 2. A punishment of other sin Eccles. 7. 26. Prov. 22. 14. Rom. 1. 24 26 28. 3. It is directly opposite to sanctification 1 Thess. 4. 3 4 5 7. 4. No sinne is committed with such delight and pleasure as this is and therefore it must bring in the end more bitternesse to the soul therefore the Scripture speaks so often of the bitternesse of this sinne Heb. 12. 15 16. Iob 13. 26. These tricks of youth will be bitter to men one day Prov. 5. 3 4. Eccles. 7. 27 28. See Iob 3. 12. Prov. 6. 30 31. Heb. 13. 4. Rev. 21. 8. The Turks thus punish whordom they take the paâ—ch of a beaâ—â— new killed and cutting a hole thorow thrust the adulterers head in this dung-wallet and so carry him in pomp thorow the streets Some Countreys punish it with whipping others with death The punishment which in the Old Testament was appointed to be executed against it by the Civil Magistrate was death Levit. 20. 10. Thus is this Commandment broken out of marriage in marriage it is broken by the married in regard of others or themselves In regard of others by the sinne of adultery which is coming near another mans husband or wife For whoremongers and adulterers God will judge and those that do such things shall not inherit the kingdom of Heaven He that committeth this sinne doth his neighbour greater wrong then if he had robbed and spoiled him of all other his goods and possessions whatsoever Therefore the Lord in the Decalogue hath placed that Commandment as a greater before that of theft and Salomon Prov. 6. 30 35. maketh the Adulterer farre worse then a thief because he may make satisfaction to a man for the wrong he hath done him so cannot the Adulterer That is a dreadful Text Prov. 2. 19. The mother of Peter Lombard the Master of the Sentences and Gratian the Collector of the Decrees and Peter Comestor an Authour of School-Divinity was but a whore and she being near unto death confessed her sinne and her Confessour reproving the crime of her adultery committed and exhorting her to serious repentance she answered she confessed adultery was a great sinne but when she considered how great a good followed thence since those her sons were great lights in the Church she could not repent of it A Papist in Queen Maries time taken in adultery in Red-Crosse-street said Yet I thank God I am a good Catholick Sylla sirnamed Faustus hearing that his Sister had entertained two adulterers into her service at once which were Fulvius Fullo and Pomponius whose sirname was Macula he put it off with a jest upon their names Miror inquit sororem meam Maculam habere cum Fullonem habet Of this sinne there are two kindes First Single
still in God 1 Sam. 2. 7. Hos. 2. 9. therefore God may take away one mans Estate and give it to another 2. The Egyptians had forfeited what God had given them therefore it was just with the Lord to take it away 3. He might do it not onely as an act of vindicative justice to the Egyptians but as an act of remunerating justice to the Israelites there being no Magistrates to do them justice and reward them for their service Gen. 31. 9 16. 4. The Hebrew word there used signifies to ask or desire and Iunius and Ainsw on 12. 36. render it not to borrow It may be questioned whether it be just to punish theeves with hanging when the Law of God hath not appointed this punishment Exod. 22. Some therefore think our Law hath been too severe that way and too remisse in case of Adultery Chrysostome saith Ubi damnum resarciri potest non est homini adimenda vita yet by the Law of Moses he that stole a man though he could restore him was punisht with death But there is no comparison say some between goods and the life of a man yet those thieves that either assault a mans person on the high-way or break open a mans house to rob him are great offendors Draco the Law-giver of Athens appointed death to be the punishment of theft Solon mitigated that rigour and punished it with double restitution The Locrians put out his eyes that had stolne ought from his neighbour The Hetrurians stoned them to death There was no Common-wealth where this sin was not highly detested and sharply punished except the Lacedemonians where it was permitted and tolerated for their exercise of warlike Discipline Mr. Gage in his Survey of the West-Indies c. 12. saith in Nicaragua they adjudged not a thief to death but to be a slave to that man whom he had robbed till by his service he had made satisfaction A course saith he truly more merciful and not lesse just then the losse of life Mens excuses for it First It is but a small matter 1. Thou art the more to be condemned is it but a little matter and wilt thou venture that which is more worth then all the world thine own soul for it 2. Thou then maist the better forbear it 3. Hadst thou a tender conscience it would much trouble thee Austin was troubled for his stealing of apples when he was a boy and this he records in his Confessions too he thought it so much 4. By this little the Devil will carry thee to greater it may be in consequence great a great tree groweth from a little Mustard-seed Secondly They do it for necessity Solomon saith If a man steal for necessity men will not much condemn him but he speaks it comparatively with the sin of adultery there can be no necessity to sin though when a man steals that hath enough it is a greater offence Thirdly They have enough from whom they steal This doth not therefore warrant them to pervert all right and justice as if they were Magistrates or God himself to appoint how much every one should have Fourthly They do it secretly they shall not be known nor discovered God and thy own conscience are enough to manifest it to all CHAP. X. The ninth Commandment THou shalt not bear false witnesse against thy Neighbour Hebr. word â—or word Thou shalt not answer about thy neighbour a testimony of falshood That is thou shalt not answer in judgement eiâ—her for or against thy Neighbour falsly THe word answer is sometimes in Scripture taken more generally for speak as Prov. 15. 1. Matth. 11. 25. and so it is here to be taken as if it had been said Thou shalt not speak any thing whereby thou maist hurt the good name and credit of thy neighbour The former Commandment was concerning our own and our neighbours goods this requireth that we hurt not our neighbours nor our own good name but as occasion shall be given maintain and increase it By neighbour he understands any man for every man is neer to thee by nature of the same blood and flesh Act. 17. 26. Isa. 58. 7. The secret and inward breach of this Commandment consisteth in ungrounded suspition and unjust judging and condemning of our neigbours contrary to the expresse commandment of our Saviour Matth. 7. 1. The outward breach of it is either without speech or with speech Without speech either by gesture or silence By gesture when one useth such a kinde of behaviour as tends to vilifie mock and disgrace his brother Psal. 22. 7. By silence when one holds his peace though he heareth his neighbour slandered and he can testifie of his own knowledge that the things spoken are false and injurious By speech this Commandment is broken either by giving or receiving By giving out speech either true or false One may slander another by reporting the truth if one speak it unseasonably and his end be evil and malicious this was Doegs fault 1 Sam. 22. 21. In speaking that which is false either concerning ones own self or another Concerning himself 1. In boasting and bragging Rom. 1. 30. 2. By excusing those faults we are charged with or are guilty of 3. By accusing as when men in a kinde of proud humility will deny their gifts with an intent to get more credit So much for breaking this Commandment by speaking that which is false concerning themselves Now it follows concerning others and that is either publick or private Publick when the Magistrate or Judge passeth false sentence in any cause that comes to be heard before him Herein also may Counsellors offend when they uphold and maintain an evil Cause for their fee. Witnesses also do offend this way when they come before the Judges and give a false and lying testimony This is a hainous sin as appears by the punishment Deut. 19. 18 19. 2. Private either in unjust accusing or unjust defending That unjust accusing privately is called slandering and back-biting when one will speak ill of his neighbour and falsely behind his back The causes of detracting or back-biting are 1. Want of consideration of our selves Gal. 6. 1. We are not humbled for the world of corruption that is in-bred in us 2. Uncharitablenesse and malice Iam. 3. a malicious heart and reviling tongue go together 3. Pride and envy the Pharisees could not give our Saviour one good word because of their enâ—ie against him whose way Doctrine and conversation did contradict and obscure theirs 4. An hypocritical affectation of holinesse above others Ex hoc uno pij sumus quod alios impietatis damnamus so the Pharisee dealt with the Publicane so the Papists traduce us as vile they are the onely Saints There are divers waies of back-biting or detracting 1. To impose falsely a fault upon the innocent party as when the Pharisees charged Christ that he was an Impostor and wine-bibber so when Potiphar's wife forged that tale against
l. 3. p. 237 The Creation of it a special work of God l. 3. p. 237 238. It s circular motion refuted l. 3. p. 237. m. l. 3. p. 241. m Earthquake Earthquake the cause of it l. 3. p. 236. m. It is general or particular ibid. Ecclesiastes Ecclesiastes why so called its Author l. â— p. 36 The summe of it and the best Interpreters of it ibid. Election Election what the word signifies l. 3. p. 219 It is described ibid. And the description explained l. 3. p. 219 220 What the object of it l. 3. p. 220 Neither foreseen faith nor foreseen works the cause of it l. 3. p. 221 All are not Elected l. 3. p. 121 122 123 There is an Election of persons l. 3. p. 222 Element what and the number of the Elements l. 3 p. 237 238 Elephant his magnitude and understanding l. 3. p. 266 Empty no vacuum or meer empty place l. 3. p. 253 l. 4. p. 357 Epicure confuted l. 3. p. 296 300 Epistles Epistles why so called l. 1. p. 43 How they are divided and who best expounds them l. 1. p. 44 46 In what order they were written l. 1. p. 46 47 Ephesians who best expound it l. 1. p. 48 Erasmus commended l. 1. p. 113. m. 116. m Errour l. 4. p. 358 359 Esther Esther why so called and by whom written l. 1. p. 34 Who are the best Expositors of it ibid. Eternity The world not Eternal l. 2. p. 226 227. l. 3. p. 225 God is Eternal l. 2. p. 147 148 149 What Eternity is l. 2. p. 147 Evangelists Evangelists who l. 1. p 44 The harmony and difference between them l. 2 p. 4â— Evil. Evil what it is l. 8. p. 651 What deliverance from Evil means l. 8. p. 652 Excommunication what it is and its parts l. 6. p. 467 Exodus Exodus why the second Book of Moses is so called l. 1. p. 31 Contains a history of above a hundred years l. 1. p. 31 The best Expositors of it ibid. Expositors of Scripture who are the best among the Jews Fathers Papists Protestants l. 1. p. 112 113 Ezekiel Ezekiel what it signifies l. 1. p. 38 When he prophesied ibid. The best Expositors of it ibid. Ezra Ezra who the Author of it l. 1. p. 33 The best Expositor of it l. 1. p. 3â— F Faculty FAculty what l. 7. p. 540 Three reasonable Faculties in man ibid. Faith Faith what it is l. 7. p. 502 503 How taken in the New Testament l. 7. p. 499 500 Three things in it l. 7. p. 500 Its object and acts ibid. It s subject l. 7. p. 501 502 The degrees of faith l. 7. p. 503 Faith of Adherence and Assurance l. 7. p. 504 505 Its end is everlasting life l. 7. p. 505 How it is wrought ibid. How it differs from hope ibid. It is an excellent grace l. 7. p. 506 Whether Infants have Faith and whether it be in the glorified Saints l. 7. p. 506 507 Whether justifying Faith be commanded in the Decalogue whether it or repentance precede l. 7. p. 507 Christians should endeavour to live by faith and what it is to live by it l. 7. p. 507 508 Motives to get Faith and helps to it l. 7. p. 509 Whether Faith alone doth justifie l. 7. p. 503 528 529 Fruits of Faith l. 8. p. 744 745 746 747 Faithfull God is Faithfull l. 2. p. 184 185 What Faithfulnesse is l. 2. p. 185 186 Ministers must be Faithfull in their calling l. 6. p. 460 Fall of man l. 4. p. 303 304 Familists Familists rest wholly in an immediate private spirit l. 1. p. 16 Confuted l. 7. p. 539 Fasting What religious Fasting is l. 8. p. 735 736 What we must abstain from l. 8. p. 73 The ends and means of a religious Fast l. 8. p. 736 737 The usual time of a Fast and for Fasting l. 8. p. 737 The Popish Fasting condemned l. 8. p. 738 Fathers Fathers what they were l. 1. p. 112 113 Some of them commended l. 1. p. 112. to 116 Fear Fear what it is the kindes of Fear the measure of it l. 7. p. 571 How it is taken its object and effects l. 7. p. 571 572 Christs great Fear l. 5. p. 429 Feasting Holy Feasting the nature of it and helps to it l. 8. p. 739 Fire l. 3. p. 240 Fisheâ— a great work of God l. 3. p. 261 262 Flattery Flattery l. 4. p. 359 Flight what it is l. 7. p. 561 Forgiveness Forgiveness of sins what l. 7. p. 519 Every one of Christs subjects hath his sins forgiven l. 7. p. 519 The Forgivenesse of sins is free and full l. 7. p. 519 520 God only forgives sins l. 7. p. 520 What is the meaning of the fifth Petition of the Lords Prayer l. 8. p. 647 648 649 650 Auricular confession not necessary to Forgivenesse of sins l. 7. p. 520 521 Fowls their nature and use l. 3. p. 263. 264 Free-will l. 7. p. 495. to 500 Frost what it is l. 3. p. 247 G GAlatians who best expound it l. 1. p. 48 Genesis Why the first Book of Moses is so called l. 1. p. 31 Contains a History of above two thousand years ibid. The best Expositors of it ib. Why the Jews might not reade in the beginning of Genesis the beginning and end of Ezekiel nor in Canticles ibid. The first Chapter of it divided l. 3. p. 231 232 233 Gentiles Gentiles many predictions of their conversion l. 1. p. 10 Some of them give testimony to sundry passages in the Scripture l. 1. p. 15 Ghost The holy Ghost is God l. 2. p. 21â— Glory Glory what it is in God and its several acceptions l. 2. p. 194 195 The difference between praise honour and glory l. 2. p. 195 Gloria whence derived ibid. How Gods Glory is manifested l. 2. p. 196 A double Glory in things l. 2. p. 197 Consectaries from Gods Glory l. 2. p. 198 199 Glorious God is Glorious l. 2. p. 194 195 196 197 198 Gluttony l. 4. p. 359 360 God How he is called in several languages l. 2. p. 121 That there is a God l. 2. p. 121. to 128 The knowledge of God is necessary profitable difficult l. 2. p. 121 122 We know God three wayes l. 2. p. 122 There is a three-fold knowledge of God ibid. What God is l. 2. p. 132 133 How the word God is taken in Scripture l. 2. p. 133 The several name of God l. 2. p. 133 His Attributes whâ—â— they be ibid How they diâ—â—â—â— from Properties and what rules are to be observed in attributing them to God l. 2. p. 134 How his Attributes are divided l. 2. p. 135 Good God is Good the chiefest good l. 2. p. 172 173 Goodnesse Goodnesso what it is and what in God l. 2. p. 172 The Properties of his Goodnesse and the difference between his Goodness and that in the creature l. 2. p. 173 174 Gospel Gospel was written by many and
best Expositors of it ibid. Iudgement The last Iudgement l. 10. p. 859 All are to be judged and by Christ l. 10. p. 859. to 862 The day of Iudgement terrible to the wicked but comfortable to the godly l. 10. p. 860 861 The time uncertain the place and signs of it l. 10. p. 861 862 The preparation and performance of it and Corollaries from it l. 10. p. 862 863 Iunius commended l. 1. p. 116 Iurisdiction Ecclesiastical l. 6. p. 466 467 Iustice. Whether inherent Iustice be actual or habitual l. 7. p. 518 Iustice what it is l. 7. p. 588 589 Iust. God is Iust l. 2. p. 181. to 184 Whether God see sinne in the Iust l. 7. p. 523 Iustification How the word is used in Scripture and what Iustification is l. 7. p. 512 The difference between it and vocation ibid. Whether all one with remission of sins l. 7. p. 513 The parts of Iustification l. 7. p. 514. to 521 One may be certain of his Iustification l. 7. p. 524 525 The several periods of Iustification l. 7. p. 515 Iustified Whether we be Iustified by inherent or imputed righteousnesse l. 7. p. 517 518 Whether we be Iustified by Christs active and passive obedience l. 7. p. 518 519 Whether faith alone Iustifies l. 7. p. 528 529 K KImchi commended l. 1. p. 112 Kinde God is Kinde l. 2. p. 191 Kingdom Kingdom of God two-fold l. 8. p. 643 The meaning of that Petition Thy Kingdom come l. 8. p. 643 644 Kings Kings why they are so called the Authors of those two Books and best Expositors of them l. 1. p. 33 Knowledge l. 7. p. 589. to 593 L LAbour Christ underwent hard Labours for us l. 5. p. 428 Lactautius commended l. 1. p. 115 Lamentations Lamentations why so called l. 1. p. 38 Where and how long Ieremy prophesied ibid Fit to write Lamentations and why ib. The best Expositors of it ib. Latine The Vulgar Latine Translation why so called l. 1. p. 64 Which are the best Latine Translations of the New Testament ib. Law Law what it is l. 9. p. 751 The Moral Law l. 9. p. 751. to 756 There are four precepts in the first Table and six in the second l. 9. p. 751 The Moral Law is in force in the Christian Church l. 9. p. 751 752 753 It is a glasse bridle rule ib. The Law cannot be perfectly fulfilled in this life l. 9. p. 850 831 Legends why so called l. 1. p. 24 Leviticus Why the third Book of Moses is so called l. 1. p. 31 32 The best Expositors of it ibid. Lexicon Which are the best Lexicous for understanding the Hebrew and Greek text l. 1. p. 111 Liberty The willing good necessarily hinders not Liberty l. 3. p. 272. 278. m. Life Several kindes of Life l. 2. p 139 140. l. 7. p. 537. 538 How Gods Life differs from the life of the creatures l. 2. p. 140 141 What spiritual Life is ibid. Wherein natural Life and it agree and differ ibid. Evidences of spiritual Life Motives to it and Means of it l. 7. p. 539 540 Life everlasting l. 10. p. 568. to 571 Light Light an excellent work of God l. 3. p. 240 241 Its abstruse nature and excellent use ibid. Limbus Insantum l. 10. p. 862 Lion A strange story of a Lion l. 3. p. 267 Living God is Living l. 2. p. 139. to 142 Long-suffering God is Long-suffering l. 2. p. 187 Lot The nature and use of Lots l 9. p. 792 793 When abused l. 9. p. 803. to 806 Love Love what in God l. 2. p. 167 168 The Properties of it l. 2. p. 168 Our Love to him ibid. The affection of Love in us what l. 7. p. 551 Gods Image in it ib. It s corruption and sanctification l. 7. p. 551. to 554 Luke Luke only makes a Preface before his Gospel and who best interpret him l. 1. p. 15 The difference between Lumen and Lux l. 3. p. 240 The Lutherans confuted about the ubiquity of Christs body l. 2. p. 147 Lying l. 4. p. 366 367 Lyranus commended l. 1. p. 116 M MAimonides commended l. 1. p. 112 Malachy when he wrote and who best expound him l. 1. p. 40 Maldonate commended l. 4. p. 367 Malice ibid. Man made after Gods Image l. 3. p. 288 Mark Mark wrote in Greek l. 1. p. 41 42 45 When he wrote and who best expâ—und him l. 1. p. 45 Martyrs Divers suffered for the truth l. 1. p. 14 15 How true Martyrs differ from false l. 1. p. 15 Masius commended l. 1. p. 117 Masse Masse why so called the evil of it l. 8. p. 700. to 703 Private Masse unlawful l. 8. p. 703 704 It is not lawful to be present at the Masse l. 8. p. 704 Massorites their exact diligence in numbering the words and letters and points of Scripture l. 1 p. 66 67 Masters their duty l. 9. p. 828 Matthew Matthew wrote in Greek l. 1. p. 〈…〉 Never any doubted of the authority of 〈…〉 〈…〉 When he wrote and who best expound 〈…〉 〈…〉 Mediatour Mediatour who and how Christ is our Mediator l 9 p. 4â—â— 450 Whether Christ was a Mediatour according to both his Natures l. 5. p. 410 411 Meditation Meditation what it is l. 1. p. 24 When it is fit to Meditate of the creatures l. 3. p. 230 231 Marks to try when we Meditate fruitfully of the creatures ibid. Meek How God is Meek l. 2. p. 171 Memory what it is its sanctification l. 7. p. 546 Mercy Mercy what in God l. 2. p. 177. to 181 How his Mercy differs from mercy in us l. 2. p. 177 On what terms and to whom he will shew Mercy l. 2. p. 179 What in us l. 7. p. 593. to 596 Metals Metals what l. 3. p. 249 Which most precious ib. m. Meteors what they are their several kindes and matter l. 3. p. 243 244 Micah Micah when he prophesied and who expound him well l. 1. p. 39 40 Minister Minister his calling l. 6 p. 456. to 459 The Minister afore the Church l. 6. p. 457 His duty l. 9. p. 831 832 The honour of that function and their maintenance l. 6. p. 460 461 Miracles Miracles of Confirmation and Preservation l. 1. p. 12 13 How true and false Miracles differ l. 1. p. 13 14 What they are l. 2. p. 127 128 Monks Monks why so called they are highly honoured by Papists l. 6 p. 479 480 Moon Moon how called in Latine and Hebrew l. 3. p. 260 It is the cause of the Seas ebbing and flowing ibid. Mortification l. 7. p. 535. to 538 Mountains a great work of God l. 3. p. 250 Murder Murder what it is l. 9. p. 835 A crying sin l. 9. p. 837 838 Self-murder a great sin l. 9. p. 838 839 Murmuring l. 4. p. 367 368 Mystery Mystery of the Trinity a great Mystery l. 2. p. 215 N Nahum NAhum when he wrote and who expound him best l. 1. p. 40
