both from all prophane and Sacred writings and Paul honours it with this Elogie a faithfull saying and worthy of all acceptation 1 Tim. 1. 15. a more sure word 2 Pet. 1. 19. the Comparative for the Superlative in which there is no doubting and uncertainty but all things firme As God is Iâ—hovah of himself so is his word autoritative of it selfe and is true and to be obeyed whether thou think it Scripture or no. There is no higher authority for thee to appeale to it is above opinions of men conscience and therefore it must determine all controversies 2. It is true and certaine verity is affirmed of the Scriptures primarily internally and by reason of it selfe which is called the truth of the object which is an abâ—olute and most perfect agreement of all things delivered in the Scripture with the first truth or divine will of which the Scripture is a symbole and lively Image so that all things are delivered in it as the Holy Ghost hath dictated whence those honourable titles are given to it the Scripture is called a sure word 2 Pet. 1. 19. Psal. 19. 7. the Scripture of truth Dan. 10. ult words of truth Eccles. 12. 10. Yea truth it self John 17. 17. having the God of truth for the Authour Christ Jesus the truth for the witnesse the Spirit of truth for the Composer of it and it worketh truth in the hearts of those which heare it 2 Pet. 2. 2. The Apostle preferres the Scripture before the Revelation made by Angâ—ls Gal. 1. 8. Christ commends the certainty of it above all other sorts of Revelation 1 Pet. 1. 19. above information from the dead Luke 16. 31. The word of God is not onely true but eminently true truth it selfe prima veritas and pura veritas The Scripture hath a twofold truth 1. Of assertion it containeth no errour 2. Of promise there is no unfaithfulnesse in it The first truth referres to the matter which is signified properly called truth or verity The second referres to the intention of the Speaker which is properly called veracite or fidelity the latter is implyed Psal. 19. thy Testimonies are sure and so the sure mercies of David the former is implyed in that the word is purer then Gold 7 times refined There are two signes of truth in the Scripture 1. The particularity of it it names particulars in genealogies dolosus versatur in generalibus 2. Impartiality toward friends and their adversaries the most holy men have their faults described they give due commendation to their adversaries The truth of Scripture is 1. More then any humane truth of sense or reason 2. Above all naturall reason as the doctrine of the Trinity the incarnation of Christ justification by faith in Christ. 3. A truth which evidenceth it self 4. The standard of all truth nothing is true in doctrin or worship which is not agreeable to this 3. The Scripture is the rule of faith and manners It is termed Canonicall generally by the Fathers of the word Canon which signifieth a rule because it containes a worthy rule of religion faith and godlinessâ— according whereunto the building of the house of God must be sitted These properties saith Suarez are required in a rule 1. That it be known and easie the Scripture is a light 2. That it be first in its kind and so the measure of all the rest 3. It must be inflexible 4. Universall 1. It is a perfect rule of faith and obedience and able to instruct us sufficiently in all points of faith or doctrinals which we are bound to beleeve and all good duties or practicals which we are bound to practise Whatsoever is needfull to beleeve or to doe to please God and save our soules is to be found here whatsoever is not here found is not needfull to beleeve and practise for felicity Christ proveth the resurrection of the dead being an article of our faith against the Sadduces Matth. 22. 32. and the use of the Sabbath being a rule of life against the Pharisees by an inference made from the Scripture Matth. 12. 7. The Heads of the Creed and Decalogue are plainely laid downe in Scripture therefore there we have a perfect rule of faith and manners It is a rule 1. For faith Jerome in his controversie with Helvidius saith Credimus quia legimus non credimus quia non legimus We beleeve because we read we doe not beleeve because we doe not read Christ often saith have ye not read is it not written what is written in the Law Luke 10. 26. faith and the word of God must run parallel This we first beleeve when we doe beleve saith Tertullian that we ought to beleeve nothing beyond Scripture When we say all matters of doctrine and faith are contained in the Scripture we understand as the Ancient Fathers did not that all things are literally and verbally contained in the Scripture but that all are either expressed therein or by necessary consequence may be drawne from thence All controversies about religion are to be decided by the Scripture Deut. 12. 32. and 4. 2. Josh. 1. 7. Franciscus de Sâ—lis a Popish Bishop saith the Gospell was honoured so much that it was brought into the Councell and set in the midst of them and to determine matters of faith as if Christ had been there 2. It is a perfect rule for our lives and practise Psal. 19. 11. and Psal. 119. 9. In the Scriptures there are delivered remedies against all vices and meanes are there laid down for the attaining of all vertues We must follow the Scriptures exactly and not swerve to the right hand or left a metaphore taken from a way or rule saith Chamier when Linacer a learned English man heard the beginning of the 5. of Matthew read Blessed are the poore in spirit c. he broke forth into these words either these sayings are not Christs or we are not Christians It is a perfect not a partiall and insufficient rule as the Papiâ—â—s make it as God is a perfect God so his word is a perfect word if it be but a partiall rule then it doth not perfectly direct and he that should perfectly doe the will of God revealed in Scripture should not yet be perfect Secondly if the Scripture be a partiall rule then men are bound to be wise above that which is written that is above the Law and Gospell Regula fidei debet esse adaequata fidei aut regula non erit Whitakerus 1. All addition and detraction are forbidden to be made by any man to the word Deut. 4. 2. and 12. 32. Deut. 5. 32. Gal. 1. 8. 2. The Scripture is said to be perfect to beget heavenly and saving wisdome Psal. 19. 8. 2 Tim. 3 15 16 17. 3. Men in the matter of faith and Religion are sent to the Scripture onely 2. The Scripture is an Infallible rule Luke 1. 4. of which thou hast had a full assent Regularectè definitur