Name What is meant by Gods Name l. 9. p. 789 What it is to take Gods Name in vain ibid. Navigation The art of Navigation a great work l. 3. p. 252 253 Useful l. 3. p. 254 Nazianzen commended l. 1. p. 114 Necessary The Scripture is Necessary l. 1. p. 84 85 God is a Necessary Essence l. 2. p. 157 Nehemiah Nehemiah why so called l. 1. p. 34 The best Expositors of it ibid. Night Night what l. 3 p. 241 Its usefulnesse l. 3. p. 242 Numbers Numbers why the fourth Book of Moses is so called l. 1. p. 32 The best Expositors of it ibid. O Oath OAth the nature and use of it l. 9. p. 790. to 793 The abuses of it l. 9. p. 800. to 804 Obadiah Obadiah when he prophesied l. 1. p. 39 Dt Rainolds expounds him well ibid Obedience Obedience what it is l. 7. p. 543 Its kindes ibid. Obey We should Obey God and why l. 2. p. 166. l. 7. p. 543 544 Obscure Many things in the Scripture Obscure and difficult l. 1. p. 101. to 103 And why l. 1. p. 102 The difference between Mare and Oceanus l. 3. p. 252 Omnipotent God is Omnipotent l. 2. p. 191. to 194 Omnipresent God is Omnipresent l. 2. p. 144 Christs body is not l. 1. p. 104 Omniscient God is Omniscient l. 2 p. 160. to 163 One God is wholly One l. 2. p. 157. to 160 Oppression l. 4. p. 368 Ordination Ordination of Ministerâ— l. 6. p. 457 458 Distinguished from election l. 6. p. 458 Origen Origen commended for his diligence l. 1. p. 113 114 Censured l. 1. p. 113 P PAlm-tree what l. 3 p. 257 Papists confuted l. 2. p. 177. l. 4. p. 311 321 358 Paradise Paradise where l. 3. p. 293 Whether destroyed by the floud ibid. Paraphrase The use of the Chaldee Paraphrases is very great l. 1. p. 61 Parents duties to their children l. 9 p. 825 826 827 Pastors Pastors their names they were of years before they entred into that function l. 6. p. 454 Their Office vindicated l. 6. p. 454. to 457 Patient God is Patient l. 2. p. 186 What Patience is in us ib. Paul a great Champion of grace l. 2. p. 177 Peace l. 7. p. 597 600 Pearls which best and why they are called uniones in Latine l. 3. p. 249 Perfect The Scripture is Perfect l. 1. p. 85. to 92 God is Perfect l. 2. p. 153 154 Person Person in the Trinity the word used in Scripture l. 2. p. 204 The word may well be used ibid. What a Person is l. 2. p. 207 Several things required to a Person l. 2. p. 207 The communion and distinction of the Persons in the Trinity l. 2. p. 213 214 Pelagius Pelagius mentions grace often but hides his meaning l. 2. p. 177 He saith grace is given for our merits l. 2. p. 175 Pelagians confuted l. 4. p. 316 Pentateuch Pentateuch why so called l. 1. p. 30 Contains a History from the beginning of the world to the death of Moses ibid. Who have written well on it l. 1. p. 31. See l. 1. p 21 People the duty of People to their Ministers l. 9 p. 831 832 Perjury l. 4. p. 368 Perseverance l. 4. p. 369 600 Peter Whether he exercised a primacy at Rome l. 6. p. 474 Peter who best expound both those Epistles l. 1 p. 51. Philemon who best interpret him l. 1. p. 48 Philippians who best interpret it ibid. Piscator commended l. 1. p. 115 116 Plain The Scripture is Plain in fundamentals l. 1. p. 99 100. to 105 Polygamy l. 4. p. 369 Poor Christ was Poor for our sakes l. 5. p. 425 427 Postils Postils what they are l. 1. p. 11. m. Censured l. 1. p. 117 Prayer Prayer must be to God alone not Saints l. 8. p. 614 615 And in Christs name ibid. Kindes of Prayer l. 8. p. 625 Mental and vocal Prayer l. 8. p. 631 632 Sodain and composed Prayer l. 8. p. 632 Set and prescribed Prayer ibid. What gesture we should use in Prayer l. 8. p. 635 The place and time of Prayer l. 8. p. 635 636 What we must do after ibid. The Lords Prayer opened l. 8. p. 637. to 655 Corollaries from the defects of our Prayers l. 8. p. 618 619 620 Motives and Means to Prayer l. 8. p. 62â— 621 The efficacy of Prayer l. 8. p. 621 622 The godly must pray and persevere in Prayer l. 8. p. 622 623 Objections against Prayer answered l. 8. p. 625 Who not to be prayed for l. 8. p. 628 Preaching Preaching what it is l. 6. p. 461 462 Whether private persons not in office may preach l. 6. p. 462 463 Ministers must preach often and denounce Gods judgements against sinners l. 6. p. 463 464 Predestination Predestination what l. 2. p. 218 How it differs from Election and Providence ib. The parts of it l. 3. p. 219 The errour of the Predestinati l. 3 p. 223 Prescience Gods Prescience or fore-knowledge l. 2. p. 164 Distinguished l. 3. p. 121 Pope Pope what the word signifies l. 6. p. 484 Whether the Pope of Rome be Antichrist l. 6. p. 474 475 Whether he be Christs Vicar above all other Bishops above Kings can make Laws to binde the conscience determine controversies of faith l. 6. p. 476 477 478 Whether he can pardon sins l. 6. p. 478 The Papists make the Pope a god in divers particulars l. 6. p. 483 Present God is every where Present l. 2. p. 144 145 146 147 Presumption what l. 7 p. 570 Pride Pride a great sinne l. 4. p. 370 371 372 Principle A double Principle in Divinity l. 1. p. 5 How Principles may be demonstrated l. 2. p. 123 Prophaneness what l. 9. p. 780 Prophets How the Prophetical Books are divided l. 1. p. 39 Why twelve Prophets are called the lesser ibid. Who expound the lesser Prophets ibid. Proverbs Proverbs by whom written their excellency l. 1. p. 36 The best Expositors of it ibid. Providence Providence whence l. 3. p. 295. m. That it is and what it is l. 3. p. 295 296 The object of it l. 3. p. 296 297 The kindes of it l. 3. p. 298. to 302 Psalms Psalms how called in Hebrew l. 1. p. 35 Often quoted in the New Testament ibid. Who the Author of them ibid. And how divided ibid. The best Expositors of it ibid. A choice Book ib. p. 36 The Turks swear solemnly by Davids Psalms l. 1 p. 36 Pure The Scripture is Pure l. 1. p. 85 Purgatory confuted l. 10. p. 866 867 R RAbbins some censured others commended l. 1. p. 112 Rain Rain a great work of God l. 3. p. 246 247 Rain-bow the cause of it l. 3. p. 247 It s several colours ib. Railing l. 4. p. 372 Reading Who are commanded to reade the Scripture l. 1. p. 21 The Scripture is to be read publickly and privately l. 1. p. 23 What Reading the Scripture is ibid. The Scripture read may be the instrument of
Regeneration ibid. How the Scripture is to be read l. 1. p. 23 24 Reason Reason the uses of it in matters of Religion l. 9. p. 87 Rebaptizing condemned l. 8. p. 676 Rebellion against God and man l. 4. p. 373 374 Recovery What mans Recovery is l. 5. p. 389. to 392 Redeemer Redeemer Christ how l. 5. p. 408 409 Redemption what l. 5. p. 414 Religion Three characters of the true Religion l. 7. p. 5 Remora able to stay the greatest Ship under sail l. 3. p. 262 Repent How God is said to Repent and how not l. 2. p. 151 Repentance what in us l. 8. p. 649 650 Reproach Christ reproached for our sakes l. 5. p. 427 428 Reprobation Reprobation what it signifies and what it is l. 2. p. 222 The word taken three wayes and five evil consequences of it ibid. Resurrection Christ Rose from the dead and why l. 5. p. 438 to 441 Our Resurrection l. 10. p. 857 858 Revelation The manner of Gods Revealing his will threefold l. 1. p. 5 The Book of Revelation why so called l. 1. p. 52 It is canonical l. 1. p. 51 52 Difficult ibid. The best Interpreters of it l. 1. p. 53 Revenge l. 4. p. 374 375 376 Reverence Reverenco l. 7. p. 577 578 In worship l. 9. p 779 780 Righteousnesse Whether original Righteousnesse was natural to Adam l. 3. p. 291 The Properties of original Righteousnes l. 2. p. 292 Christs Righteousnesse is ours l. 7. p. 522 523 Marks to try whether we have it and means to get it ibid. Rivers Rivers Their original use and motion l. 3. p. 251 252 The River Nilus l. 3. p. 246. 252 Romans Romans an excellent Epistle l. 1. p. 47 Who best expound it ib. Rule The properties of a Rule l. 1 p. 82 83 The Scripture is the Rule of faith and life ibid. 84 Ruth Ruth by whom written l. 1. p. 32 The best Expositors of it ibid. S Sacraments SAcraments their name and nature l. 8. p. 655 656 The Church hath ever had Sacraments l. 8. p. 656 The use of Sacraments and their parts l. 8. p. 656 657 The necessity and efficacy of the Sacraments l. 8. p. 657 658 How the Sacraments of the Jewish Church and ours agree and how they differ l. 8. p. 659 660 The Sacraments of the New Testament only two l. 8. p. 660 Sacraments are to be dispensed only by a Minister l. 8. p. 661 The use of the Sacraments of the New Testament ibid. Sadduceâ— confuted l. 3. p. 279. 289 Samuel The Authors of the two books of Samuel and the best Expositors of them l. 1. p. 33 Sanctification Sanctification what l. 7. p. 530 53â— Its parts and properties l. 7. p. 532 Why all godly men must be pure and holy l. 7. p. 532 The excellency of Sanctification l. 7. p. 533 It is imperfect here and why l. 7. p. 533 534 Evidences of Sanctification and means to get it l. 7. p. 534 The Sanctification of the whole man soul and body l. 7. p. 540 541 Of the minde l. 7. p. 541 Of the will l. 7. p. 542 543 Of the conscience l. 7. p. 544 545 Of the memory l. 7. p. 546 Of the affections l. 7. p. 546 to 579 Of the sensitive appetite l. 7 p. 579 580 Of mans body and all the external actions l. 7. p. 580 to 584 Satisfaction Christ satisfied for us l. 5. p. 416 417 It was convenient Christ should satisfie for us l. 5. p. 417 418 The difference between merit and Satisfaction ibid. Saviour Christ is our Saviour and how l. 5. p. 405 406 Scandal l. 4. p. 376 Schism l. 4. p. 376 377 Schoolmen taxed l. 1. p. 25 Scientia media an errour l. 3 p. 120. m Scripture It is the rule of Divinity l. 1. p. 5 Three general characters to know any word to be the word of God ibid. God revealed himself divers wayes to the Fathers ibid. The divers Epithetes of the Scripture l. 1. p. 5 6 Why called the word of God l. 1. p. 5. m Why the Scripture ib. The Divine Authority of the Scriptures proved by many reasons l. 1. p 6. to 16 A description of the Scripture l. 1. p. 7 The Scripture is not repugnant to humane reason and policy l. 1. p. 17 It is for it self worthy to be believed and known to be of God by it self ib. It hath its Authority from it self not the Church l. 1. p. 17 18 It is to be read by the common people l. 1. p. 20 21 How it is to be read l. 1. p. 22 23 24 Many contemn and unreverently handle the Scripture l. 1. p. 25 26 27 The Canonical Books of Scripture l. 1. p. 28 Of the Old and New Testament l. 1. p. 30. to 54 What parts of Scripture have been questioned l. 1. p. 43 The Authentical Edition of Scripture l. 1. p. 58. to 61 Whether any books of the Scripture be lost l. 1. p. 72 73 Whether the Scriptures of the Old Testament had points from the beginning l. 1. p. 73 74 The end of the Scripture l. 1. p. 80 The Properties of the Scripture its Divine Authority truth it is the rule of faith and life necessity purity perfection perspicuity l. 1. p. 81 to 105 The interpretation of the Scripture 1. It s divers senses 2. To whom belongs the chief authority to expound Scripture 3. The means which must be used in the Interpâ—eâ—ation of it l. 1. p. 105. to 121 Sea Sea a great work of God the making of it l. 3. p. 249 252 253 Why called mâ—re ib. m. Divers Questions about it answered l. 3. p. 249 250 251 Sedition l. 4. p. 377 378 379 Self love l. 4. p. 379 Self-denial l. 7. p. 600 Self seeking l. 4. p. 379 380 Septuagint Septuagint The Greek Translation of the Old Testament l. 1. p. 62 Is not authentical l. 1. p. 75 76 Serpents Serpents a three-fold profit redounds to us from them l. 3. p. 267 268 Why Satan is called the old Serpent l. 4. p. 304 Servants Two kindes of them three things commend a Servant l. 9. p. 843 844 Severity l. 7. p. 588 589 Ship the materials of it wonderful l. 3. p. 254 255 Signs several sorts of them l. 8. p. 655 656 Simple God is most Simple l. 2. p. 138 139 Sincerity l. 7. p. 602 Singing of Psalms a duty and how to be performed l. 8. p. 609 610 Sinne. Sin what it is l. 4. p. 307 Divided into original and actual ibid. l. 4. p. 315 That there is original sin its names and what it is l. 4. p. 308 309 310 The subject of it l. 4. p. 310 It is not the substance of a man l. 4. p. 310 311 Many hereticks extenuate it ib. All equally guilty of original sinne l. 4. p. 312 313 How it is propagated l. 4 p. 313 314 We are all guilty of Adams sin l. 4. p. 306 307 What actual sin is l. 4 p.
315 Distinguished l. 4. p. 316 Four things in sin ibid. A raigning sin what and how known l. 4. p. 317 The evil of sin l. 4 318. to 320 The degrees of sin l. 4. 321 322 Sins of omission worse then sins of commission in some respects l. 4. p. 323 What sins make us like the devil â— 3. p. 287 Sins against the Gospel greater then against the Law l. 4. p. 323 324 All sins are mortal l. 4. p. 324 to 327 God not the cause of sin l. 4. p. 326. to 329 How we communicate with other mens sins l. 4 p. 328 329 The punishments of sin l. 4. p. 329. to 331 National sins what l. 4. p. 331 Signs of a Christian in regard of sinne l. 4. p. â— 332 He may have great corruptions ibid. 333 Two Questions about sin resolved l. 4. p. 335 336 The Saints are carefull to preserve themselves from sin and especially their own iniquities l. 4. p. 336. to 339 The sinfulnesse of â—â—n should chiefly cause us to forbear it l. 4 p. 338 We must not only avoid but abhorre sin l. 4. p 338 339 We must take heed of little sins and secret sins l. 4. p. 339 How God punisheth the sins of parents in their children l. 9. p. 769 Sitting What Christs Sitting at the right hand of his Father means l. 5. p. 441 442 Of Sitting at the Sacrament of the Lords Supper l. 8. p. 735 Socinians Socinians reject all things in Religion which they cannot comprehend by reason l. 1. p. 9 Confuted l. 4. p. 330 Sorrow Christs Sorrow godly l. 5. p. 428 429 Sorrow in us what and its sanctification l. 7. p. 565 566 Spectrum unde l. 3. p. 285. m Spirit Spirit what l. 2. p. 136 138 God is a Spirit ibid. 137 Angels are Spirits l. 3. p. 270 Starres how distinguished l. 3. p. 260 Steal Steal What it is l. 9. p. 827 It is forbidden ibid. Stork Stork why so called l. 3 p. 263 Her love to her young ones and theirs likewise to her l. 3. p. 263 265 Subjects Subjects their duty l. 9. p. 832 833 Sufferings Christs great Sufferings l. 5. p. 425. to 438 Sâ—n the making of it a great work l. 3. p. 258 259 Superstition Superstitian whence and what a great sin l. 9. p. 784 Supper The divers names of the Lords Supper l. 8. p. 878 879 How described l. 8. p. 879 The ends of it l. 8. p. 688 It is to be taken in both kinds l. 8. p. 687 688 Scandalous persons are to be kept from it l. 8. p. 682 Yet one may receive with the wicked l. 8. p. 683 684 Whether Iudas received the Sacrament of the Lords Supper l 8. p. 684 685 At what time the Lords Supper was instituted and its elements l. 8. p. 685 686 The elements may not be changed l. 8. p. 689 690 The breaking of the bread in the Supper not an indifferent Ceremony l. 8. p. 690 69â— It is not material whether the bread be leavened or unleavened l. 8. p. 691 692 Whether it be necessary to mingle water with the eucharistical wine l 8. p. 692 693 694 The consecration of the elements l. 8. 694 695 The elements must not be adored l. 8. p. 696 697 The Sacrament is not to be carried up and down l. 8. p. 700 The necessity of the Lords Supper l. 8. p. 705 And why we must receive it l. 8. p. 706 Of preparation for it l. 8. p. 706. to 721 There must be due carriage at it l. 8. p. 731 732 And after l. 8. p. 722 How oft it ought to be received and the gesture at it l. 8. p. 732. to 736 Surety Surety what l. 5. p. 451 452 Christ is our Surety ibid. Sybils were counterfeit pieces l. 1. p. 15 Synods Synods what they are and their kindes l. 6. p. 469 470 What required to them who are to be called to them and whether General Councels may erâ—e l. 6. p. 470 471 Whether Councels or Synods be above the Pope l. 6. p. 472 Syriack Syriack it was spoken in our Saviours time l. 1. p. 42 The Syriack translation of the New Testament l. 1. p. 62 63 T Tale-hearing TAle-hearing Hearkning to Tale-hearers is â—â—in l. 4. p. 381 382 Targum why so called l. 1. p. 60 Tempter Tempter the devil so called and why l. 3. p. 282 His wayes of Tempting ibid. How to know his Temptations l. 3. p. 284 285 Christ was Tempted by him l. 5. p. 426 427 How the devil and world Tempt and how God preserves his people l. 8. p. 650 651 Theology what it is and its several kinds l. 1. p. 2 Thessalonica a chief City in Macedonia l. 1. p. 48 Thessalonians who do best on both ib. Testament The Scripture is distinguished into the Books of the Old and New Testament l. 1 p. 28 29 Why the Scripture is called a Testament l. 1. p. 29 The Books of the Old Testament for the most part were written in Hebrew l. 1. p. 29 And how divided ibid. Of the New in Greek l. 1. p. 41 And why ibid How divided l. 1. p. 40 to 44 Thanksgiving See Feasting Thought A Christian is to make conscience of his Thoughts l. 9. p. 850 The cure of evil Thoughts l. 9. p. 8â—0 Thunder what it is and its use l. 3. p. 243 244 Timothy who do best on both Books l. 1. p. 48 Titles Titles of Books not used heretofore l. 1. p. 30 31 Whence the Hebrews take the Titles of their Books l. 1. p. 31 Titus who best expounds him l. 1. p. 48 Torpedo hath a benumming quality l. 3. p. 262 Tostatus commended l. 1. p. 117 Traditions Traditions what they signifie l. 1. p. 92 93 Reasons against the Popish Traditions l. 1. p. 94. to 99 The several kinds of them l. 1. p. 95 96 Translate The Scriptures ought to be Translated into vulgar Tongues l. 1. p. 21 22 The several Translations of Scripture l. 1. p. 60 to 65 Transubstantiation refuted l. 8. p. 697 to 700 Trees Trees their nature and use l. 3. p. 256 to 259 The Tree of Life and Knowledge of good and evil in Paradise why so called l. 3. p. 294 Whether the Tree of Life was a Sacrament ib. Trinity Trinity the word hath sufficient ground in Scripture l. 2. p. 204 The mystery of the Trinity cannot be known by the light of nature l. 2. p. 204 Yet it is necessary to be known by them that will be saved l. 2. p. 205 A difference between Trinity and Triplicity ibid. The Doctrine of the Trinity explained and applied p. 204. to 216 True The word of God is True and certain l. 1. p. 82 God is True l. 2. p. 183 184 Truth what it is and the several kinds of it l. 2. p. 183 V VAin glory l. 4. p. 382 Vatablus commended l. 1. p. 116 Versions The several Versions of Scripture l. 1. p. 60 to 64 What authority they have l.
1. p. 60 Vertue what in God what in men l. 2. p. 172 Violence l. 4. p. 382 Virgin The Virgin Mary why called Deipara the mother of God l. 5. p. 404 Visiting two-fold l. 9. p. 768 Unbelief l. 4. p. 383 384 Vivification l. 7. p. 537. to 540 Understanding What Gods Understanding is l. 2. p. 160 161 Differs from ours many wayes l. 2. p. 161 What our Understanding is and its sanctification l. 7. p. 540 541 Union Union of two natures in Christ described l. 5. p. 403 〈…〉 04 Our Union with Christ l. 7. p. 486 487 Not only relative nor essential or personal l. 7. p. 487 488 Three mystical Unions l. 7. p. 488 Marks of our Union with Christ and Means to preserve it l. 7. p. 488 489 Unkindeness l. 4. p. 385 Unsetledness ibid. Unthankfulness ibid. Vocation or effectual calling l. 7. p. 489. to 492 Vow What a religious Vow is l. 8. p. 740 How it is distinguished from an Oath ibid. Its ends and uses l. 8. p. 741 Rules to be observed in Vowing and the manner of it l. 8. p. 740 The Popish Vows of perfection continence and poverty condemned l. 8. p. 742. to 745 Uranoscope what l. 3. p. 262 Usury l. 4. p. 386 Vulgar The Vulgar Latine Edition not authentical l. 1. p. 76. to 80 W WAter a necessary element its nature and use l. 3. p. 239 Whales a great work of God l. 3. p. 252. 262 Will. What it is l. 2. p. 164 Its properties and how distinguished l. 2. p. 165 The meaning of that Petition in the Lord Prayer thy Will be done in earth as it is in heaven l. 8. p. 644 645 The Will of man is desperately evil l. 4 p. 309 310 A double Will in Christ l. 5. p. 430 The sanctification of the Will l. 7. p. 542 543 Willet commended l. ◠p. 116 Windes a great work of God l. 3. p. 248 Wisdom Wisdom what l. 2. p. 〈…〉 Wherein seen 〈…〉 Godlinesse is true Wisdom l. 2. p. 163 164 The grace of Wisdom l. 7. p. 589 590 Witchcraft a great sin l. 4. p. 387 Witness-bearing False-witnesse against ones self or other evil l. 7. p. 845 846 Whether the use of Witnesses be necessary in Baptism l. 8. p. 672 673 Word Why the Scripture is called the Word and why the Word of God l. 1. p. 5 Why the Word of God was written l. 1. p. 84 Works Works of God distinguished l. 3. p. 216 Whether Works without faith merit grace ex congruo and with faith ex condigno l. 7. p. 516 Good Works flowing from the grace of Gods Spirit in us do not merit heaven l. 7. p. 516 517 Protestants no enemies to good Works ibid. World how divided by Philosophers and how by the Scriptures l. 3. p. 235 Worship Worship what is required to it l. 9. p. 769 What to the matter and manner l. 9. p. 770. to 773 We must not Worship God under any form or picture l. 9. p. 771 How humane inventions in Worship have been brought in l. 9. p. 771 772 The several kinds and parts of Worship l. 6. p. 573 The manner of Worship l. 9. p. 774. to 780 Preparation to Worship wherein it consists l. 9. p. 775 776 To the Word Prayer Sacraments Vows ibid. False Worship what l. 9. p. 781 782 True Worship abused l. 9. p. 785 786 Worship solemn and common l. 9. p. 789 Z ZEchary when he wrote and who best interpret him l. 1. p. 40 Zephany when he wrote and who best interpret him ibid. ERRATA REader I suppose if thou hast published any thing thy self thou art not ignorant that it is almost impossible though one be never so carefull and diligent to free a Book wholly from errours in a large Treatise consisting of many Marginal Quotations it is more difficult to avoid them I might apologize likewise for my self my absence twice while the Book was printing my reading much of it by Candle-light and my having but one Copy the making use of divers Books besides my own for the composing of it must needs render it a harder province also to observe those faults that have passed I do not approve of all those things I alleadge as viz. p. 731. It cannot then be called the Lords Supper since it is rather a Break-fast By this reason it should be necessary to eat before we receive the Sacrament yea to receive it in the evening Nor that p. 757. in the sixth and seventh Commandment are otherwise c. Nor that p. 861. of the Jews being called by Vision I mention not false Interpunctions figures misplacing of things or the omission or change of a letter Some things are twice in the same page p. 124. à Jove principium p. 482. IN Epist. Dedicat. p. 2. l. 23. and our Deborah Epist. to the Read p. 1. l. 13. I treat not l. 25. fewer p. 2. l. 7. dele the last Sanctification p. 4. l. 28. wolves and asses p. 5. l. 7. last labour Prolegom p 3. l. 27. dele first most l. 42. Apostles m. Protectori p. 10 m. controversam p. 12. m. Statut. 10. l. 10. errours and discover the danger of them and that he termed heresie c. l. 21. Tort Tort. p. 13. l. 35. nec nos l. 42. Roffens m. called Masters or Heirs Judg. 18. 7. IN the Book p. 4. m. scavoir p. 9. l. 30. conversatio mel m. alius aliqua p. 11. m. non persuadent sed cogunt p. 27. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 20. Talitha p. 67. l. 37. osculamini m. splendidius p. 67. l. 27. that which follows after possessed me dele p. 80. l. 2. the Interpretation p. 86. m. ordinatè p. 96. l. 19. necessary p. 1◠12. m. annis Mayerus in Philol. Sac. ut sciunt qui in Commentariis Hebraeis versati sunt sacris c. p. 125 m. determinatur à sagittante p. 142. m. dele non p. 161. l. 47 the object of the last is all things possible of the first only c. p. 164. l. 42. Gods will is taken c. p. 178. l. 45. dele Iob 35. 8. l. 46. make it 1 Sam. 24. 19. p. 179. l. 4. dele Mark 6. 3. p. 183. m. eluceat p. 201. m. fruenda p. 205. m. respiciens p. 217. m. Ames coron p. 222. m. dele Electio completa c. p. 251. l. 14. disserentium p. 257. m. susi ineri p. 260. l. 15. dele Ierech p. 263. m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 268 l. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 273. m. not more p. 281. m. bono p. 288. l 35. out p. 304. m. Vide plura ibid should be after cap. 2. p. 306. m. eramus p. 313. m. sin◠hoc p. 329. l. 18. dele Rom. 1. ult p. 334. m. dele Amos 9. 3. p. 344. l. 4. one hath written a book of 3 c. p. 354. l. 16. all men p. 357. m. log p. 359. l. 10. that he might be able
her family Mat. 22. 37. Matth. 3. 8. 4. 17. a Act. 2. 5 10 13. chap. and in their Epistles Mark 1. 15. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from the making of an impression by a stamp or seal John 21. 15. Act. 20. 20. It is good to have the principles of the doctrines of faith and rules of life drawn to brief heads It is used to draw Arts and Sciences plentifully laid out into compendious heads and some few general rules and principles Luther profest he was still Discipuluâ— Catechismi that he studied the Principles Psal. 78. 5. 1 Tim. 1. 5. The practice of this duty is represented in the whol Book of the Proverbs Gen. 17. 12 13 Omnis Christi actio Christiani instructio Dr. Reynolds called Aquinas his Sums that absolute Body of Divinity Dr. Twiss Doubting conscience resolv Prov. 22. 6. c Chanoe Gen. 5. 18. So the Hebrews interpret that Gen. 14. 14. his trained or instructed servants those which he taught in piety the word comes from Chanach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox Graeca est quam Latina Ecclesia pro sua coepit usurpare Martinius Eusebius saith one was set apart on purpose for this office in the Primitive Church called the Catechist Hinc Catechumeni dicebantur qui Catechismuâ— discebant Catechistae qui Catechismum docebant Dietericus Catechizing what it is Catechesis est elementaris institutio Christianae Religionis viva docentiâ— voce tradita â— discentibus repotita Altingius d M. Pemble M. Greenham At Sermons and prayers men may sleep or wander but when one is asked a Question he must discover what he is Herberts Remains Chap. 21. It is to be performed either by the Minister in publick or the Governours in private or some able body in their place Verba Scriptura non sunt verba legenda sed vivenda said Luther Suâ—â—â—â—um Christianae fidei brevi libellâ— complexâ—â— est Genevae Joan. Calvinus quam Itali Gallt Belga Scoti c. publice in Ecclesiis suis interpretantur Eandem sententia ubique servata fusiâ—â— apud Anglos â—uculentius expressit vir non vulgari doctrina facundia prâ—ditâ—â— Alexander Noellus Ad. Hamilton Apostat Sueton. Orthodox Respons Consectaries of reproof 2. Of Exhortation See Gen. 6. 15. 8. 21. Young people have great temptations 2 Tim. 2. 22. Their souls are precious f Aristot. de hist. animal l. 6. c. 6. g Caussins Holy Court eighth reason of his first book * De orig progress Idol l. 3. c. 54. h lib. 3. c. 6. of his Enquiries Prov. 22. 6. 31. 1. i Non minus placet Deo Hosanna puerorum quam Hallelujab virorum The Holy Ghost hath composed some Psalms according to the order of the Hebrew Alphabet as 25 34 37 119. that Parents might teach their children the first elements of Religion as well as learning See Mr Gataker on Psal. 34. 11. Menoch de Rep. Heb. l. 3. â— 3. In octonariis prolixioris omnium Psalmi ad singulorum versuum initia recurrentes eaedem literae ostonariis ipsis per ordinem alphabeti dispositis sunt locali memoriae ad sententias retinendas Alphabetariis igitur ut ita dicam mysteriorum Christi sic minutatim particular rerum dispensari conâ—enientissimum est Guil. Rivet vindic Evangel parte secunda cap 8. We have discharged our duty our prayers and instructions may be as seed sown and our reward shall not be onely in heaven but in the doing of our duty Psal. 19. 11. k Euseb. Eccles. hist. lib. 10. cap. 32. See M. Pembles Sermon of ignorance Luk. 1. 5. Jer. 10. 25. There is generally a great ignorance of Christ 1. Few men seek after the knowledge of Christ John 4. 10. 2. Few believe in him because they know him not John 12. 38. 3. Men are estranged from him in their conversation Ephes. 4. 18. 4. They go on in their former lusts 1 Pet. 1. 14. Nescientia dicit simplicem scientiae negationem haec in Angelis esse potest ignoraatia importat scientiae privationem dum scilicet alicui deest scientia eorum quae aptus natus est scire Aquin. 1a 2ae Quaest. 76. Artic. 2. Vide plura ibid. 1 Heb. 5. 13. One being examined affirmed blindely that none had died or should die for him Another that the Sunne shining in the firmament was he Son of God that died for him m The Papists make the Pope their personal foundation See Dr Field of the Church l. 3. c. 4. and M. Rous his Catholick Charity chap. 10 11. Some dislike the beginning of the Athanasian Creed Whosoever will be saved c. Upon pain of damnation thou art bound to know the Articles of thy faith to know God in Christ and the holy Catholick Church by the Word of God written The ten Commandments to know what works thou shouldst do and what to leave undone Christs prayer which is an abridgement epitome or compendious collection of all the Psalms and prayers written in the holy Scripture In which thou prayest for the remission of sinne as well for thy self as for all others desirest the grace of the holy Ghost to preserve thee in vertue and all others givest thanks for the goodnesse of God towards thee and all others He that knoweth lesse then this cannot be saved and he that knows no more then this if he follow his knowledge cannot be damned B. Hooper on the Command Fundamentalem Articulum habendum sentio qui ex voluntate Dei revelantis ad salutem aeternam beatitudinem consequendam est adeò scitu creditu necessarius ut ex illius ignorations ac multo magis oppugnatione aeternae vitae amittendae manifestum periculum incurratur Davenant de pace Ecclesiastica About fundamental points there may sometimes arise such disputes as are no way fundamental For instance that God is one in Essence and three in Persons distinguished one from another That the Sonne is begotten of the Father That the holy Ghost is the Spirit of both Father and Sonne That these three Persons are coeternal and coequal All these are reckoned in the number of Fundamentals But those School-niceties touching the manner of the Sons generation and the procession of the holy Ghost are not likewise fundamental and of equal necessity with the former B. Daven opin of the fundam points of Relig. Certa semper sunt in paucis saith Tertullian Certain and undoubted truths are not many and they are such as may be delivered in a few words In absoluto ac facili stat aeternit as Hilary That the Doctrine of the Trinity is a fundamental and necessary to salvation Vide Voet. Thes. p. 471 c. Articuli cognitâ—â— creditu necessarii ad salutem Such Articles as are necessary to know and believe to salvation are not such truths as are meerly speculative but such only as have a necessary influence upon practice and not all those neither but such as have necessary
sit Ideo praecipiunt ut â—omo annos aetatis suae dividat in tres ' partes quarum tertiam lectioâ—i tribuat sacrarum lâ—terarum Dâ—usius Ebraic quaest Karaim lectores Scripturae sacrae secta olim fuit quae nudo textui biblico addicta erat ac Traditiones omnes rejiciebat Buxtorf de Abbreviat Hebrâ—iâ— a Benè orasse est benè studuisse Luther He hath studied well who hath prayed well Mr Pemble of the Persian Monarchy In reading of the Scriptures men must read not here and there a Chapter except upon some good occasion but the Bible in order throughout and as oft as they can that so by little and little they may be acquainted with the Histories and the whole course of the Scriptures Rogers Treat 3. c. 12. h Verbum Scriptum est objectum fidei adaequatum primum fundamentum à quo capit initium ultimum illud in quod resolvitur Amesius de Circulo Pontificio Prima veritas est fidei objectum formale quo Deus ipse sive absolute sive in Christo est ejusdem objectum formale quod â—d ibid. * Divinas Scripturas saepius lege imò nunquam de manibus tuis sacra lectio deponatur Hieron ad Nepotian de vita Cleric c Bifields Directions for private reading the Scriptures See Practice of Piety p. 314. What meditation is See Mr Fenner on Hag. 1. 5. A young Disciple asking an old Rabbi Whether he might not have time to learn the Greek Tongue he said If he would doe it neither by night nor by day he might because by night and day he was to study the Law Ps. 1. 2. c Meditatio est actus religionis seu exercitium spirituale quo Deum res divinas intenta experimentali effectuosa cognitione recordamur nobisque applicamus Voetius 4 Consectary Some gave five marks for a Book Fox Quo juniores eo perspicaciores Salmeron 5 Consectary f Speculative and practical Atheists Speculative Atheism in the judgement consists in maintaining corrupt principles Practical in going on in wayes which deny Gods Attributes It argued a prophane spirit in Politian who said That there was more in one of Pindars Odes then all Davids Psalms g Iis qui maximè sibi Christianorum Catholicorum nomen venditant nihil tam solenne est tamque vulgatum quam Scripturas calumniari Chamier h Quam verè dixerit olim Polydorus Virgilius Doctores quosdam Pontificios sacras literas quo volunt retorquere instar sutorum qui sordidas pelles suis dentibus extendunt i Pasce oves meas hoc est regio more impera Thomas ex Aristotele Patribus Conciliis barbara Bibliorum versione magnum illud Systemâ— compilavit cui titulum Summae fecit Liber sententiarum Summa Thomae tanquam duo Testamenta in pulpita introducti sunt Amama k Cum Mose â—ugnant cum Prophetis cum Apostolis cum Christo ipso ac Deo Patre Spiritu sancto qui sacras literas oracula divina contemnunt Bellar. de verb. Dei l. 1. c. 2. l Dâ— Clerk m Dr Rainolds against Hart. n Dr Iones his Remonstrance See S â— Iohn Temple of the Irish Rebellion pag. 108. o Non dâ—bet Scriptura quacunque occasione detorqueri à genuino sensu Imò quodâ—mmodo foedius est â—itando detorquâ—re quia indicium est nos tum Scriptur is abuti ad arbitrium tanquam regulam Lesbiam pro nostro commodo â—uc illuc deâ—orquere Hoc verò quum semper verum est tum maximè in disputatione quantum enim illud â—rimeâ— est ut qui aliorum meâ—dâ—â—iâ— refutare profitetur ipse se ita gerat ut falsarius appellari possit Chamier de Canone lib. 8. c. â— How the Jews wrest and pervert places of Scripture See Dilheri Electa l. 1. c. 15. Dum Scripturas interpretari aggredâ—â—ntur Coribantum sâ—mnâ—â— imaginationes non hominum sanorum expositiones afferunt Buxtorf Syntag. Iudaic. c 1. Satan indeavours in this later age to enervate the Word two wayes 1. In labouring to weaken the Authority of the Old Testament 2 Tim. 3. 15. given by inspiration and profitable go together 2. Men deny all consequences out of Scripture will have nothing Scripture but what is there in so many words Matth. 2. ult Iames 3. 5. See Iohn 5. 39. There were no other Scriptures to search then but only those of the Old Testament for none of the New were written till after Christs Death and Resurrection See Mr Cooks Font uncovered for Inâ—ant Baptisme pag. 24 25. Hujus generis inter Papistas sunt brevia collo appensa Ave Maria cum Oratione Dominica in globulis aâ— certum numerum recitatâ— Ames lib. 4. de Conscientia cap. 23. Iudâ—i Evangelium dici volunt quaâ—i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aven Gilion id est mendacium seu inâ—quitâ—tem voluminis Gualtperius 1 Cor. 1. 22. 6 Consecâ—ary It is a gradation Luk. 16. 31. Tum antiqui Theologi Basilius Chrysostomus Augustinus tum recentiores celeberrimi nominis inter adversarios Thomas Aquinas Ferus Andradius aliique Scripturam Canonis nomine designaÌ„t aut designatam asserunt tanquam intellectus voluntatis regulam ad â—uncta seu credenda seu agenda perfectissimam Rainoldus Thesi 1. M â— Hobbes in his Leviathan part 3. chap. 33. saith Those Books only are Canonical which are established for such by Soveraign Authority Then in the times of Popery the Apocrypha were Canonical a Scripturae dicuâ—tur Canonicae quia quid nos credere quemadmodum vivere oporteat praescribunt ut huc fidem omnem vitamque nostram referamus quemadmodum lâ—pâ—cida aut architectus ad amussim perpendiculum opus suum exigit Whitakerus de Script controvers prima Quoestione prima cap. 2. Libri sacrae Scripturae Câ—nonici dicuntur quia fidei morumque regulam continent Whitakerus Scharpius de sacra Scriptura Proprii Canoniâ— dicti univocè due conditiones sunt inseparabiles quod veritâ—tem divinam contineat divinitus materia forma quod Authoritate Divina publicae Ecclesiae datus sanctiâ—icatus ut â—it Canon sive Regula ipsius atque hic verè Divinus Canon Jun. animadvers in Bellarm. Est mater Ecclesia ubera ejus duo Testamenta Divinarum Scripturarum Aug. Tract 3. in epist. Joh. b Ut veterum librorum â—ides de Hebraeis voluminibus examinanda est ita novorum veritas Graeci sermonis â—ormam desiderat August c From the fourth verse of the second Chapter of Daniel to the end of the seventh Chapter and from the eighth verse of the fourth Chapter of Ezrah unto the end of the seventh the Chaldee Dialect is used Omnes libri Canonici veteris Testamenti Ebraicè scripti fuerunt Daniele Ezra sunt quaedam partes Chaldaicae nempè quae ab iis ex publicis Annalibus fastis regni desumptae fuerant in quorum Monarchia tum vivebant ut observavit doctissimus Junius d Erpenius
libri constanter legunt Hu Gen. 3. Septuaginta haben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaldaica Paraphrasis hanc lectionem confirmat Temque quidam codices vulgatae Editionis retinent ipse quidam ipsum Postremò pondus ipsum sententiae postulat ut hoc de semine mulieris non de mulicre intelligam Whitak h Ex voce Hebraeapotest emendari prava vulgi consuetudo qui duobus Cornubus pingunt Mosen rident igitur nos execrantur Iudaei quoties Mosen in templis cornuta facie depictum aspiciunt quasi nos eum diabolum quendam ut ipsi stultè interpretantur esse putemus Sixtus Seneâ—sis Biblioth Sanct. l. 5. Annot. 116. Vide Grotium in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX i Invictum in hoc loco prout in Hebraeo extat contra Iudaeos pro Dcitate Christi argumentum situm esse agnosâ—unt Pontificii Amama Antibarb Bibl. lib. 3. Proculdubio eâ—â—iro illo erga Christum Dei silium odio profecta est illa Ebraeiâ—textus detorsic potius quam interpretatio ringi enim videas Iuâ—aeos cum audiunt Messiam Dei esse filium Mayerus in Philologia Sacra Illustre est vaticinium de Christo faedissimè obsâ—uratum à Graeco Latina interprete à quibus neutra vox est expressa Chamierâ—s de Canone l. 13. c. 9. Supersubstantialem id est Ad substantiae nostrae Conservationem necessarium Eman. Sa. Omnes veteres latini Scriptores panem quotidianum legcrunt itaque ineautè quidam nostro tempore in vulgata Editione pro quotidiano Supersubstantialem posuerunt quod corporis Cibo quem à nobis peti probavimus minimè convenit Maldonatus Jansenius idem ferè habet Harm cap. 41. Their own Dictionaries and Doctors expouÌ„d the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratified or undeservedly accepted or whoÌ„ Gods singular favor had made acceptable a Non habet ex hoc loco prudens lectora Paulo conjugium esse Sacramentum non enim dicit Sacramentum sed mysterium hoc magnum est The Apostle saith he speaketh not of corporal marriage of a man and his wife but of the spiritural marriage of Christ and his Church b Erasinus dicit an fit sacramentum olim dubitatum erat à scholasticis Certè ex hoc loco non possit effici nam particula adversativa ego autem satis indicat hoc mysterium ad Christum ecclesiam pertinere non ad maritum uxorem Mark 6. 8. Vide Salmeronem Riberam in loc Praefat in nov Test. Dr Fulk against Martin Vide Whitakeri Controversiam primam quaest secundum cap. 10. 11. 12. de Scripturis Sixtinus Amama censuram vulgatae versionis in Pentateucho caepit telam pertexturus nisi morte fuisset praeventus Waltherus in officina Biblica Sixtinus Amama Haeretiâ—us versionis Sixtinae inimicissimus ut proinde meritò dici possit Anti-Sixtinus Tract Joan D â— Es ieres de Text. Heb. Disput. 2. Dub. 2 b God in Christ or God and Christ is the object of Christian religion without knowledge of Christ we cannot know God savingly Iohn 11. 37. In Iudah onely is God known No man cometh to the Father but by me The ultimate object of faiâ—h is God 1 Pet 1. 21. c 2 Tim. 3. 16. Rom. 15. 4. The word of God is profitable five ways 1. For confirmation of true Doctrine or teaching men the truth 2 Tim. 3. 16. the Apostle tells us of four ends of Scripture The first two are commonly referred to Doctrinals the last two to Practicals If any of these be wanting a Christian is not perfect so much as in the perfection of parts he is but half a Christian who is an Orthodox believer if he be not practical also and he is but half a Christian who is practical if he be not an Orthodox believer Mr Gillesp. miscel c. 12. 2 Reproof of error 1 Tit. 9. Rectum est index sui obliqui Quibus principiis veritas astruitur iisdem principiis falsicas destruitur Tertullian calls the Scripture Machaera contra haereses Aufer haebreticis quaecunque Ethniri sapiunt ut de scripturis solis quaestiones suas sistant Et stare non poterunt Teicul de resurrectione carnis In comitiis Vindelicorum cum Episcopus Albertuâ— aliquando legerâ—t Biblia referente Luthero in Sermon Convival interrogasset quidam è Consiliariis quid libri hic esset Nescio equidem respondet qualis sit liber sed omnia quae in eo lego nostrae religioni planè sunt contraria Dr Prid. orat octava de vocatione ministrorum 3. Correction of ill behavior 4. Instruction in a good behavior 5. Consolation in troubles Rom. 15. 4. Psal. 119. 29. Vide Zepperi Artem habendi audiendi conciones l. 1. c. 3 p. 34. 35. d Divinae autoritas Scripturâ— est Infallibilis veritas in verbis sensibus ob quam omnes fidem ei obâ—dientiam debent Altingius Exod. 32. 16. 2 Tim. 3. 16. 2 Pet. 1. 21. Heb. 11. Joh. 12. 14. 26. e Divina auctoritas suam trahit originem una ex parte ex immediato Spiritus S. afflatâ— ex alterâ ex sublimitate rerum quas exponit Waltherus in officina Biblica f Mat. 5. 18. Scriptura est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fide digna propter se crâ—denda quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Divinitus inspirara Hic illud Pythagoricum valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must take heed of believing Scripture to be the word of God because there is the greatest reason for it but for its divine Authority Matth. 24. 35 g The material parts of Scripture are true Historical narrations all the Histories therâ— related are undoubtedly true that of the Creation fall of Christ. â— Threatnings the eternal torments in hell are sure as if thou wast already in them 3. Promises the Scripture calls them the sure mercies of David 4. Predictions and Prophesies in Daniel Revelation as the downfall of Antichrist they speak therefore of things to come in the present tense to note thereby the certainty of the accomplishment Isa. 9. 6. Apoc. 18. 2. Veritas est conformitas rei cum Archeâ—ypo that is a great excellency of the word of God to be the word of truth Ephes. 1. 1â— Iames 1. 18. Acts 26. 27. it is so called â— In opposition to the shadows and types in the Law 1 Iohn 17. 2. By way of exclusion of all falshood iâ— comes from the God of truth 3. It contains all needful and transcendent truths h Ego in huâ—usmodi quorumlibet â—ominum scriptiâ— liber sum quia solis â—anonicis scripturis debeo fine ulâ—a recusatione consensum August de natura gratia c. 6. The essential form of the word is truth informing the whole and every part all divine truth is there set down i Scripturae Sancta appellatur Canonica toâ—um ejus corpus Canon Rationem nominis aut omnes aut ferè omnes esse testantur quia â—it
regula fidei Chamierus The Scripture is therefore called canonical because it prescribes a rule of our faith and life Phil. 3. 16. Gal. 6. 16. Tertullianus appellat Scripturam regulam veritatis Augustinus de doctrina Christiana l. 2. c. 8. ait in Scripturis inveniri omnia quae continenâ— fidem moresque vivendi Advers Helvid cap. 9. Sacra Scripturae regula credendi certissima tutissimaque est Bellarm. de verbo Dei l 1. c. 2. k Hoc primum credimus cum credimuâ— quod nihil ultra credere debemus See Mr. Anthony Burâ—â—â— on Mark 1. 2 3. Deut. 5. 29. Isa. 8. 20. l Verba Scripturae non sunâ— legenda sed vivenda Doctrinae saâ—itas servatur confirmando verum refellendo â—alsum vitae sanctimionia fugiendo malum saciendo bonum Satis habet Scriptura quo veritatem doceat errorent redarguat iniquitatem corrigat instituat ad justiciam Nec haecâ—â—tiliter praestat solummodo quae sophistarum cavillatio sed etiam sufficienter nempe ut perfectus â—it homo c. Rainoldus m Deut. 17. 18. Isa. 8. 20. Luke 16. 29. Acts 24. 14. Christians shall be judged by that hereafter Iohn 12. 48. 2 Thess. 1. 8. n Iudaei docenâ— exhoc loco teâ—eri regem sua maâ—â— sibi legem describere etiamsi alià s cum privatus esset descripâ—isset Chamierus Regula fidei est quasi causa exemplaris fidei quam videlicet fides in omnibus sequi cui se conformare debet Formale objectum â—idei est Causa objectiva fidei seu est principium propter quod fotmaliter principaliter credimus Baron contra Turnebul Nos discamus ex verbo non tantum sapere sed etiam loqui Be â—â—â—â— Epist. 7. David Psa. 119 desires that all his counsels thoughts manners actions might be directed according to Gods word The Scriptures contain 1. A necessary doctrine viz. Of the Law and Gospel Mat. 22 37. Iohn 13. 16. without which we cannot be saved Rom. 7. 7. It is 2. Necessary in respect of the efficient cause Of the Form Matth. 22. 29. 4. The end Iohn 20. 31. o Writing doth a larger good to a greater number and for a longer time then speaking Psal. 102 19. vox audita perit litera scripta manet To shew how much a more faithful keeper record is then report those few miracles of our Saviour which were written are preserved and believed those infinitely more that were not written are all lost and vanished out of the memory of men p Among the Turks Polygamy is lawful Theft was permitted among the Spartans q Literae sacrae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripturae ut non solùm à saecularihus proâ—anis litâ—ris sed etiam a quibuscunque quae de sacris rebus agunt discernaâ—tur r Mahomet said his doctrine came from God but the blasphemy and villany therein contained sheweth it came from Satan whereas the purity and perfection of the doctrine contained in the Scripture sheweth that it is from above Mahomet puts in some ingredients of the flesh gives them liberty to revenge themselves and to have as many wives as they would There is in the Precepts of Philosophers little condemning of fornication and of the desire of revenge Dr Featleys Preface to Newmans Concordance s The General view of the holy Scriptuâ—es Notatur verecunda casta scripturâ— loquutio ex genere per Synecdochen designantis specialem congressum sic 1 Cor. 7. 1. Non est bonum tangere Gen. 6. 2. ingredi ad filias hominum Quo major est spurcities eorum qui ex sacris scripturae loquendi formulis ansam arripiunt sermonis impuri Cartw. in Harm Evang. in Matth. 1. 18. Quidam Hebraeorum linguam Hebraeam linguam sanctam dici putant eò quod nulla propria vocabula in ea inveniantur quibus pudenda utriusque sexus Egestio aliaque obsâ—â—na significantur Paulus Fagius Annotat. in Deut. 25. 11. t Sancta sanctè Mr Gregory in his preface to observations upon some passages of Scriture u Luke 16. 29. Iohn 5. 39. Psal. 19. and 119. Augustinus affirmat omniaquae continâ—â—t fidem mores in illis inveniri quae apertè posita sunt in scriptura Chrysostomus manifesta itidem in divinis Scripturis esse perhibet quaecunque necessaria Tertullianus adorat Scripturae plenitudinem Et vae denunciat Hermogeni si quid iis quae scripta sunt vel detraâ—â—t vel adiiciat Rainoldus 1 Thesi. Deut. 4. 2. and 12. 32. De Scripturae plenitudine perfectione quâ—â— sentiat Maldonatus vide ad Joan. 7. 4. De Scripturae integritate vide Estium ad Galat. 3. 10. See Bishop Ushers Body of Divinity p. 18 19. 20 21. 2 Tim. 3. 16 17. John 15. 15. Acts 20. 27. Beâ—e habet ut iis quae sunt Scripta contentus siâ— Hilary In every age there was revealed that which was sufficient to salvation and yet now no more then is sufficient the Word it self is not now but the revelation only is more perfect The Old Testament was sufficient for the Jews but both the New and Old make but one compleat body for the Church now Singâ—li libri sâ—â—t sufficientes sufficientia pâ—rtium ad quam ordinatio sunt â—â—â—â—â—â—rò sâ—ripâ—urâ— est sufficiens essentiali sufficientia per â—i bros singulos suâ—â— Iun. Animad â—â— Bellarm Conâ—râ—â— Pâ—tmae câ—piâ—â— quarto The scriptures are a perfect rule for matters of Faith but not a perfect register for matters of fact Mr Geree Whitakerus de Script c. sexto quaest 6. Stapleton and Serrarius are more wary then some other Papists We are abused say they when we are said to hold that the Scriture is not perfect for say they a thing is said to be imperfect not when it wants any perfection but when it wants a perfection due as a man is not imperfect if he have not an Angels perfection because this is not due unto him they say it is not a perfection due to the Scriptures to teach us every thing necessary to salvation Perinde sunt ea quae ex scripturis coll guntur atque ea quae scribuntur G. eg Naziaâ—zen l. 5. Theol. Mat. 28. 29. Catholici in perfectione Scripturae Papistae in imperfectione totius causae id est omnium controversiarum de Religione proram puppim constituunt Chamierus Tom. 1. de Canonâ— lib. 8. cap. 1. 1 Cor. 10. 1 2 3 Mat. 8. 11. Luk. 19. 9. Gal. 3. 7 8 29. Rom. 4. 15 16. Some Papists say the Scripâ—uâ—es are not imperfect because they send us to the Church which is he perfect Rule and therefore they are perfect implicitè though not explicitè but so I might say every rustick were a perfect Rule of Faith because he can shew me the Pope who is the infallible Judge If the Scripture send to the Church to learn that which is not in the Scripture by this sending she confesseth her imperfection See Moulins Buckler of Faith pag. 45. Joh. 1. 18.
3. 22. Isa. 61. 1 2. Heb. 1. 1. 2. 3 Act. 1. 3. Mat. 11. 25 27. Mat. 22. 32. Joh. 5. 46. Luk. â—4 44 45 Montanus held that there was no sufficient instruction given by the Apostles unto the Church but that there were only certain principles of Religion given by them being unperfect and were afterward to be finished and polished by the Comforter which himself did forge Tertullian was a Montanist he often likeneth the Church of God in the Apostles time unto a Tree whose fruit was not bloomed and unto one which is in his base age Cartw. Reply to Whitgifts 2d answer 79. * Additio ad Scripturam fit tripliciter 1. In quo additum est contrarium est errorâ—s 2o. In quo additum est diversum est praesumptionis 3o. In quo additum est consonum est fidelis instructionis * That Doctrine of Religion to which God would have nothing added and from which he would have nothing taken away must needs be perfect Illud perfectum in suo genere cui nihil in eo genere aut addi aut diminui potest Psal. 19. 8. the Hebrew word signifieth that perfection cui nihil deest a Salus nostra Christus est salutis via fides viae dux Scripturae Raynoldus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is taken Collectivè not distributivè Si 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non totam sed omnem significaret eo fortius futurum argumentuÌ„ nostrum nam si partes singulae sufficerent tum multo magis omnes Chamierus 2 King 5. 8. 2 Tim. 3. 15 16 17. b Nullus Papista aptè plenè huic argumento unquam respondit aut respondebit Whitak c Is not the Scripture said Hawks the Martyr sufficient for my salvation Yes saith one of Bonners Chaplains it is sufficient for our salvation but not for our instruction Hawks answered God send me the salvation and take you the instruction Fox Martyrol Episc. Daven de Iudicé Controvers cap. 5. d Notandum hoc loco verbum Dei Scripturis seu scripto verbo definiri quod enim prius Dei verbuÌ„ seu sermâ—nem nunc Scripturas appellat adversus Pontificios qui verbum Dei ad non Scriptas Traditiones Pontificum etiam decreta transferunt Sed verbum Dei Scripturis cingi terminari apparet Rom. 1. 2. deinde 2 Tim. 3. 17. Denique ex hoc loco cum vitam aeternam conferat eamque in se inclusam habeat Scriptura quid est quod ad cam accedere aut adjungi potest Hanc enim Iudaeorum de vita aeterna Scripturis comprehensa opinionem Christus ipse comprobat Cartw. in Harm Evangel in Joh. 5. 39. e Minima veritatis particula in Scripturis continetur Charronaeus f Bellarm. de verbo Dei lib. 4. cap. 3. Rhemists annotat in Joh. 21. sect 3. aunot in 2 Thess. 2. 16. annot in Act. 15. sect 3. in Apoc. 10. sect 1. g Asserimus in Scripturis non contineri expressè totam doctrinam necessarianâ— five de side five de moribus proinde praeter verbum Dei scriptum requiri etiam verbum Dei non s 〈…〉 id est Divinas Apostolicas traditiones Bellarm. lib. 4. de verbo Dei non scripto Omnes libros veteris Novi Testamenti neâ— non traditiones ipsas tum ad fidem tum ad mores pertinentes tanquam vel ore tenus à Christo vel à Spiritu Sancto dictatas continua successione in Ecclesia Catholica conservatas pari pietatis affectu ac reverentia suscipit ac veneratur Tridentina Synodus sess 4. sect 1. h Bellarminâ— haâ—h a whole Book De verbo Dei non scripto of the word of God unwritten Do we not allow of all the Apostolical Traditions which agree unto the Scriptures Nay more Do we not translate the word Traditions in the Scripture when the Text will bear it according to the Greek original Look upon Mat. 15. and in three several verses 2 3 6. we use the word Tradition Look upon the 7th of Mark and in four severall verses vers 3 8 9 13. we translate Traditions Look upon St Paul to the Colossians 2. 8. Gal. 1 14. and upon St Peter 1 Pet. 1. 18. and in all these in the Translation joyned with your Rhemish Testament you shall finde the word Traditions Dr Featley's Case for the Spectacles ch 8. i The word originally may import any thing which is delivered howsoever either by word or writing Thus whatsoever we have received in the Scriptures was first Tradition as delivered by word and still is tradition because it is delivered in writing But though the word in it self have this general and indifferent signification of anything that is delivered yet in our disputation it is restrained to one onely manner of delivering by word and relation only and not by Scripture We deny that either in the Law or Gospel there was any thing left unwritten which concerneth us to know for attaining of true Faith and Righteousnesse towards God Abbot against Bishop k In Mat. 15. l Vide Whitakerum de Scrip. c. 9. Quaest. 6. p. 405. 406. In his Book De verbo Dei standing for unwritten Traditions as a part of the word of God he will have Baptism of Infants to be one but when he disputes for Baptism of Infants against Anabaptists then he heaps up Texts of Scripture Mr Blakes Birth-Priviledge m Exstat nomen diei Dominicae Mat. 28 Mar. 16 Apoc. 1. Exstat exemplum Apostolicae Ecclesiae quae eum diem solennem habuit celebratione Coenae praedicatione verbi Dei Collectione Elâ—emosynae Act. 20. 1 Cor. 16. 1. Quod exemplum suum Ecclesiae praxin cum Apostoli nobis repraesentant in suis scriptis quis non videt eos praecipere imitationem sui Vedel 〈◊〉 Epist. Ignatii ad Magnesios c. 7. Vide plura ibid. n Symbolum Apostolicum ex traditione est secundum formulam rationemque verborum at secundum substantiam est Scriptura ipsissima Junius Animad in Bellarm. controv 1. l. 4. Negamus ullum esse in toto Symbolo vel minimum articulum qui non disertè constet ac totidem penè dixerim verbis in Scripture sancta adeò ut merito dici possit opus tesellatum uâ—pote constans ex variis loc is hinc inde excorptis atque in unum collatis artificioséque compositis Chamier 2 Thess. 2. 15. Hoc suit primum Pharisaeorum dog ma quòd negarunt omnia quae spectant ad Religionem scripta esse Joseph Antiq. l. 13. o Traditiones istae non Scriptae Pharisaeorum nunquam in N. Test. dicuntur simpliciter absolutè Traditiones sed notantur semper aliquo clogio ut quum dicuntur Traditiones seniorum Traditiones humanae siquando Traditionis vox ponâ—tur simpliciter sumâ—â—ur in bonam partem ipsum Dei verbum Traditio est Camer in Mat. 15. Ephes. 2. 20. Apoc. 21. 24. Christ taxeth the ignorance
as appears Iohn 17. 4. compared with Verse 6. See of glorifying God Church his Miscellanies p. 11. to 18. * 1 Cor. 1â— 42 43. There is say the Schools Beatitudo objectiva so whatever is the chiefest good of the soul is the souls blessednesse 2. Formalis when the soul and its beatifying object are united as the fruition of God The soul is here united to God remotely and imperfectly there immediately and perfectly 2 Sam. 22. 47. 1 King 1. 48. Paul entituleth him God blessed for ever the only blessed Potentate Vide Amesium in Psal. 1. 1. * Beatitudo status est omnium bonorum aggregatione perfectus Boetius de consol Phil. 1 Tim. 6. 15. * He that is the cause of al welfare to other things and makes them in their several kinds happy he must needs be therefore most happy himself God is the author of all blessednesse Psal. 132. 1. 2. Dicimus nos ea re frui quam diligimus propter se ea re faciendum nobis esse tantum qua efficimur beati Caeteris verâ— utendum Lombard lib. 1. Distinct. 1. Happinesse is taken two wayes 1. Objectively for the object wherein one is happy as Gods infinite Essence is the object both of Gods Angels and mens happinesse 2. Formally for those acts whereby we possesse that object God is happy formally because he knoweth loveth and enjoyeth himself therefore it is said Our goodnesse extendeth not to him so Angels and men are formally happy when they know and enjoy God Beatitudo objectiva consists in the vision of God and the glorious excellencies that are in him Beatitudo formalis is that glory which shines from God to the creature by which he is made conformable to God in holinesse and happinesse for ever We should praise God 1. Intensivè Psal. 36. 19. and 103. 1. 2. Extensivè with all praise Psal. 9. 14. and for all mercies Psal. 71. 7 8. Dicique beatus ante obitum nemo supremaque funera possit Vide Aquin. summam 1 2. Quaest. 5. Art 3 Consectaries from Gods blessednesse Happinesse consists in two things when the soul enjoys a proportionable good and a good that it hath a propriety in a good of his own The happiness of man consists in the enjoying of God All other things are no otherwise means of happinesse or helps to it then as we see and taste God in them We must account our selves happy in this thing wholly and onely in that God is ours Happinesse is the enjoyment of good commensurate to our desires Ad perfectam beatitudinem requiritur quod intellectus pertingat ad ipsam essentiam primae causae Et sic perfectionem suam habebit per uniouem ad Deum sicut ad objectum in quo solo beatitudo hominis consistit Aquinas 1â— 2ae Quaest. 3. Art 8. * Bishop Lake Man in the state of blessednesse cannot see God absolutely as he is in himself for that which is infinite cannot be comprehended of that which is limited Visio beatifica est cognitio non comprehensiva sed quid ditativa But God doth manifest himself so far forth as a creature is able to know him As a vessel may be filled with the water of the Sea but it cannot contain all the water in the Sea The Apostle saith We shall know God even as he also is known But as is not a note of equality but of likenesse As God knoweth me after a manner agreeable to his infinite excellency so shall I know God according to my capacity * The word Essence or Trinity are not found in Scripture but Essence is duly derived thence for seeing God saith that He is Exod 3. Essence is fitly ascribed to him Trinity hath a sufficient ground There are three that bear witness in heaven 1 John 5. 7. and the most ancient Fathers use the word The word Person is extant Heb. 1. 3. therefore these words are rightly used in the Church Calvinus ait in Trinitate non comprehendi essentiam quasi una â—it ex numero trâ—um sed includi in omnibus tribus quod quidem verissimum est atque utinam sic semper erraret Calvinus Bellarm. de Christo l. 2. c. 5. Origo verbi Hebraei radix non fine arcano ternarii divini cujus potestate omnia consistunt tribus literis notatur Bibliander de optimo genere Grammaticorum Hebraicorum Omne thema seu primogenium Hebraeae linguae constat tribus literis substantialibus ficut per totum Dictionarium cernis idque non sine magno mysterio Nam ut una est dictio ea tribus subsistit literis substanti alibus ita una est divina essentia tribus Personis realiter distincta Forster praefat ad Dictionarium Hebraicum Par. on Rom. 11 23. Vix contuli unquam cum aliquo ex Iudaeis qui vel aliquantulum esset sâ—piens in oculis aliorum qui non concederet Deum trinum unum Verum Personae nomen Patris Filii unanimiter omnes usque adeo detestantur ut nullatenus valeat eis pulchrum fieri tale aliquid de Deo etiam somniare Raymundi Martini Pugio Fidei adversus Iudaeos part 3. cap. 4. Vide plura ibidem Iudaeorum populus maximè ad idololatriam pronus erat ne igitur in eorum qui plures Deos colebant errorem incidâ—rent Cautè à divina providentia factum est Ut ipsum divinae Trinitatis arcanum non explicitè sed implicitè eis traderetur Sed quoniam idololatria per Messiam penitus explodenda erat universusque orbis ad unius Dei cultum reducendus Idcirco mysterium illud Trinitatis explicitè atque apertè revclandum ad dies Messiae reservatum suit Galatinus de arcanis Cathol verit lib. 2. cap 1. Exod. 33. 20. 1 Cor. 13. 9. * Si rectè dicuntur tres Elohim etiam rectè dici possit tres Dii nam Elohim Latinè sonat Dii vel Deus Drusius de Quaesitis per Epistolam Epist 66. Vide Drusii Tetragrammaton cap. 6. Sic concidit gravis quaerela expostulatio viri Docti adversus libri cujusdam titulum De tribus Elohim Non enim voluit author libri illius voce Elohim propriè significare personas ac proinde tot esse Elohim quot fides Christiana agnoscit esse personas in Dâ—vinis cum Scriptura apertè contrastet quae testatur Deum nostrum esse Deum unum Non sic erravit aut caecutiit doctus ille Theologus ut diceret doceret Tres esse propriè loquendo Elohim Sed quoniam vocis illius terminatione plurali Scriptura innuere voluit S. S. Trinitatis mysterium ipse huc respicient et volens in libri quem de S. S. Trinitate scribebat titulo alludere cataâ—hreâ—i non infrequenti sed ordinaria Capel Davidis Lyra. Vide illius Diat de nomine Elohim cap. 7. 12. Rivet Grot. Discus Dialys Sect. 16. In Deo una substantia sed tres persone
in Christo duae substantiae sed una persona In Trinitate alius atque alius non aliud atque aliud in salvâ—tore aliud atque aliud non alius atque alius Vincent contra Haeres cap. 19. * Mat. 28. 19. John 5. 26 27. The Father is the fountain and original of all the Deity and the cause of the Sonne which the very word Father signifieth therefore he is said to be unbegotten and hence the name God is often peculiarly and by an excellency given to the Father in Scripture He is usually called Fons Divinitatis Operationis Modum istum subsistendi diversum haud alio nomine quam personaruÌ„ expressit hactenus in hoc â—rticulo consentiens Catholica Ecclesia Dr Prid. Lect. 17. de S. Trinitate Qui personam vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est modum subsistendi non existendi illi non intelligunt modum nudum sed substantialem ac entitativum ut Scholastici loquuntur Bisterfeldius contra Crellium lib. 1. Sect. 2. cap. 2. Iudaei nomen personae in Deo plurimum detestantur audire trium namque Personarum audito nomine trium mox concutiuntur errorc Deorum pariter horrore Raym. Pug. advers Iud. par 3. Distinct. 1. cap. 1. Psal. 2. 17. proves that the Father begets and the Son is begotten of the Father Gal. 4 6. See Joh. 15. 26. 14. 26. Quomodo autem Deus Pater genuerit Filium noâ—o discutias nec curiosius ingeras in profundo arcam ne forte dum iâ— accessae lucis fulgorem pertinacius perscruteris exiguum ipsum qui mortalibus divino munere concessus est perdâ—s aspectum Ruffinus de Symbolo Vide plura ibid. Haec est differentia inter essentiam divinam personam divinam Essentia divina est communis pluribus divinitatis Personis Persona autem una alteri non est communicabilis Unde Pater non est Filius nec Filius Pater 2. Essentia divina est una Personâ— plures Wendelinus * Persona est individuum subsistens vivum intelligens incommunicabile non sustentatum ab alio nec pars alterius Persona igitur non est essentia qua pluribus est communicabilis Personae vâ—x non his significat officium aut relationem ut Persona principis vel vultum visibilem speciem gestum vel formam alterius representantem ut Personae in drammate sed modum quo Essentia Divina subsistit There are three distinct rational Authors of action three Hees John 8. 16 18. Qui nescis Trinitatem ita ad Iordanem Quando Antitrinitarii adversus sanctissimum illud mysterium inferunt id falsum esse quia v. g. Tria non sunt unum ibi tum pronunciat ratio ex se ipsa de hac connexione dicit eam falsam esse Nam novit lumen rationis id axioma intelligendum esse de iis ad quae per se ratio exsurgere potest Vedel Rational theol lib. 3. c. 6. See Joh. 15. 26. The Hereticks that are Antitrinitarians See Joh. 8. 58. Psal. 2 12. * Vide Placei Disput de argumentis Quibus efficitur ChristuÌ„ prius â—uisse quam in utero beatae Virginis secundum carneÌ„ conciperetur Paulus Samosatanus more fitly Semisathanas held Christ was but a meer man Matth. 6. 6. See Act. 4. 24 25 26 27. Joh. 8. 54. Those that deny the Godhead of Christ must deny 1. The satisfaction of Christ 2. The purchase of Christ he that is but a man cannot merit 3. That Christ shall judge the world No creature can redeem us from hell nor satisfie infinite justice God purchased his Church with his bloud Acts 20. 28. Joh. 1. 1 2. Dignum est haereticos non jam Apostolicis viris sed daemonum clamore convinci ClamaÌ„t enim saepè clamant Luc. 8. Quid mihi tibi est Jesu Fili Dei altissimi Invitis veritas elicuit confessionem naturae potestatem testatur dolor obediendi virtute vincuntur cum possessa diu corpâ—ra deserunt honorem reddunt dum naturam confitentur Dei se inter haec filium Christus opere testatur nomine Hâ—â—arius de Trin. lib. 6. Joh. 20. 28. Gen. 18. 13 14 Iehovah is Christ whom Abraham cals the Judge of heaven and earth 1 Cor. 8. 6. By the Apostle Christ is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes the God-head as his own right Phil 2. 7. Divine works No man can of himself and by his own power do divine works unlesse he be truly God Christ doth works by his own power and the same with his Father Iohn 10. 37 38. He governs his Church Ephes. 4. 11. 1 Pet. 3. 19. Matth. 8. 2. compared with 2 King 7. 9. Christ cured those that were born blinde John 10. 28. See Rev. 2. 23 * Mirum est adversarios hunc locum ubi agitur de Patre aeterno ad filium referre quem constat secundum eos ipsos Patrem non esse So the Polonian Catechism But the Text it self shews this place speaks of Christ who is a Father not in respect of his Person but in relation to his Church He is the author of their spiritual life and being 2. In that he is the Author of everlasting life to his Iohn 6. 39 40 47 51. He is stiled the Everlasting Father in Hebrew The Father of Eternity The Septuagint hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pater futuri saeculi Vide Raymundi Pugionem Fidei adversus Iudaeos part 3. Dist. 1. cap. 9. John 17. 5. Psal. 45. 11. Joh. 5. 22. Filius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quia habet essentiam divinam quae est à seipsa non verò quia eam habet à seipso habet enim à Patre Joh. 5. Zanch. Vide Voet. Theses * Iuvenls aste quamvis in Iesu majus homine uthil agnosceret sperabat tamâ—â—â— eo monstrante se perventurum ad possessionem ejus boni quo vita aeterna paratur quasi ad eam rem monstratore tantum egâ—râ—â— caetera per se confecturus At Iesus occurrens huic errori simulque modestiae nobis praebens exemplum ait non esse multos boni fontes sed unicum Deum scilicet hoc ipsâ— indicans non satis esse bonum nobis monstrari nisi Deus mentem illustrans virâ—s nobis suggerat Grotius in loc See Rom. 16. 27. 1 Cor. 8. 6 Ephes. 4. 6. Debitus Patri à Filio honor redditur cùm dicit te solum Deum non tamen se Filius à Dei veritato secornit cum adjungit Et quem miâ—isti Iesum Christum Non habet intervallum confessio credentium quia in utroque spes vitae est Hilarius lib. 3. de Trinitate The words are to be read as we render them That they may know thee to be the only true God not That they may know thee only to be the true God according to the first reading the predicate is common to the Father and the
fuisset perfecta quae nunc difficilis est non obtinetur nisi adhibita cura maxima assiduo labore sunt enim quaedam animalia fera indomita quae nunquam cicurantur Vide Gen. 2. 7. Uno verbo imò nutu etiam ursos leones fugasset Adam Hodiè habemus quidem defensionem sed planè horribilem Opus enim est ad eam gladiis hastis bombardis muris sepibus fossis tamen vix possumus cum nostris in tuto esse Luth loc commun 2. â—lass loc 3. â—ide 〈◊〉 de Gratia primi hominis c. 9. Et Aquin. part 1. Qu. 97. art 1. Affirmativam sententiam tuâ—â—ntur Evangeliâ— contra Pontisiâ—ios Vide Bellarm. de Gratia primi hominis cap. 1. 5 6 7. Rivet exercit 6. in Gen. 1. Scholastici disputant quod justitia originalis non fuerit coâ—â—aturalis sed câ—â— ornatus quidam additus homini tanquam donum Ut si quis fâ—rmose pâ—â—llâ— coronam imponat Corona certè non est pars virginis naturae sed quoddam separatum à natura quod ab extra accedit sine violationâ— naturae potest â—â—erum aâ—imi Quare disputant de homine daemonibus quod etsi originalem justitiam amiserint tamen naturalia pura manserint sicut initio condita sunt Sed haec sententia quia peccatum originis extenuat ceu venenum â—ugienda est Quin haec statuimus justitiam non fuisse quoddam donum quod ab extra accederet sed fuisse verè naturalem ita ut natura Adae esset diligere Deum credere Deo agnoscere Deum Luth. loc commun 2. Classis loc 3. See Sir Walter Rawlâ—igh in the History of the World pag. 1. Multi quia locum à Mâ—se hic descriptum reperire nusquam potuâ—runt â—â—â—tum arbores â—â—â—mina aquas omnia haec in allegorias transform trunt qued rectè August reâ—ellit quamvis ipse se idem sensisse fateatur Alii eodem decepti errore Paradisum sinxerunt proximè sphaeram Lunae id aëre suspensum Paraeus in loc Vide Bellarm. de Gratia primi hominis cap. 10. 11. Mihi dubium non est terram Canaan fuisse delicias totius orbis terrarum itaque facile illis accedo qui eo in loco fuisse ante diluvium Paradisum putant Solus ille locus est in quo postea Deus voluit Ecclesiam populum suum esse Luth. in Gen. 10. As the Scripture borroweth the term of Tartarus from the Heathen 2 Pet. 2. 4. so it is thought by Tertullian and Gregory Nazianzen that the Heathens took the ground of their Elysian fields from the Scripture-Paradise It is certain that Paradise was near or about Mesopotamia and Babylonia as besides the consent of the best writers the rivers Tigris Euphrates which compasse Mesopotamia and which watered the Garden do infallibly demonstrate Dr Crak Defence of Constant. c. 11 * De Gratia primi hominis c. 12. 14. See Kellets Miscel. l. 1. c. 3. * Paraeus in Gen. 2. 7. a The Poets from the tree of life took their Nectar and Ambrosia Nectar signifieth making young and Ambrosia Immortality therefore they are said to be the meat and drink of the gods Paraeus Arbor scientiae boni mali sic nominata propter eventum futurum quia post ejus esum homo per experimentum poenae didicit quid interesset inter obedientiae bonum inobedientiae malum Aquin. part 1. Quaest. 102. Artic. 2. Hanc arborem hoc nomine à Deo appellatam non legimus sed ab eventu Moses appellavit quo Adamus Heva si ex hujus fructu comedissent aeternum erant victuri c. 3. 33. infra Picherel in Cosmop Annotat. Corollaries from Gods goodnesse to man in his Creation 1. It serves to blame mankinde for his wonderful naughtinesse in striving against God who hath bestowed so great and undeserved benefits upon him 2. Let us seriously consider of our selves and of our making that we may come to a due knowledge of God of our selves One saith the soul is not altogether immaterial for what hath accidents hath matter nothing but that is the subject of accidents 2. What is finite is material seeing sinitenesse is the attribute of matter by which it is contained within its own limits but it subsists lives and works being separated from the body therefore it is immaterial Vide Raymundi Pugionem adversus Iudaeos part 1. c. 4. It is a strange impudence in the Author of the Leviathan whose ignorance in Divinity contâ—steth with his presumption and I know not which may get the victory to deny eternity of torments unto the damned by wresting the expresse words of Scripture and rejecting the general consent of the whole Church But I must confesse this Assertion is sutable to another of his abominable Principles that the rational soul hath no Subsistence out of the body so that herein he is consentaneous to himself though opposite to all the world besides denying what hath been generally received as well by the choisest Philosophers in the School of nature as by Christians in the School of grace These are Doctrines well agreeing to the Title of his Treatise The Kingdome of Darknesse Master Samwaies his Devotion digested pag. 227 228. Moses affirmeth Gen. 2. that God rested from all the works which he had made that is from creating new species but he creates individua daily and both governs and preservesthem and the species or kinds of things already made Ioh. 5. 17. Requies dupliciter accipitur uno modo pro cessatione ab operibus Alio modo pro impletione desiderii Et utroquo modo dicitur Deus requievisse die septimo Primò quidem quia die septimo cessavit novas creaturas condere Alio modo secundùm quod rebus conditis ipse non indigebat sed sâ—ipso fruendo beatus est Aquin. part 1. Quaest. 13. Art 2. Providentia Latinè dicitur à videndo at Hebraicè ut Latinè vox à sensu ad intellectum transfertur Rivetus In its proper signification it may seem to comprehend all the actions of God that outwardly are of him that have any respect unto his creatures all his works that are not ad iâ—tra essentially belonging to the Deity Mr Owens Display of Armin. c. 4. See more there God by his Prophet infallibly foretold future contingents The Devil would else overturn all and the godly would be of all men most mible Joh. 16. 20. It is the execution of Gods decree whereby he upholdeth and governeth all things according to the counsel of his will It is continuata quaedam creatio Creation gives esse primò Providence esse porrò b God observeth all our particular speeches and actions seem they never so small and trifling God therefore pleaseth of purpose to put into writing things that seem not otherwise worthy the registring See Psalm 104. 147. God is maximus in minimis Matth. 10. 29 30. Gods providence is
â— 7 8 9 10 11. * Rescript ad â—â—spons Gâ—eâ—inch c. 1â— Ut mea non placent nisi mâ—cum sic tua non satiant nisi â—ecum Bern. The promises are Objectum qâ—o Christ Objectum quod that which faith ultimately closeth with and is terminated Gods word is the objectum adaequatum of our faith but we are justified and saved by beleeving in Christ therefore in the Scripture justifying faith is ordinarily called faith in Christ. Act. 20. 12. 21. 26. 18. Gal. 3. 26. and sometimes the faith of Christ Rom. 3. 22. Gal. 2. 16 20. 3. 22. Phil. 3. 9. and sometimes his knowledge B. Down of Justification l. 6. c. 4. See also c. 6. The proper object of justifying faith is God in Christ 2 Cor. 5. 19. or the promise of Gods mercy to us in Christ Jesus This faith is therefore expressed to be faith in Christs name Act. 2. 16. Faith in his bloud Rom. 3. 25. Abbot against Bishop Fidei objectum primarum omnes divinae veritates revelatae 2. Mediatum Christus ut Mediator 3. Ultimatum ens incomplexum inquiunt â—cholastici * On Psal. 51. 6. Lect. 83. Knowledge and belief are often joyned Job 19. 25. John 17. 8. 2 Cor 5. 2 Tim. 1. 12. 1 John 4. 16. * De Iustif. cap. 7. Pontisicii per sidem implicitam intelligunt cam sidem quâ Laici ignota nondum intellecta sidei dogmata credunt implicitè in illo generalâ— quòd vera sint omnia quae Romana Ecclesia credit pro veris amplectitur quae quidem sides non est divina sed humana id est non nititur Dei sed hominum testimonio Baron Philos. Thcol. Ancil exercit 3. Art 5. Vide plura ibid. In which sense implicite faith cannot be defended although B. Mountague Appar 1. saith that is a pâ—â—fiâ—able as well as vulgar distinction of Fides explicita and implicita and that it is not always a servile opinion or Babylonish bondage because there are in faith and things belonging to saith as in other Sciences certain things more abstâ—use Quandoque sides vocatur implicita ab imperfecta apprehensione rerum quasi implicitarum Nam quem admodum quod complicatum ac conâ—elutum est ex toto nec conspicitur nec attingitur sic mysteria pleraque sidei Christianae 2. Vocatur quandoque impropriè implicita sides ipsa promptitudo seu generalis animi praeparatio ad sidem adhibendam verbo Dei simul ac dogma quodeunque sub formali rationc nobis innotâ—scet Atque hoc sensu quilibet Christianus implicitè dicitur credere quicquid in Scripturis Deus revelavit 3. Illa sides à Papist iâ— implicita vocari solet Laicis summo opere commendari quae in cognitione Praelatorum involvitur populo interiâ— dogmata illa quae sic credi dicuntur omnino neseientc Episc. Dav. Determ 1. Quaest. 29. The lowest act of faith is an assent a yeelding in thy soul to the word of God an agreement to the truth of it Exod. 14. 31. Some say the resolution of an humbled sinner to cast himself on Christ is the lowest degree of saith which is discovered by desires pursuit and rejoycing in future hope It is a Question among Divines Whâ—â— is the subject of saith By the heart a man beleeveth Act. 8. 37. See 12. 13. there saith is seated where the acts of it are exercised therefore the whole soul is the subject of it but chiefly the will It is seated both in the understanding and the will because it is a voluntary assent To believe is an act of the understanding as it is an assent of the will as it is voluntary Down of Justificat l. 6. c. 5. Vide Baron Philos. Theol. Ancil exercit 3. Art 21. Icy done nous remarquons cn la soy deux principales parties dont la premicre est la cognoissanâ—c l'autre l'apprehension l'application particuliere ou la siance qui tesmoignent assez que ceste excellente vertu a son siege câ— l'entendement en la volontè en tout l'homme nouveau regenere sanctifie par une grace speciale sur nature elle de l'â—sprit de Dieu qui tout entier recoit l'abondance des benefices offerâ—s desployez en Iesus Christ. Mais premicrement en son entendement pour les cognoistre comme veritables puis en sa volontè pour se les appliquer comme salutaires bons Motmet Sermon 2. sur 19. Iob 25. Vide Examen epist. expostulat Amyrald ad Rivet per Spanhem Est sides habitus quidam mixtus neque omninò intellectu neque omninò voluntate sed corde id est utroque definiâ—ndâ—s Et certè quem ad modum corde ad justitiam creditur Rom. 10. 10. ita quoque intellectus ipse sidei corde consistit Matth. 13 15. Cordis illuminatione persicitur 2 Cor. 4. 6. Cordis plerophoria sâ—ncitur Col. 2. 2. Abbot â—n Thomâ— Diat de Incis Iust if Grat. cap. 25. Fidei subjectum duplex est in quo cui subjectum sidei in quo est anima humana ac in ca principales facultates intellectus ac voluntas subjectam cui est Homo Homo solus Mali Angeli illius non sunt â—â—paces Jud. 6. Sancti ea non egent Matth. 18. 10. Dr Benefield de side salvisica Fiducia est particularis quidem applicativus assensus pro objecto habens primò Evangelicas promissiones Secundò Internum testimonium sancti Spiritus Nam per siduciam assentimur Doctrinae Evangelij testimonio Spiritus Dei unà testantis cum nostro Spiritu nos esse filios Dei atque ita nobis ipsis applicamus Evangelicas promissiones certò statuentes judicantes nos esse filios Dei proinde illas promissiones non solùm aliis credentibus sed nobis etiam in particulari esse factas Baron Philos. Theol. Ancil exercit 3. Art 19. Mr Gatak against Saltmarsh Shadows without substance p. 56. The truth of any thing doth not depend on the greatnesse but quality of it a childe though never so weak hath the true nature of a man one drop of water is true water 2. If faith be weak it will bring forth weak effects little comfort yet Christ will have regard to it That faith is not assurance see M. Downs Treat of the true nature and definit of just faith p. 5. to 8. In a state of adherence the motive which acts the soul is obedience to God Isa. 50 10. in a state of assurance a sense of the love of God 1 Cor. 5. 12. 2. In a state of adherence one doth all to obtain mercy but in a state of assurance from thankfulnesse because one hath obtained mercy 3. In a state of adherence the motive is to obtain grace and communiâ—n with God therein of assurance further and constant communion John 14. 21. 1 John 4. 16. 4. In a state of adherence one doth perform the commands of God
either for necessity or Christian delight Prov. 30. 8. It signifies that portion of temporal things which thou hast assigned as most fit and convenient for us so Beza interprets it Panem cibarium vel panem nobis sustentandis idoneum Bread fit for meals or convenient to sustain us This Exposition is the safest because it is made by the Greek writers and also because it agreeth with the Syriack interpretation Da nobis panem necessitatis nostrae B. Downam See Dr Gouges Guide to go to God Under this title Bread are comprised meat and drink yea food raiment sleep physick and other things needful for our bodies even for preserving or recovering the health and strength of them and such a competent estate also as is meet for the place wherein God hath set us for the charge of children and others which he hath committed to us and for that function and work which he hath appointed for us together with peace and all manner of prosperity Doctor Gouges Guide to go to God Oratio verè quotidianaâ— quam docuit ipse Dominus unde Dominica nuncupatur delet quidem quotidiana peccata cum quotidie dicitur Dimitte nobis debita nostra quando id quod sequitur non solum dicitur sed etiam fit â—icut nos dimittimus debitoribus nostris Sed quia fiunt peccata ideo dicitur non ut ideo fiant quia dicitur Per hanc enim nobis voluit salvator ostendere quantumlibet juste in hujus viâ—â— caligine atque infirmitate vivamus non nobis deesse peccata pro quibus dimittendis debeamus orare cis qui in nos pecâ—â—â—â— ut nobis ignoscatur ignoscere Aug. de civ Dei l. 21. c. 27. Forgivenesse of sinne is a free and full discharge of a sinner from guilt and punishment whereby he is received into favour with God Justification is actus individuus in reference to ones state wrought simul semel it is one continued act from vocation to glorification * Mr Lyford on Tit. 3. 5. Though the fins of justified persons be not actually remitted yet they are virtually and in respect of their state Mr Bedfords Examination of the chief points of Antinomianisme chap. 4. See Mr Burgess of Justification from Lecture 14. to 25. Vide Baldunum de Cas. Consc. lib. 2. cap. 2. Cas. 6. Matth. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See 14. 15. v. Salvator peccata appellat debita idiotismo linguae Syriacae Forsterus Miscel. Sac. l. 4. c. 1. Duplex est debitum 1. Officii quod quis expraecepto juris tenetur facere â—ic mutua charitatis offitia sunt debita quia lex Dei illa prâ—cipit Rom. 13. 8. 2. Supplicii quod quis ex sanctione juris tenetur pati si officium suum neglexerit â—ic peccata sunt debita ut in oratione Dominica Matth. 6. 12. Et morâ—â—terna est debita Rom. 6. 23. debitum posterius contrahitur ex insoluto priori ita ut si quis debitum officii plenariè dissolveret faciendo id quod lex imperat non teneretur aliquo debito supplicii ad patiendum id quod lex minatur Sanders de Iâ—ramenti promissorii obligatione Praelect 1. Sect. 12. Luke 1. Knewstub Lect. on l. 6. 12. There is a reason given in this Petition more then in any other because when the soul is once awakened with the apprehension of sinne we have more need to have our faith confirmed in this then any other Petition Matth. 18. 35. Not that we or any creature can forgive sins because no man can satisfie for sinne which is directly against God and a breach of his righteous Law therefore we can never satisfie Gods infinite justice The meaning therefore is that we put away malice and all desire of revenge against them that have wronged us M. Dod. Induci in tentationem est superari à tentatione non itaque petimus ut ab omni tentatione simus liberi sed ne ab ea vincamur Egardi Medulla S. S. Theol. Tentatio sumitur pro periculum experimentum capere vel fidei vel patientiae c. ut in Abrahamo Deinde Deus hominem tentat cum hominem in suas cupiditates tradit aut occasionem peccandi offert non adigit quempiam ut hoc faciat sed cum summa oblectatione quisque peccatum patrat Non facit illud tanquam approbator mali quod fit sed tanquam justus judex qui gravissime peccantes gravissimis suppliciis iniquitatem coercet Cartw. in Harmon Evangel Though Satan doth tempt us yet he cannot prevail over us but by our selves John 14. 31. so he found nothing in Adam but he yeelded to him Iob stood under greater temptations then Adam fell It s no sin to be tempted of the world and Satan 1. Every sinne is actus proprius the soul that sinneth it shall die 2. Actus deordinatus a declining from that integrity God bestowed on us We have no power over the world and Satan B. Downam See Elioâ— Dr Gouges Guide to go to God The Article doth not necessarily imply that the devil onely should be here meant yet he may be included among other evils The word is of all genders and may comprise all evils under it It is best where there is no circumstance of restraint as here is none to expound the Scripture in the largest extent especially in such a summary as this where so much matter is comprised under these words D. Gouge See Joh. 17. 13 â— Cor. 1. 10. B. Down * Vide Scult Exercit. Evang. l. 2. c. 33. These words are not found in the Evangelist Luke but in Mat. 6. 3. they are expressed and it is sufficient that one Evangelist hath recorded them Elton Cartw. on the Rhem. Test. Some say from Dan. 7. 14. Haec verba adjecta sunt ut siduciam nostram firment stabiliant Quemadmodum ergo pleni fiducia in Dei bonitatem potentiam â—xorâ—i dicentes Pater noster qui es in Coelis ita tandem finimus dicentes Quia tuum est Regnum Potentia Gloria in aeternum Discrimen inter Regnum Potentiam Gloriam hominum Dei Homines habent Regnum Potentiam Gloriam sed 1. Non habent à seipsis sed à Deo 2. Non habent sibi sed Deo cujus sunt loco 3. Habent ad breve tempus Egardi Medulla S. S. Theol. This prepositive Article importeth two things 1. A generality God is King over all the earth 2. Superiority He is King of Kings and Lord of Lords Bishop Andrews The end of our Petitions why we should have them granted is that Gods Kingdome Power and Glory may be advanced By this also our faith is strengthened in the hope to obtain our requests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in secula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. lib. 1. de Coelo Saculum Latinis spatium est centum annorum Itaque multitudine saeculorum
offerri Christus jubet addita ratione Quoniam talium sit regnum Coelorum Si corum est regnum coelorum cur signum negabitur Calvin Iustit l. 4. c. 16. See M. Baxters Infants Church-membership part 2 c. 1 2 3 4 5 6. Distinguere oporteâ— inter Ecclesiam constituendam constitutam in illa adulti prius docendi ubi crediderint tum ipsi tum ipsorum liberi sunt baptizandi in hac vero infantes prius baptizandi ac postea sunt docendi Vide Gen. 17. 10. 21. 4. Vossius in Thes. Disputat 13. de baptismo Per fidem in infantibus intelligimus principium sive semen fidei non habitum fidei aut actualem fidem Potentia respondet semini habitus arbori actus fructui Semen fidei etiam in infantibus esse potest Habitus non est nisi corum qui operantur ex habitu Vost in Thesibus Sunt increduli infantes negativè salutari fidei habitu destituuntur non positivè contrario habitu non sunt polluti Id. ibid. Disputat de Baptismo Poenitentia exigitur ab iis qui poenitenda egerunt Rom. 9. 2. Voss. Disputat 15. de Baptismo Children that were to be circumcised the eighth day could neither beleeve nor make a profession of their faith See M. Brlusleys Doctrine and Practice of Poedo-bapt p. 86 87 88 89. Quae igitur haec qua nos impetunt argumentationis erit formula Qùi adulta sunt aetate antè instituendi sunt ut credant quam bazandiâ— Baptismum ergo infantibus communem facere nefas est Calv. Instit. l. 4 c. â—6 See Brinsleys Doctrine and Practice of Poedobaptism pag. 70. 71 72 73 74. This divine Evangelicall Institution was consigned by three Evangelists Matth. 28. 19. Mark 16. 16. John 3. 5. agreeable to the decretory words of God by Abraham in the Circumcision to which Baptism doth succeed in the consignation of the same Covenant and the same spiritual promises Gen. 17. 14. The words are so plain that they need no exposition and yet if they had been obscure the universal practice of the Apostles and the Church for ever is a sufficient declaration of the Commandment No Tradition is more universal no not of Scripture it self no words are plainer no not the ten Commandments Doctor Taylors Discourse of Baptism Anabaptists say Where have we taught that Infants should be baptized in all the Scripture Not in expresse terms but by just consequence we have it From the General Matth. 28. 19. From Parity Gen. 17. 14. From Principles Acts 2. 39. Where finde we saith Bellarmine de Iustic lib. 2. lib. 1. cap. 16. that Christs Righteousnesse is imputed to us for Justification In expresse termes we have it not but virtually and by just consequence we have it 2 Cor. 5. 21. In the equivalent we have it Rom. 5. 17 18 19. We finde no where those words James 4. 5. in all the Scripture in expresse termes By deduction we have them Numb 11. 29. Doctor Sclater on Rom. 4. 6. It can be no good argument to say the Apostles are not read to have baptized Infants Therefore Infants are not to be baptized but thus We do not finde that Infants are excluded from the Sacraments and Ceremonies of Christs institution Therefore we may not presume to exclude them For although the negative of a fact is no good Argument yet the negative of a Law is a very good one We may not say the Apostles did not Therefore we may not But thus they were not forbidden to do it there is no Law against it Therefore it may be done Doctor Taylors Discourse of Baptism part 2. Mr. Whateley at the end of new-birth Vide Vossii Disputat de baptismo Disput. 1. 6. Et Zepperum de Sacramentis Et Balduinum de Cas. Consc. lib. 4. c. 5. 6. Cas. 8. Alii in multos annos suum liberorum suorum Baptismum differre soliâ—i fuerunt Constantinus siquidem magnus quòd profectionem in Persos suscipere in Iordane baptizari non fine superstitiosa quadam opinione quòd nimirum in illo Christus quoque baptizatus fuerit constituisset in senectutem usque Baptismum distulit quemadmodum lib. 4. c. 62. De vita Constantini Author est Eusebius Vide Evag. Hist. Eccles. l. 3. c. 41. See M. Blake of the Coven c. 46 47 48. that children of all that are Christians in profession are to be baptized Vide Thomae part 3. Quaest. 67. Artic. 7. Quo tempore primum incepit usus susceptorum in incerto est Alii Hygino Papae hanc institutionem attribuunt alii aliter Probabilissimum nobis videtur eo tempore illud observari coepisse quo certatim ex Gentilibus plurimi ad Christianam fidem adducerentur atque baptizarentur Quare magis patet nulla necessitate satis temere hodiè illos susceptores vel sponsores in baptismo communiter adhiberi cum non sit jam illa ratio accedentium ex Paganismo quae olim huic instituto causam dedit Baptizatus tradebatur suis susceptoribus inde nomen susceptorum venit quod suscipiant alios ex baptismo Disput. Theol. de baptismo veterum part 5. Thes. 1. Usus fidei jussorum qui infantes è sacro lavacro suscipiunt quos vulgò compatres commâ—tres appellant rem esse per se indifferentum contendimus Hanc consuetudinem retinemus quia nemini nocet sed potius utilis est infantibus inter Christianos mutuas firmat amicitias officia charitatis Rivet in Cath. Orthod Vide Balduin de cas consc l. 2. p. 11. cas 8. Quinam interrogationes de articulis fidei ante baptismum usurpatas referunt inter Ceremonias antichristianas Ad pueros dirigi minus convenit Non enim intelligunt Ad susceptores commodius diriguntur Olim adulti interrogabantur ante baptismum hoc sequioribus seculis ad ipsos tralatum est infantes Crocius in August Confess Quaest. 2. c 29. Illud durum fuerit quod hujusmodi sponsiones sic essent quasi in scoena ludus sieret non in Ecclesia Sacramentum celebraretur Nam profecto mimicum suit sic interrogari insantem quasi virum sic respondere virum quasi infantem quidem hanc de aliena conscientia tam considenter Chamier de Sac. l. 5. c. 15. * Hookers Survey of the Sum of Church-Discipline part 3. chap. 2. Mr Cottons way of the Churches of Christ in New-Engl S. 6 cap. 4. Zanchius on Ephes. 5. and M. Blake in his Birth-privil are for remote Parents See M. Cawdr Diatribe conc Inf. Bap. ch 3. Per baptismum non tam inserimur huic vel illi vel isti Ecclesiae quam Ecclesiae Catholicae quam in symbolo profitemur Vos Disp. 15. de bap Spect and a hic non est proximorum Parentum impietas sed pietas Ecclesiae in qua nati sunt ceâ—â— eorum mater Item majores ipsorum qui piè sanct è vixerunt Zanch.
etiam colâ—â—gere est ex Caâ—vino Iâ—stitut l. 4. c. 15. S. 16. Dico quasi privatim nam absolutè privatim absque ulla Congregationis forma qualis saepè in Papatu 〈…〉 n probamus Mares Quaest aliquot Theol Dâ—cis Quaest. 3. Vide plura ibid. Vide Aquin. part 3. quaest 66 Artic. 3. 4. Attersol of the Sacraments l. 2. c. 5. Balduinus the Lutheran in his Cases of Conscience l. 4. c. 8. Case 4. propounding this Case Num minister Ecclesiae ditioribus parentibus gratisicari salvâ conscientia potest si fortè liberos suos vino generoso aut aquâ rosatâ baptizari pâ—tant Answers Partes substantiales hujus acramenti nequaquam sunt mutandae non enim oportet nos sapientiores esse Christo qui regenerationis Sacramentum aqua sieri voluit Johan 3 5. neque meliores quia ipse etiam aquâ— Iordanis aequè ac al 〈…〉 baptizari voluit Matth. 3. 16. Iam verò constat aquam esse partem alteram substantialem Baptismi quidem aquam fontanam aut sluvialem prout eam Deus condidit absque mixturâ— herbarum aut aliorum liquorum Many reasons he there alâ—o alledgeth against changing water in Baptism Quasi res esset contemptibilis ex â—hristi praecepto aqua baptizari inventa est benedictio vel potius in cantatio quae veram aquae consecrationem pollueret Caâ—v Instit. l. 4. c. 15. Scimus veterem Ecclesiam â—c Primitivam in vitae communis usu iâ— ritibus sacris multum usam esse venerabili signocrucis sed ut pia ceremonia quae orationi adjecta animos sidelium ad Christi crucem eveheret non materiae alicui terrenae aut â—igurae aut gestui aâ—figeret Hoc sensu sanctâ—ssimi prudentissimique illi Antistites qui Ecclesiae in Anglia reformandae negotio praefucrunt in publicis locis cruces passi sunt remanâ—re in nonnullis etiam ritibus sacris retinuerunt ut in Baptismo Casaub. exercit 13. ad annales B. Traditiones rituales quae ad ordinem ritus cultus divini pertinent are to be received upon this condition only modo ne veritati pietati simplicitati libertati Christianae adversentur E nominibus Sacramenti Eucharistiae quaedam sunt in sacris literis diserte usurpata quaedam è verbis in Scriptura positis deducta plurima Patrum piâ—tas adinvenit usus Ecclesiae comprobavit Casaub. exercit 16. ad Annal a Caâ—â—a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communione vesâ—â—â—tium Nos quidem satis tâ—tâ— sumus sive à Scriptura sive à ratione sive à traditione in usurpando coenae nomine Chamier de Sacramentis lib. 5. c. 2. b Cum scopus Apostoli fuerit 1 Cor. 11. 20. ut ex sequentibus apparet redarguere abusus qui invaluerant apud Corinthios in hujus Sacramenti celebratione dubium non est quin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellet id quod postea v. 22. dicit se accepisse à Domino eis tradidisse Id tamen praefractè negant quidem Pontificii in primis Maldonatus Iesuita in Matth. 26. 26. petulanter suo more nobis insulat insâ—itiam â—â—â—â—tatem nobis objâ—cit quia coenae Domini nomen Sacramento Eucharistiâ— tribuimus Negat ullum in sacris Scripturis locum in quo ita appelletur Sacramentum Maldonatum pro merito excepit doctissimus Casaubonus Exercit. 16. Sect. 23. Et ejus pervicaciam ita detexit ut non opus sit actum agere Riveti Cathol Orthod Tract 3. quaest 21. Vide Maldonat etiam ad Joh. 13. 2. Estium ad 1 Cor. 11. 20. Apostolus dicit convenientibus vobis in unum non est Dominicam coenam manducare hanc ipsam acceptionem Eucharistiae caenam Dominicam vocamus Aug. Epist. 118. ad Jon. 5. Three Evangelists have mentioned Christs last Supper Matth. 26. Mark 14. Luke 22. and Paul 1 Cor. 10. 4 and more fully 1 Cor. 11. 26. Coena Domini est Sacramentum nutritioâ—s auctionis fidelium in Christo. Ames Medul Theol. l 1. c. 40. Coena est Sacramentum quo actis Deo gratiis pane vino utimur ad profitendum nos Christi corpore crucifixo sanguineque fuso in aeternam vitam sustentari ut enim à Baptismo primum est Christianismi initium sic à Coena perpetuum deinceps est alimentum Rami Comment de Religione Christiana l. 4. c. 8. See Mr Gillesp. Aarons Rod Blossoming l. 3. c. 12 13 14. The Word makes bad ground good the Sacrament only makes good ground better The Word doth both convert and edifie the Sacrament only edifies We have no promise or president in Scripture for the conversion of any by receiving the Lords Supper It is not set forth under the notion of immortal feed but under the notion of food and nourishment D. Drakes answer to Suspen suspended M. Burrh Gospel-worship Paraeus saith Sacramenta sunt instituta non in fidelibus sed conversis Haeretici scelerati si accedat pertinacia à coena Domini sunt arcendi Zanch. de Eccles. Vide Balduin de cas consc l. 4. c. 9. cas 1. Why should any that are not Saints be admitted to one of the highest priviledges of Saints Church communion in the highest The Sacrament of the Lords Supper is a distinguishing Ordinance they who have no union with Christ can have no communion with him M. Cheyneâ— on Zech. 2. 7. Non propter malos qui videntur esse intus deserendi sunt boni qui verè sunt intus August contra Crescon l. 2. c. 33. Fugio paleam ne hoc sim non autem aream ne nihil sim. Ib. l. 3. c. 25. Solebant Donatistae in ore habere videbas surem concuâ—rebas cum eo ne communicaberis peccatis alienis Et recedite exite inde Et immundum ne tetigeritis qui tetigerit pollutum pollutus est modicum sermentum totam massam corrumpit hujusmodi Haec fiunt consensione peccatorum non communione Sacramentorum in qua condiscipulus Judas mundos immundus contaminare non potuit Aug de unico baptismo contra Petil. c. 14. Non enim propter malos boni deserendi sed propter bonos mali tolerandi sunt sicut toleraverunt Prophetae contra quos tanta dicebant nec communionem Sacramentorum illius populi relinquebant Aug. Ep. 48. Manifestum est non conâ—aminari justos alienis peccatis quando cum eis Sacramenta communicant Aug epist. 50. Nec malos à mensa Domini arcemus quia bonis illam polluant quum ex Apostolo didicerimus omnia esse munda mundis sed quia sibi illam polluunt Beza de Presbyterio excommunicatione Quum scribat Joannes Joan. 13. 30. Iudam ante absolutum â—pulum discessisse assâ—ntior iis qui ante 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 institutionem Judam discessisse sentiunt Ista separatio qua nonnulli à sacris catibus recto Sacramentorum usu propter aliquorum vitia ultrò abstinent
be noâ— your utmost end he will not be your chiefest good Hoc desideriâ— câ—lendus est Deus ut sui cultus ipsi â—it merces Augustine See 2 Kings 10. 31. A constant heedlesness in duties is a great signe of an hypocrite It is not enough to worship God but we must seek him in worship Ps. 22. 26. which notes an exact care in serving him See M. Mautoâ— on Jam. 1. 21. Doct 1. 2. Examination of our estate is as necessary as our puâ—ging from sinne and the excitation of our affections 2 Cor. 13. 5. In the Priesthood under the Law there was to be a consecration as well as an offering Mal. 3. 3 4. Heb. 9. 14. The main care must be to get the person reconciled to God Those that discern not their interest in Christ if they had it and have lost it by returning to folly 1 Pet. 3. 7. are not to come reeking from their sins and so rush into Gods presence Isa. 1. 15. Neither are they wholly to decline Worship and restrain Prayer 1. There must be a serious acknowledgement of their sins with shame and sorrow Psal. 51. 3. Numb 2. 14. John 1. 2. 2. They must earnestly sue out the former grace and pardon Psal. 25. 6. 51. 12. Those who never had assurance must know 1. That it is comfortable in our approaches to God the Apostle hath taught us to begin our supplications with our Father Heb. â—0 21 22. 1 Tim. 2. 10. 2. Some believers have lesse peace that they may have more grace 3. When we cannot reflect upon our actual interest the direct and duâ—â—ful acts of Faith must be more solemnly put forth 1. Disclaim more earnestly your own personal righteousness Dan. 9. 18. 2. You must adhere to God in Christ more closely cast your selves upon God with hope Psal. 22. 18. 3. It is safe to say I am my beloveds though we cannot apply Christ to our selves Psal. 119. 94. Have high thoughts of the work aforehand 1 Chron. 29. 2. take the fiâ—test opportunity of doing duties Christ is present in the Ordinances Rev. 1. 18. 1. As a Speaker Heb. 12. 25. 2. That he may delight himself in the graces of his people Cant. 8. 1. 3. To execute judgement as well as shew mercy 2. The Angels are there present 1 Cor. 11. 10. as your Guardians Dan. 4. 13. and to delight in your graces Cant. 5. 2. 3. The Devil is present Matth. 13. 1. To draw you to evil 1 Sam. 2. 22. 2. To hinder you in whatever is good Zach. 3. 1. 3. Comes to steal away the Word out of your hearts Matth. 13. 19. 4. To aceuse you Rev. 12. 12. Zach. 3. 1 2. 5. As an Executioner expecting a commission from Christ to lay hold on thee John 13. 27. Iephta must not offer her himself but some Priest to whom he must bring her and he not in any place but upon the Altar of God In vovendo suit stultus in reddendo impius Hieron * Take a great deal of heed to your own hearts in the duty least your thoughts vanish Eccles. 5. 3. Salomon compares the vanity of mens thoughts in services to dreams where the thoughts are incoherent 2. Observe in duties the approaches or withdrawings of God from your souls See Matth. 15. 10. 24. 15. 2. 3. chapter of Revel We must 1. Practise the good resolutions taken up in the service keep it evermore in the hearts of thy servants 2. After every duty we must be humbled for our rashnesse before God as Iacob Gen. 28. 16. * There must be a faith 1. That his duties shall be accepted Gen. 4. 7. 2. In the general rewards of religion Gen. 4. 8. 3. In the Messiah to come Reasons 1. Because faith discernâ— by a clear light and apprehension keeps God in the eye Faith is conversant about God the object of worship Heb. 11. 6 27. and discerns the worth of his service and represents more of priviledge then burden Psal. 19. 10. 73. 28. 2. It receives a mighty aid and supply from the Spirit of God Rom. 8. 26. 3. It works by a mighty principle love Gal. 5. 4. It fils the soul with a sweet apprehension of Gods love love will carry one to a duty that is against the bent of nature Gen. 34. 19. 2 Cor. 5. 14. 4. Faith discourseth and pleads in the soul with strong reasonings 1. From the mercies of God 1. Special Gal. 2 20. 2. Common 1 Tim. 1. 16 17. 2. From the Promises 1. Of assistance 2 Cor. 12. 10. Phil. 4. 10. 2. Acceptance 2 Cor. 8. 11. faith shews the Mediatour Ephes. 3. 1 2. Revel 8. 3 4. 3. Oâ— reward 2 Cor. 7. 1. 2 Cor. 1. 4. It sees assistance in the power of God acceptance in the grace of God reward in the bounty of God Psal. 2. 11. Worship is therefore called fear as we may see by comparing Deut. 6. 13. Isa. 29. 13. with Matth. 4. 11. 15. 9. God hath his name in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from fear and the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both fear and religion Heb. 5. 7. See Chap. 12. 28 29. Abraham Gen. 18. 27. Elijah 1 King 18. 42. the four and twenty Elders Revel 4. 16. Christ himself Matth. 26. 33. were reverent in their acts of worship For publick prayer kneeling and standing are mentioned 1 King 8. 54. The Publican stood Luk. 18. 13. in preaching the eyes of the hearers should be fastened on the Preacher Luk. 4. 20. See Neh. 8. 3. at the Sacrament our eyes should observe the Elements as visible Sermons Exod. 23. 8. Christ read the Scripture standing Luk. 4. 16. by that he taught how he honoured the Word of God the same thing is affirmed of the people Nehem. 8. 5. For that cause that we may shew our respect to the Word of God we are bare saith M. Cartw in his Harmon when the Scripture Text is read Master Hildersam hath the like on Joh. 4. Constantine the Great used to shew much reverence and attention to the word of God preached so that many times he would stand up all the Sermon while and when some of his Courtiers told him that it would tend to his disparagement he answered that it was in the service of the great God who is no respecter of persons See Crak Epist. Dedic to his Defence of Constantine Profanenesse is the sin of despising and contemning the true worship of God setting light by it accounting it as a thing not at all profitable and therefore not at all doing it They call not on the name of God saith the Psalmist This was the sin of the Priests themselves Mal. 1. 7 12. There is 1. A virtual or habitual intention when one keeps a purpose to intend 2. Actual The causes of actual roving and the distractions of the thoughts in service are 1. Want of love to God and holy things affection and attention go together Psal. 1. 2.
thing the Lord hath condemned Exod. 20. 23. With me that is beside me God c. that is golden and silver Images or pictures of God Quod si quaeras cur illud facietis repetatur dicam voluisse Deum inculcare maximè ut sibi ab eo delicto caverent ad quod maximè proni erant Voss. in Maim de Idol c. 3. Pontificii totum secundum praeceptum de imaginibus non colendis omittunt in recitatione Decalogi ut patet tum ex officio B. Mariae autoritate Pii 5. reformato tum ex Catechismo Ledesmae quasi dâ— ea re nullum omnino praeceptum dedisset Deus Rivet Tract de Patrum Autoritate c. 5. Vide Pontificiorum crassa prodigiosa dogmata contra singula Decalogi praecepta Mort. Apol. Cath l. 2. c. 13 14 15. Idolatry is a Greek word compounded of an Idol which signifieth any similitude image likenesse form shape or representation exhibited either to the body or minde and Latry which signifieth service Ainsw Arrow against Idol c. 1. The first Commandment bindeth us to have Iehovah the living and true God for our God and none other and forbiddeth generally these four things 1. The having of strange gods and not the true as had the Heathens Act. 14. 11 12 15. 2. The having of strange gods with the true as had the Samaritans 2 King 17. 32. 3. The having of no God at all as foolish Atheists Psal. 14. 1. 4. The not having of the true God aright but in hypocrisie only Isa. 29. 13. Tit. 1. 16. The second Commandment bindeth to the true worship of the true God which is only as himself commandeth and by the means rites and services that he ordaineth John 4. 20. to 24. Deut. 12. 32. 4. 1 2 5 6. Ainsw ibid. See more there and Chap. 2. how fast the sinne of Idolatry cleaveth to all and Chap. 5. of the Idolatry of these times farre exceeding Ieroâ—oams and Chap. 6. a dehortation from this sinne Isa. 40. 18. 25. vers Gal. 4. 8. Idolatry saith Tertullian is principale crimen summus hujus saeculi reatus It is called abomination Deut. 27. 15. 1 Pet. 4. 3. Aquin. 2a 2ae Quaest. 94 Art 3. shews That Idolatry is gravissimum peccatum St Hierom affirmeth that when Jesus being a childe was carried into Egypt for fear of Herod all the Idols of Egypt fell down and all their miracles became mute which the Prophet Isaiah foresaw Chap. 19. 1. The general silence of the Devil in his Oracles throughout the world presently upon Christs incarnation is a thing known and confessed by all men He performed the part of a good Bishop that finding a vail spread in the entrance of a Church door wherein the Image of Christ or of some other Saint was pictured rent it in pieces with these words That it was against the authority of the sacred Scriptures to have any Image of Christ set up in the Church The Theatre of Gods judgements ch 25. Idols in Churches are a scandal to â—ews Turks Idolatry either makes that to be God which is not or God to be that which he is not Robins Ess. observ 11. Rabbi Moses Ben Nachman whom they call Ramban or Gerundensis saith Non est tibi Israel ultio in qua non sit uncia de iniquitate vituli There is no vengeance taken on thee Israel wherein there is not an ounce of the iniquity of the Calf God neither will nor can nor ought to be exprest by any Image He will not Exod. 20. 4. neither can he be represented by any Image Deut. 4. 15. Isa. 40. 12. Neither ought any Image to be made of him His Majesty and glory cannot be represented by any visible form Rom. 1. 22 23. Quin audeam dicere eos qui olim cum cultu Dei idololatriam miscebant ut disertè extat in posterioris Regum capite 17. 29 30 31 32. eos inquam hodie adeo ab omni Idololatria abhorrere ut in hac parte Iudaeos ipsos superare videantur Scaliger de Samaritis l. 7. De emendat Temp. Col. 2. 18. See Ainsw Arrow against Idol ch 5. p. 27 30 31. Deut. 4. * Col. 2. 18. Voluntary religion Superstitio à superstando non quasi Deus verus vero cultu nimium coli possit sed quia ad materiem cultus accedat quod eum corrumpat Voss. de Orig. Progres Idol l. 1. c. 3. Superstitio est cultus indebitus praeter verbum Dei Zanâ—h Superstitiosi vocantur non qui filios suos superstites optant omnes enim optamus sed aut ii qui superstitem memoriam desunctorum colant aut qui parentibus suis superstites colebant imagines corum domi tanquam Deos penates Lactant. Div. Instit. l. 4. de vera sapientia Vide plura ibid. See how great a sinne superstition is in Mr Cawdreys Preface to his Superstitio superstes and in the book it self The Pharisees in Christs dayes were great pretenders to holinesse but they corrupted the worship of God Corruption in worship provokes God 1. To depart from a people Ezek. 8. 3. 2. To destroy them 2 Chron. 7. 20. The divine worship of the Heathens and Papists in the Temples is of so near affinity that Ludovicus Vives confesseth there cannot any difference be shewen unlesse the Papists have changed the names and titles The Popish Purgatory agreeth with the Heathen Purgatory mentioned in Plato and Virgil. The papistical manner of consecrating Churches and Church-yards fully imitateth the Ceremonies of the Pagans when they consecrated their Temples and Temple-courts or yards described by Alexander ab Alexandro Their sprinkling of holy water is mentioned in the sixth Satyre of Iuvenal and Sozomen calleth it a Heathenish Ceremony The whole â—warm of Friers or Monks first began among the Heathen as at large appeareth by learned Hospinian * Papists give a stone or wooden crosse the right hand as they go or ride by some also put off their hats the Crosse is not medium cultus The Papists invocate this sign Per crueis signum fugiat hinc omne malignum per idem signum salvetur quodque benignum Bellarm. do imag c. 19. 20. calleth it Signum sacrum venerabile signum crucis adoramus Vide Aquin. part 3. Quaest. 25. Art 4. See Parker of the Crosse chap. 1. Sect. 10. and elswhere They account it among the most precious reliques and not only the whole but every piece thereof they adore it salute it pray unto it and trust therein for salvation crying O Crux ave spes unica hoc passionis tempore auge ptÌ„is justitiam reisque dona veniam Hail O Crosse our only hope in this time of passion increase thou to the godly righteousnesse and unto sinners give pardon Yea the very sign of this Idol made in the air upon the fore-head or over any other thing is sacred and venerable hath force to drive away Deviis and do many like feats Ainsw
and fourth of Maccabees as Thomas Aquinas Sixtus Senenfis Bellarmine and so the Councel of Trent confesse when they omit these and reckon up the whole Canon The state therefore of the controversie betwixt us and the Papists is Whether those seven whole Books with the Appendices be Sacred Divine Canonical We do not deny but many of these especially Wisdom and Ecclesiasticus are very good and profitable and to be preferred before all humane Tractates but that they are properly and by an excellency Canonical and of infallible truth out of which firm arguments may be drawn that we deny Those Books which the Jews of old and the Reformed Churches now reckon for truly Canonical in the Old Testament are received all even by our Adversaries for Canonical without any exception 2. For the Canonical Books of the New Testament there is no controversie between us and so far we agree but in the Old Testament whole Books are reckoned by them for Canonical which we hold Apocryphal The reason why these Books at first were added to holy Writ was this the Jews in their later times before and at the coming of Christ were of two sorts some properly and for distinction sake named Hebrews inhabiting Ierusalem and the holy Land others were Hellenists that is the Jews of the dispersion mingled with the Grecians These had written sundry Books in Greek which they made use of together with other parts of the Old Testament which they had in Greek of the Translation of the LXX when they now understood not the Hebrew but the Hebrews receive only the two and twenty Books before-mentioned Hence it came that the Jews delivered a double Canon of Scripture to the Christian Church the one Pure unquestioned and Divine which is the Hebrew Canon the other in Greek adulterate corrupted by the addition of certain Books written in those times when God raised up no more Prophets among his people Drus. praeterit l. 5. Annotat. ad Act. Apost c. 6. Jun. Animad in Bell. cont 1. lib. 1. c. 4. l. 2. c. 15. Sect. 21. Tertul in Apol c. 19. They are called Apocryphal i. secret and hidden not because the names of the writers are unknown by that reason Iudges and Ruth should be Apocryphal but because they were not wont to be read openly in the Church of God as the Canonical Books but secretly and in private by private persons or because their Authority was obscure and doubtful with the Ancient These Books our Church rejecteth as not written by Divine Inspiration for these reasons All the Canonical Books of the Old Testament were written by the Prophets but none of these Books were written by any of the Prophets for 1. The last of the Prophets of the Jews was Malachi Mal. 4. 4 5. between whom and Iohn Baptist came no Prophet Mark begins with the same words almost with which Malachi ended a good argument to prove that the New Testament is next to the Old But these Books were written by such who lived most of them after Malachi 2. All the Prophets wrote in Hebrew the language which the Jews understood but the Fathers affirm and Papists acknowledge that most of these Books were written in Greek Ergo being not written by the Prophets they are not Canonical 2. All the Books of the Old Testament were committed to the Jews and safely kept by them Rom. 3. 2. our Saviour Christ which reproved the Jews for corrupting the sense of the Scripture did yet never reprove them for rejecting those Books which were divinely inspired which sacriledge he would not have concealed yea our Saviour sendeth us unto the Scriptures as they received them Ioh. 5. 39. Ezra after the Captivity is reported to have gathered all the Books of holy Scripture and safely to lay them up If the Jews should have rejected or not received any Books being Canonical they had grievously erred which the Papists themselves will not affirm Yea there should have been some Canonical Books which no Church received for besides the Church of the Jews at that time there was none in the world The Canonical Books of the Old Testament were divided into Moses the Prophets and Psalms with which agreeth the old distribution of the Hebrews into the Law Prophets and Hagiographa 3. There are two wayes to know a Book to be Canonical one by the testimony of some Prophet or Apostle the other by the certain Testimony of them which did live when the Book was published who did witnesse that the Book was written by some Prophet or Apostle But these Books are known to be Canonical neither of these wayes they were rejected by the Jews who lived in the times when they were written our Saviour Christ nor his Apostles never commend these Books unto us as endited by the Spirit They are cited by Christ and his Apostles for the confirmation of their Doctrine All the Canonical Books in general Iohn 5. 39. and 10. 35. Rom. 16. 26 Luke 16. 29 31. and Chap. 24. 25 27 44. The most of all in special Genesis Matth. 19 4 5 6. Exodus Mat. 5. 21 27 33 38. Leviticus Gal. 3. 12. Numbers John 3. 14. Deuteronomy Acts 3. 22. Ioshua Heb. 11. 30 31. Iudges Heb. 11. 32. Ruth Mat. 1. 3. First of Samuel Matth. 12. 3. Second of Samuel Heb. 1. 5. First of Kings Mat. 12. 42. Second of Kings Luk. 4. 27. First of Chronicles Mat. 1. 3 7 10 13. Second of Chronicles Acts 7. 48. Ezra Matth. 1. 12 13. Iob 1 Cor. 3. 19. Psalms Act. 4. 25. Proverbs Heb. 12. 5 6 7. Isaiah Matth. 1. 23. Ieremiah Heb. 10. 16 17. Ezekiel Mat. 25. 35. Daniel Matth. 24. 25. All the lesser Prophets Acts 7. 42. and 15. 15 16. Hosea Mat. 12. 7. Ioel Act. 2. 12. Amos Act. 15. 16. Ionah Mat. 12. 40 41. Micah Mat. 10. 35. Nahum Rom. 10. 15. Habakkuk Rom. 1. 17. Haggai Heb. 12. 26. Zachary Matth. 21. 5. Malachi Luke 1. 16 17. These Books were not cited by Christ and his Apostles for confirmation of their Doctrine Object If they be not Canonical therefore because they are not cited then Nahum and Zephany are not Canonical Aratus Menander and Epimenides prophane Poets are Canonical because they are cited Acts 17. 28. 1 Cor. 15. 33. Titus 1. 12. Answ. They are not therefore not Canonical only because they are not cited but especially because they have not the characters of Divine Scripture 2. Nahum and Zephany are implicitely quoted when the Books of the Prophets are mentioned Acts 7. 41. and 15. 15 16. The Poets are not cited as Canonical but the Apostle applied himself to his hearers who did much esteem their authority Some have well concluded from Act. 10. 43. that the Apocrypha are not to be received as Canonical Scripture because they testifie not of Christ. 4. Those Books which contain manifest untruths contrary to the Word of God and the Books of holy
Scripture were not inspired of God for as God is true so is his Word Ioh. 17. 17. sweetly agreeing with it self and every part with other these Books commend false things as true and approve things evil as right Iudith Chap. 9. v. 2. commends killing the Sichemites against Gen. 49. 6 7. 2 Maccab. 14 42. Razis is commended for killing himself the fact is not only related but commended also in these words nobly manfully and this commendation doth plainly shew that the Author thereof was not inspired of God When the Dâ—natists out of this Book urged that it was lawful for them to kill themselves as Razis did Augustine then was forced to acknowledge That the Authority of this Book was uncertain and questionable and proves it by the judgement of the Jewish Church Christ and the Christians Manifest Fables are told in some of them for true Histories as that of Toby Iudith Bel and the Dragon If any desire a particular confutation of the several Books of the Apocrypha I commend to his reading that learned Treatise of Dr Raynolds de libris Apocryphis who hath so exactly handled this subject that to write of it after him were to write Iliads after Homer or to draw a line after Apelles 5. The most ancient Fathers and Councels which lived the best and first five hundred years after Christ rejected the same Books which we doe Ierome on Matth. 23. saith concerning a Testimony cited out of the Apocrypha Hoc quoniam ex Scriptura nihil habet authoritatis eadem facilitate rejicitur qua profertur Because this hath no authority out of Scripture it may as easily be rejected as it is offered All that the Papists object for these Books in the general is That the third Councel at Carthage the Florentire Councel and that of Trent do approve the said Books to be Canonical as also Augustine and Innocentius To which it may be answered 1. That the Councel of Carthage was but a Provincial Councel and therefore it cannot binde the whole world Moreover in that Councel there are divers things which the Papists will not endure as in the 26 Canon there is a Decree that no Bishop shall be called chief or universal Bishop no not the Bishop of Rome how should the Papists binde us with the authority of that Councel with which they will not binde themselves 2. The Latine Fathers judged these Books fit to be read for example of life and instruction of manners but not for confirmation of faith or establishing any Doctrine 3. These Books are not Proto-canonical truly and properly Canonical inspired by God containing the immediate and unchangeable truth of God sanctified by him and given to the Church to be a perfect rule of sound doctrine and good life but Deutero-canonical or rather Ecclesiastical as they are styled In this sense Augustine and Innocentius are to be taken when they reckon these Books among the Canonicall 4. No Councel hath Authority to define what Books are Canonicall what not seeing Books truely Divine receive Authority from God himself and are to be esteemed of undoubted truth although all the world should bark against them These two Councels are of too late standing to oppose against the other ancient Councels which reject these Books The Councel of Trent was gathered and kept against all Civil and Ecclesiastical Right neither was there any forme of justice observed in it 1. It was not kept in a lawfull place for whereas it was intended against the Protestants and the Germans were the parties accused it ought to have been kept in Germany according to the request exhibited by the Body of the States of Germany assembled at Noremberg this equity was not observed the parties accused being called into Italy 2. In that Councel matters were concluded and the sentence passed the adversary not being heard speak nor so much as present for the Protestants might not be admitted to hearing neither could they obtain to propound their opinion in the Councel much lesse to avouch it by lawfull reasoning Sleidan fol. 29. and yet were condemned against Divine and Humane Law for they both forbid the condemning of any before he have lawfull liberty granted him to plead for himself 3. In that Councel the Accuser and Judge were the same for the Pope did accuse the Protestants of Heresie he did convocate the Councel he by his Delegates was President and Moderator in it and so together was Accuser Judge and Witnesse whereas the Reformation of the Pope was the thing in question Lastly All Councels ought to be free but in this Protestants might not propound their cause nor defend it neither might any thing be proposed but according to the minde of the Legates or otherwise then they approved no man had any voice in the Councel but such as were sworn to the Pope nothing was there determined which was not first concluded of at Rome by the Pope in the Colledge of Cardinals and sent from Rome to Trent whereupon this Proverb arose Spiritum Sanctum Roma per peram mitti Tridentum The holy Ghost came to Trent packt up in a Cloke-bag We hope therefore since the Apocrypha are justly rejected out of the Canon that hereafter they will neither have the honour to be bound with our Bibles nor read in our Churches The Apocrypha was never received by the Church of the Israelites before Christ his coming nor of the Apostolick and Primitive Church for more then three hundred years after as both Eusebius out of Origen and the Councel of Laodicea Can. 59. confirmed afterward by the sixth general Councel of Constantinople sheweth for the Greek Church and St Ierom for the Latine CHAP. VI. Of the Authentical Edition of the Scripture NOw we must enquire which is the Authentical Edition of holy Scriptures it being necessary that this heavenly truth committed to writing should be delivered in some form of words and in some language which may be understood Lawyers from whom the use of the word Authentick seemeth borrowed do call those instruments and writings Authentick which have a certain and just authority in themselves A Book or writing is Authentick either by Divine or humane institution those are by Divine Appointment and Institution authentical which have from God sufficient and absolute Authority to command and approve themselves worthy credit and faith in as much as God himself doth approve them by humane Institution such writings are held authentical which by the opinion and sentence of learned men in their several professions may be esteemed worthy credit and belief for themselves and for the truth in them There is a great diversity of Editions of holy Scripture all cannot be simply and perpetually Authentical in of and for themselves without reference unto another no more then many draughts of the same Lease or Deed or copy of one pardon can be Some amongst many are authentick whence the others are transcribed yea
I have shewed in my first Book of the Scriptures Secondly It tends to the extream dishonour of Christ 1. In making other Intercessours 2. In making each man his own Saviour by his own works 3. In feigning a Purgatory Thirdly It tends to the damnation of mens souls 1. In drawing them to put confidence in their own works 2. In making them content with lip-labour in stead of prayer 3. In mocking them with counterfeit confession 4. In teaching them to commit Idolatry 5. In teaching them the doctrine of venial sins and that these may be pardoned without either confession or contrition There is a double way of advancing Antichrist First In way of Worship and Superstition Some conceive that course was taken here formerly when there was so much cringing and bowing toward the Altar Secondly By publishing and maintaining the Doctrines of Popery the most refined Doctrines conditional Decrees Free-will Auxilium sufficiens omnibus ad salutem media scientia in God and Universal Redemption in Christs intention final Apostasie These are the Jesuites Doctrines Arminius had it from them Christians that have cast off Popery should be so farre from returning again to Babylon that they should pray for the destruction and utter ruine of that man of sinne and with confidence expect the accomplishment of the Prophecies in that kinde The End of the sixth Book THE SEVENTH BOOK OF OUR VNION And Communion WITH CHRIST And our Spiritual Benefits by him and some special Graces CHAP. I. Of our Union with Christ. HAving handled the work of Redemption in the Nature and Person of it Now I shall speak of the Application of it by the holy Ghost That is a special part of Gods Providence whereby those things which Jesus Christ hath purchased are by the operation of the holy Ghost made effectual to all those for whom they were appointed Four things are considerable in it 1. The foundation of it 2. The efficient cause or worker of it 3. The persons who shall be made partakers of it 4. The parts of this work 1. Union and conjunction with Christ. 2. Communion with him The ground work of it lies in three things 1. The donation of God the Father Iohn 6. 39. All that my Father hath given me shall come to me 2. The intendment of Christ in all the work he wrought Iohn 17. 19. For their sakes do I sanctifie my self that is separate my self to the work I undertook 3. The Fathers accepting it done for them as heartily as if they had done it in their own persons 2 Cor. 5. 19. 2. The efficient cause of it the holy Ghost that is the third Person in the Trinity who is equal to the Father and the Son The making of man was in some respect appropriated to the Father redeeming him to the Son the making it effectual and applying it was the work of the holy Ghost 14 15 and 16. Chapters of Iohn I will send the holy Ghost The Comforter he shall lead you into all truth Convince you of sinne righteousnesse and judgement There is no one branch of our partaking of Christ but what is totally ascribed to the holy Ghost The sending of the Gospel is by the holy Ghost they are the gifts and graces of the holy Ghost Faith Union with Christ and Communion with him in all his Offices are from the holy Ghost the Spirit teacheth governeth comforteth Reason Because no inferiour person could effect it Ephes. 1. 19 20. Thirdly The Persons to whom this work of application belongs or who shall be made partakers of Christ but the Decree of Election and Reprobation have been handled already There are a certain number whom God hath appointed to come to life by Christ the Spirit of God will make the means effectuall to all his Fourthly The parts of this work 1. Union and conjunction with Christ. 2. Communion with him 1 Ioh. 5. 12. I shall first speak of our Union with Christ. Christ is said to dwell and abide in us and we are said to be Christs to be partakers of Christ to be cloathed with Christ and abide in him The Spirit of God sets it out in five similitudes 1. Of food made one with the body Ioh. 6. 5 6. 2. Of Head and Members Ephes. 1. 22 23. 3. Of the foundation and building Ephes. 2. 20 21 22. 1 Pet. 2. 4 5 6. 4. Of the stock and branches Ioh. 15. 4 5 6 7. 5. Of the Husband and Wife Ephes. 5. 31 32. We must be one with Christ as we were one with the first Adam say some two wayes 1. Naturally as we bore his image 2. Voluntarily as we consented to his Covenant so with the second Adam 1. Naturally by receiving of his Spirit 2. Voluntarily consenting to his Covenant Though it is not easie to conceive how we can be said to have consented to his Covenant but as being in him and so his consent did include ours The Union begins on Christs part he layes hold on me by his Spirit Rom. 8. 9. Phil. 3. 12. Gal. 4. 5 6. 1 Iohn 4. 13. This Spirit works a principle of faith in us that layes hold on Christ and accepts him for our Head and Husband for ever Iohn 1. 12. Ephes. 3. 17. He will take Christ 1. With all his Offices for a Lord as well as a Saviour 2. With all his graces 3. With all his inconveniences Christ with poverty with disgrace with the stake There is a three-fold Union between Christ and a Believer 1. Mystical with Christ as a Head the fruit of that is intimacy 2. Moral with Christ as a patern or example 3. Judicial with Christ as a Surety whereby we are concerned in every act of Christs mediation the fruit of this is interest This Union between Christ and us is wrought by the Spirit Ephes. 4. 4. He unites God and us and us one with another He works it by the Ministery of the Word 1 Cor. 1. 9. Iohn 6. 44 45. and a religious use of the Seals 1 Cor. 12. 13. Rom. 6. 3 5. 1 Cor. 10. 16. Some make our Union with Christ to be only a relative Union others an essentiall personall Union as if we were Godded with God and Christed with Christ. I would not be too bold with those expressions of Nazianzen because I see they are abused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First There is more then a relative Union as that place 1 Cor. 6. 17. forcibly proves 2. These Reasons 1. This Union is set forth by similitudes which shew a real Union Iohn 15. 1. 1 Cor. 12. Head and Body 2. Because our Union with Christ is compared to the Mystery of the Trinity and is like to the Union of the Persons in the Divine Nature Ioh. 6. 57. 14. 20. 17. 21 22 23. We are one not in the same kinde or degree of Union nor in so high and glorious a manner 3. Because it is not a Union founded only in terms of Scripture but
of that seeing a man may do the secret will of God and perish as Iudas 4. A man may do the secret will of God and yet sinne and desire what is disagreeable to the secret will of God and not sin Deut. 29. 29. Vide Scultet Exercit Evang. l. 2. c. 33. Secondly As revealed The will of God setting down what we ought to do believe and leave undone That very same will of God which being hidden from us is called the secret will of God being manifested to us is called his revealed will There is 1. The will of Gods Purpose called Voluntas beneplaciti this is to be admired and adored There is no reason of this but his own pleasure This is infallible Rom. 11. 33. called the counsel of his will Acts 4. 28. Immutable and effectual shall take place in all ages 2 Tim. 1. 9. 2. Of his Word called Voluntas signi what ever it is by which he hath declared his purpose his counsel commands prohibitions threatnings promises â—â—s Commandments are to be obeyed his counsels to be followed his threatnings â—â— be feared and his promises believed 3. Of his providence this consists in his permission of evil and oper 〈…〉 good the one is to be submitted to the other to be acknowledged Heb. 1 〈…〉 life is worthy the name of life till we be subject to God then we live the 〈…〉 f grace and comfort He is better and wiser then our natural parents and our 〈…〉 on to him stronger Be done It is set down impersonally to shew the extent of our desire In Earth That is by men dwelling upon Earth As it is in Heaven By the creatures in Heaven the Angels their habitation being put for them Psal. 103. 20 21. as here is not a note of equality but of quality and likenesse as 1 Iohn 3. 3. Forgive us as we forgive them that trespasse against us not that our forgiving is a patern for God The Angels 1. In all their worship have high and glorious apprehensions of Christ Isa. 6. 1. Ezek. 1. 26. especially of his holinesse Isa. 6. 26. Revel 4. See 1 Chron. 29. 1. 1 Cor. 14. 25. 2. They are not acted by their own spirits in their services Ezek. 1. 19 20. See Cant. 4. 16. Rom. 8. 14. 3. They are abundant and constant in duty Psal. 103. 20 21. they cry day and night 4. They are harmonious in their worship Ezek. 1. 6. the Curtains in the Tabernacle had their hooks and tâ—ches See Zech. 14. 9. 5. They are zealous in all their services therefore they are called Seraphim they go and come as lightening Ezek. 1. 14. See Rom. 12. 11. 6. After all their services they give an account to God Ezek. 9. 11. Here we pray for grace and strength to obey Gods will in all things This Petition depends on the first as it is a means tending to that end which is there proposed on the second because it is an effect and complement also of that Kingdom Gods will is 1. Really good Deut 3â— 16. 2. Essentially originally the measure and rule of goodnesse Omnis boni bonum 3. Perfectly good without any mixture of evil Rom. 12. 2. 4. Immutably and infinitely good Iob 23. 13. 5. Effectually he brings good to passe Psal. 135. 6. 6. Supreamly and ultimately Petition 4th Give us this day our daily bread Our Saviour according to the use of the Scripture which commonly handleth the shortest first dispatcheth this Petition that concerneth the preservation and maintenance of this present life A man must live before he can live vertuously therefore we pray for the maintenance of this present life We are first taught to ask temporal things 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life then to relie on his mercy for the salvation of our souls and therefore the Lord would have faith trained up by the easier that we may learn to repose our trust in him for the greater 2. Because the things of this life are amongst those things which we ask of the least value therefore they are cast into the middle rank this order is inverted Prov. 30. 7 8. This is an expresse Petition for good as the three former are but the two last are deprecations from evil It was therefore requisite that all the good things to be craved should be mentioned before the evils against which we pray The things craved in the two last Petitions are to be obtained in this life In this life if pardon of sinne and freedom from Satans power be not had they can never be had it is meet therefore that life be first prayed for and such things as are requisite for the preservation thereof The Lord by placing temporal blessings whereof we are more sensible before spiritual doth endeavour by degrees to raise up in us a desire of spiritual blessings which though they be more needful are lesse sensible The Ruler whose sonne Christ healed was thereby brought to beleeve in Christ. To give is freely to bestow and so it implies two things 1. That the thing given be good for a giftlesse gift is no gift 2. That it be bestowed freely By Us is meant every one here we beg for our selves and others This day That is as Luke expounds it for a day Quantum huic diei sufficit so much as sufficeth for this day or as others expound it According to the day that is Give unto us that which is fit and convenient for us in this our present estate Our daily bread Bread is said to be ours 1. When we are in Christ and have title to it in him God put all things in subjection under him Heb. 2. 2. When it is gotten by good means in a lawful calling Ephes. 4. 28. 3. When it is lawfully left or given us or we are born to it 4. That which we lawfully possesse and use to the praise of God that is not ours which we should give to the poor By bread some understand Christ because this is set before the two other Petitions So Mr Finch in his sacred Doctrine of Div. on the L. P. and gives divers reasons for it Others expound it of the Sacrament 1 Cor. 10. but this being a platforme of prayer earthly blessings must necessarily be here expressed otherwise there should be no Petition for earthly blessings Daily That is that bread which is fit and meet for our substance and our condition and state of life answerable to that Prov. 30. 8. Some expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supersubstantial or above substance that is that bread which is above substance and better then all wealth and riches meaning thereby our Saviour Christ Iohn 6. 33. But the word it self if we derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth rather agreeing to our substance then exceeding above substance as the Greek Authors As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word like
unto this was first devised by the Septuagint so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this prayer made by the Evangelists in imitation thereof neither of both being any where to be found but in Scripture only The prayer of Agur Prov. 30. 8 9. Lechem Chukki the bread of my competent allowance is the same with this here which Tremellius well observing in his most elegant Hebrew Catechism renders this Petition in those very words of Agur as though our Saviour had reference to them M. Medes Diat par 4. on Prov. 30. 8 9. Some say that both this place and that Pro. 30. 8 9. are taken from that place Exo. 16. 16 17 18. We pray in General That the outward blessings and comforts which we doe possesse may be given us of Gods free love and favour that they may be gifts of the Covenant Hosea 7. 18. and that we may taste his love in them Particularly 1. We beg contentation 2. Love of Justice and Righteousnesse 3. Sanctification of whatsoever we enjoy Consider ones self as one man so we pray for First Life and the continuance of it life makes us possesse the other comforts and length of dayes is a gift of wisdom Prov. 3. 16. Secondly For food the prop of life without which it cannot stand The utter want of food subjects us to temptations that the minde cannot think of any thing else Matth. 4. 1. Thirdly Raiment clothes to cover our nakednesse they are necessary 1. To keep us from cold 2. To hide our uncomely parts to make us comely Fourthly Fitting sleep which is necessary because 1. It much refresheth the minde 2. Cheereth the body 3. Preserveth health 4. Is the most natural recreation Fifthly Health strength of body and vigour of minde Sixthly Gods blessing on our food apparel sleep physick labours As we are members of a Family we pray for these blessings 1. Peace and quietnesse in the family 2. Good and comely order 3. Blessing on the Governours good servants that are faithful diligent trusty laborious wise 4. Governours are to beg faithful servants Inferiours that they may be lawfully protected rewarded and respected according to their pains As members of a Commonwealth we pray for 1. Protection by the Magistrate from all wrongs 1. That we may possesse our own with quietnesse 2. That we may quietly reap what we have sowed Petition 5th And forgive us our trespasses as we forgive them that trespasse against us In the former Petition we are taught to ask temporal blessings for the maintenance of this present life Now in this Petition and in the last our Saviour teacheth us to ask spiritual blessings for the obtaining of a better life Of spirituall blessings in this life there be two chief heads whereunto all the rest may be referred viz. our Justification and Sanctification For in these two the Covenant of grace and the benefits which in this life we receive by Christ do consist Heb. 10. 16 17. See Luke 1. 13. To forgive is so to passe by an offence as neither to exact nor to expect any thing either in way of recompence or punishment for it Both recompence and punishment are counted a kinde of satisfaction which is directly contrary to remission God doth freely and fully discharge us from all our sins Forgivenesse being an act of God it must needs be both free and full For whatsoever God doth he doth freely for himself without any former desert without expectation of any future recompence In this prayer we do not only get further assurance of the pardon of our sins as some conceive but a real forgivenesse of our daily sins that saying Our sins past present and to come are all forgiven at once is true 1. In respect of Gods purpose 2. In respect of the price of our redemption 3. In Christ our Head yet sins to come cannot actually be forgiven to the person before they be committed Pardon supposeth alwaies an offence past Rom. 3. 25. Ier. 33. 8. remembrance is of that which is past 2. Confession and repentance is constantly joyned with pardon of sinne in Scripture Acts 3. 19. 1 Iohn 1. 9. therefore remission of sinne is of sins past one cannot repent of that which is to come 3. To the pardon of sinne the Lord requires faith in a Mediator In the Law they confessed their sins on the Sacrifice put the sins on the scape Goat 4. Remission of sin is a judicial act Justification respects God as a Judge he cannot pardon sin before it is committed 5. This Doctrine that all sins to come are pardoned layes the foundation of two corrupt principles 1. That justified persons need not confesse sins 2. That they may take as much comfort in the grace of God in all their sinful courses as if they walked never so holily In respect of sins past and formerly pardoned we pray for greater assurance of that pardon or rather for the continuance of assurance we have received because this daily Petition is a means appointed by God to work that assurance but for the sins that daily are committed it is the direct pardon of them which we desire of God in this Petition And if these words Forgive us do signifie Make us to know that thou hast long since forgiven us as the Antinomians say then why shall not the next words As we forgive receive the same interpretation and why should it not also hold in the 4th and 6th Petition This Doctrine overthroweth the heresie of the Novatians who do deny the forgivenesse of sins after Baptism The original word which we translate Trespasses properly signifies Debts St Luke setting down this form of prayer thus expresseth this Petition Forgive us our sins for we also forgive every one that is indebted to us that is which hath offended us Sins are called Debts because for them we owe punishment For as in the Law there are two things 1. Praeceptum commanding or forbidding and 2. Sanctio threatning punishment against the transgression of the precept so in every sinne there are two things answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fault transgressing the Law and the reatus binding over the transgressour to the punishment In respect of which punishment every offendour of the Law is a Debtour untill either the Debt be remitted him or else he hath born the punishment which is without end When we pray therefore that the Lord would forgive us our debts we do not only desire that the Lord would forget the fault but also that he would remit the punishment unto which the guilt of our fault doth binde us over The Papists hold that the Lord many times forgiveth the fault and retaineth the punishment But sin is called a debt in respect of the punishment which we owe for it and therefore this debt is not remitted if the punishment be retained Again the mercy of the Lord pardoneth no sin for which his justice is not satisfied Sinne is like a debt First
sensibus It may be questioned how far the Magistrate may use compulsory power for suppressing of Heresies and grosse errors 1. He must use no violent course till care be had of an information Tit. 3. 10. 2. In things indifferent and matters of lesse moment Christian toleration takes place Rom. 15. 14. Ephes. 4. 2. so far as it may stand with faith salva fidei compage Aug. 3. A grosse error kept secret comes not under the Magistrates cognizance Cogitationis poenam nemo patitur saith the Civil Law while it is kept in 4. Errors according to their different nature and degree meet with different punishments Ezra 7. 26. 5. Blasphemies Idolatry and grosse Heresies are to be put in the same rank with grosse breaches of the second Table because it is to be supposed they sin against the light of their consciences Tit. 3. 9 11. that therefore they are not punisht for their consciences but for going against their consciences Baals Prophets were slain 1 King 18. 18. See Exod. 21. 20. Levit. 24. 10. Magistrates ought not to plant or propagate Religion by Arms. The cruelty of the Spaniards upon the Indians is abhorred by all True Religion should be planted by true Doctrine Instruction Example but it may be defended by Arms. Mariana the Jesuite saith Princeps nihil statuat de Religione But the publick Magistrates chief care should be concerning God and the things of God Iob 31. 26 27 28. Ezra 7. 25 26 27. It is prophesied of the New Testament Isa. 44. 28. Isa. 49. 23. that Magistrates shall be nursing Fathers to the Church God promiseth Zac. 13. 2. to cause the Prophets and the unclean spirit to passe out of the Land See ver 3 4. They are Shepherds Isa. 44. 29. Fathers of their Country the Lords Servants Rom. 13. 3. Pollutions in Doctrine and Worship make way for the destruction of a State and the ruine of the Governours thereof Ezra 7. 23. Magistrates are Officers under Christ the Mediator therefore as Christs Officers they must not onely do his work but aim at his end They must serve God not onely as men but as Magistrates The connivance and toleration of Magistrates in things of Religion hath brought in the greatest judgements and cruellest persecutions The Christian Emperours connived at the Arrian Heresie and when they got head they more cruelly persecuted the Orthodox Christians then the Pagans or Turks Iulianus haereticis libertatem perditionis permisit Aug. in Epist. That is now stiled liberty of conscience The insurrection of the Arminians in the Netherlands and of the Anabaptists in Germany is sufficiently known Object This is to make the Magistrates judgement a rule in matters of Religion and will subject us to a continual change Answ. There is a threefold judgement in matters of Religion 1. Propheticum 2. Politicum a Magistrate must know how God will be worshipt 3. Privatae discretionis as a man must believe for himself so he must know for himself Object 2. This is to teach men to persecute the Saints Answ. Persecution is suffering for righteousnesse sake not for poysoning mens souls The Magistrate is not to determine matters of faith there is one rule for him and the people To the Law and to the Testimony Isa. 8. 20. But he ought to see that the rules of the Gospel be observed 1. None are to preach but Prophets 2. The spirits of the Prophets are subject to the Prophets 1 Cor. 14. 32. So much for Superiours authority The Superiours without Authority follow and their inferiours Which are either in Gifts Age. Duties of Inferiours are 1. To acknowledge their gift and reverence them for the same 2. To imitate them Duties of Superiours They must use their gifts for the good of others Rom. 15. 1. Thus much for Superiours and Inferiours in Gifts those in Age follow Duties of younger persons to those that are ancient 1. To conceive reverently of them and to carry our selves respectively toward them Levit. 19. 32. Duties of elder persons are To give a good example Tit. 2. 2. and by a wise and grave carriage to procure reverence to themselves The duty of Equals Is to live together sociably and comfortably not to exalt themselves above their fellows but in giving honour to go one before another Rom. 12. 10. CHAP. VII The sixth Commandment THou shalt not kill or Thou shalt do no murder THis Commandment respects the person of our neighbour requiring us to procure his welfare and safety both in soul and body and to avoid all kinde of cruelty and unmercifulnesse We are forbidden to do any violence injury or wrong to the body and life of our neighbour and commanded to defend maintain and cherish the same Knewstubs Lect. 6. on Exod. 20. See more there It enjoyns all such common duties as appertain to our selves and our neighbours in regard of their and our person The substance is Thou shalt by all good means procure and by no ill means hinder thine own or thy neighbours personal safety There is no lawful taking away of life but in these three cases 1. Of enemies to ones Countrey in a just warre by souldiers appointed to that end 2. By the Magistrate 3. By a private man in his own true and just defence This Commandment is set next to the former for two reasons 1. Because the Lord having in that established degrees amongst men and humane societies nothing is more necessary for the continuance and safeguard of humane societies then that the life of man be preserved 2. Because murder commonly comes from the breach of the fifth Commandment Cains murder came from a desire of superiority because he thought himself not so greatly favoured of God as Abel so Esau so Iosephs brethren And it is set before the other four because the greatest hurt and wrong that can be done to a man is touching his life Iob 2. 4. death taking away a mans being simply which other wrongs do not This Commandment and the rest following are all negatives and the Lord beginning here with the greatest trespasse that one man can possibly commit against another even murder proceedeth by degrees downward from a great offence to a lesser till he come to the least desire that is in mans heart to covet any thing that belongs to our neighbour and forbiddeth them all He forbids here the killing of a man not of a beast or plant as the Manichees understood it Vide August de civit Dei l. 1. c. 20. 21. and that appears from the Hebrew word for Ratsach agrees to man alone whereas Charag is used generally Our neighbour is the object of the second Table whose life is provided for all the interpretations of this Law are referred to man only yea it seems to be a repetition of the Law given Gen. 9. 6. This word sometimes comprehends all the causes and occasions of murder and all ill will conceiv'd against the
life and health of my neighbour Therefore in this he treats of all those things which are called man-slaughter in the Scripture Christ in Matth. 5 21 22 23 24 25. shews that this precept is violated not by outward works only but also by the inward motions of the heart by words and gestures anger malice envy and desire of revenge are the inward things that hurt and hinder the life of man Mark 10. 19. Luke 18. 20. Rom. 13. 9. the sixth and seventh precepts are brought in in an inverted order Thou shalt not commit adultery thou shalt not kill In the Hebrew books they are constantly rehearsed in this order that they are placed in the Decalogue as Matthew hath disposed them Chap. 19. 18. The transposition of them is free out of the Tables of the Law where the things themselves onely are considered and many precepts heaped together in one verse 1. We are forbid to kill without any specifical determination either of persons manner number or instrument for the Law giver doth not say Let not the man kill or Let not the woman kill or Kill not thy Father kill not a Citizen Thou shalt not kill publickly thou shalt not kill with a Sword or Club or thou shalt not kill many but in general thou shalt not kill that killing in general may be understood to be forbidden 2. The Commandment being negative accuseth the corruption of our nature by which we are prone to kill The affirmative meaning of this precept is propounded in that Epitome of the whole second Table To love my neighbour as my selfe Object God commands Abraham to kill his son Isaac Gen. 22. 2. Answ. God is an absolute Soveraign over all the creatures his Law is grounded in his Soveraignty to give a Law is an act of Soveraignty his Soveraignty is not bound by the Laws he gives as he works miracles sometimes and goes beyond the rule in natural things the fire burns not the Sunne stands still nay goes backward so in moral things 2. The will of God is the rule of goodnesse 1 Iohn 3. 4. In actionibus divinis nihil est justum nisi quia volitum therefore that may be a duty to one which is a sinne to another and a duty at one time but a sinne at another as in circumcision 3. Divers acts in Scripture declare that what is by a general rule a duty may be sometimes a sin and so on the contrary Gods immediate discovery was loco specialis mandati as in that of Ehuds stabbing Eglon Moses killing the Aegyptian Samsons killing himself Eliahs calling for fire from heaven Luke 9. 53. yet Gods will is not changed though he change his commands 4. This crosseth not the sixth Commandment which forbids me to take away the life of my neighbour unjustly 5. God had most holy ends in this Commandment 1. To shew that his Soveraignty over the creature is not bound by the Laws he gives Gods Laws set bounds to us not to him 2. He did it to try the faith and obedience of Abraham Heb. 11. 17. Gen. 22. 3. That he might give to the world example of an experiment of the power of grace it will obey not only in ordinary but in extraordinary cases as God dealt not with Iob in his afflictions according to a ruled case Iob 5. 1. to give the world an experiment of his patience Murder is a grievous sin and will lie upon a mans conscience as may be seen in the example of Cain Abimelech Saul Absolom and specially of Iudas Clamitat in Coelum vox sanguinis Sodomorum Vox oppressorum merces retenta laborum Genesis 4. 10. 18. 21. Exodus 2. 23. Iames 5. 4. There lived in the East a kinde of men called Assassins dwelling upon certain woody mountains under the subjection of a Lord that had no other name but the Old or Great of the Mountain This Lord by the skilful making of a fools-paradise of carnal delights and pleasures wherewith he held his Subjects bewitched had gotten such a hand of them being very many in number that they made him a solemn promise to kill all the Princes that were adversaries to their religion many of the Christian Princes in their voyage for the winning of Ierusalem and the holy Land were much annoyed by them Therefore the Italians and French have ever since for their sakes called all those that wilfully attempt or execute any murder Assassins Camerar Historio Medit. l. 2. c. 10. Reasons First It is a most manifest sinne evidently discovered to the conscience of every man not alone by the clear prohibitions of it in Scripture but also by the very light of nature as appears by the Laws made against it in all Common-wealths and because it manifestly contradicts the most undeniable principle of practice which is engraven in every mans heart Do as you would be done to Now it is certain every mans soul tels him that he would not have his bloud causlesly shed by another Secondly The effects of murder are exceeding bad the chief of them may be referred to two heads injuriousnesse to many mischievousnesse to the committer First It is extream injurious to God and also to men to God in three respects 1. It transgresseth his Law and violateth his authority by doing that which he hath absolutely forbidden to be done 2. In that it defaceth his Image for man was made after Gods image and doth yet retain some lineaments thereof as I may call them though very much blotted and blâ—rred by his fall yet such as should make every man to shew more respect unto them then in a rage or otherwise to cancel and demolish it quite that which is yet in some degree a representation of the glory of God 3. It usurps upon Gods royal and divine Prerogative for as he alone can make a man so hath he assumed to himself the priviledge or power of unmaking men no man should adventure to do it without his special warrant and appointment Secondly It is injurious also to men as well as to God both to private persons and also to publick Of private persons First The person murdered is wronged with a great wrong and that which goes beyond all satisfaction in that he is at once robbed of friends and goods and honours and all the benefits of this life which in the taking away of life are taken away from him and he from them and also for that his soul is either deprived of that increase of glory which he might have had in heaven by the continuance of his life if being godly he had lived or else deprived of that possibility which during life remained to him if he were not yet godly Next the friends and well willers brethren kindred wife children of the murdered are greatly wronged in that both their hearts are filled full of grief and heavinesse for the untimely and violent death of one that was near unto them and also deprived