he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caru they have pierced my hands and my feet yet it is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caari as a Lion Sol. This is the onely argument which Lindon hath of any shew to prove that the Jewes have corrupted the Hâ—brew Text saith Rainolds against Hart Whitaker saith hoc unum posse ab illis probabile in fontibus Hebraicis corruptelae jundicium inveniri The same say John Isaac against Lindan Muis against Morinus Turretinus against Coton But it is easie saith Whitaker to vindicate this place from their calumnie For first learned men witnesse that Caru is read in many Hebrew Books John Isaac a Popish Jew in his second Book against Lindan witnesseth that he saw such a Book Hoc idem ego Johannes Isaac ipsa veritate bona conscientia testari possum quòd hujusmodi Psalterium apud avum meum viderim ubi in textu scriptum erat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in margine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et ita omnia olim exemplaria habuisse haud dubite Hinc itaque manifestum esse puto cur septuaginta etalij transtulerint foderunt Siquidem illi non Keri sed Ketif sunt secuti The Massorites say it was written Caru in many exact Copies It is not therefore a corruption but a divers reading in certain Copies by the mistake of the Scribes as Bellarmine himself confesseth Apparet saith he imprudenter quosdam dum se Hebraeos oppugnare credunt ecclesiam ipsam oppugnare Si enim illae correctiones Scribarum sunt Hebraici textus corruptiones sequitur apertè vulgatam quoque editionem esse corruptissimam quam tanten nobis Ecclesia pro versione authentica tradidit Bellarm. l. 2. de verbo Dei c. secundo Genebrard the Kings professor of Hebrew in Paris on the place concludes that the Jewes did not corrupt this word Vide sil in loc The Chaldee Paraphrast hath joyned both readings together q. d. they have digged or pierced my hands and my Feet as a Lion is wont to dig with his Teeth Varia lectio est in Biblijs Hebraeis in locis 848. Broughton de translat Morinus a learned Papist hath writt n 9. exercitations on the Bible and labours to prove from Beza Amama de Dieu and other Protestant writers that there are many faults in the Hebrew and Greek Copies which we now have Muis a Papist also hath answered him Ob. Psal. 19. 4. The Hebrew Books have in omnem terram exivit linea eorum their line is gone forth through all the earth but the Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierome sonus eorum their sound and Saint Paul approved of this version Rom. 10. 18. Sol. Whitaker in his answer to this objection follows Genebrard in his Scholia upon the place and Genebrard follows Beza on the 10. of the Rom. 18. The Hebrew word say they truly signifieth a line but the Septuagint Interpreters respected the sence and the Apostle followed them The scope of the Psalme is that Gods people may see what documents are given unto them of God whereby they may be brought and led to the true certain and saving knowledge of God to the 7. verse it sheweth how they were taught by the works of God thence to the end they were instructed by his word the Apostle alledgeth this Psalme to prove that the Jewes might come to know God by his word and thereby might have faith in Christ Jesus the sense therefore is not onely the delineation and constitution of things created but also the word of God and the doctrine of the Gospell long since propounded to the Jewes and so propounded as they could not but heare because it was published openly to all the whole world by the mystery of the holy Apostles out of the predictions of the Prophets Paul interprets the comparison propounded by the Prophet and teacheth that as certainly as the lines of heaven run forth into all the earth so certainly in these last times the doctrine of the Gospell came forth into all the earth by the Apostles preaching and therefore the Apostle did not rashly change the word of the Prophet because the Hebrew Text in the Prophet was corrupt but purposely in stead of delineation the Apostle put in sonus having respect to the present accomplishment of the promise whereby God had foretold that all the Gentiles should be converted to the communion of the Gospell and to this end he did foreshew that he would give unto them preachers Coton urgeth 2 other places to shew that the Hebrew Text is corrupted 2 Matth 23. and 27. of Matthew Ob. 2 Matth. 23. He shall be called a Nazarene is no where found though the Evangelist say that it is written therefore it followeth saith he that the Hebrew originall which we have is imperfect Sol. Saint Jerome saith that this place was objected to him abâ—ve a hundred times and that he hath as often answered it viz that if the Hebrew be imperfect having no such passage then is also that of the Septuagint and the vulgar so that the objection is not against the Hebrew but against the Scripture in what language soever it be Mâ—ldonat after he had well weighed divers opinions holds that of Jeromes for the most sure which is to draw Nazarene from Netzer a branch Esay 11. 1. Junius in his paralels Piscator Dr. Taylor Master Dod goe the same way Chrysostome and Theophylact because they cannot undoe this knot cut it thus saying that many of the Books of the Prophets are lost Bucer thinketh that place Judg. 15. 5. is here noted Samson being a Redeemer as he was a figure of Christ and the Book of the Judges was composed by divers Prophets Calvin Marlorat Beza Scultetus and Master Perkins seeme to incline to this opinion Our last large Annotations mention both these Interpretations but adhere rather to the former Ob. The second place urged by Cotton to prove the corruption of the Hebrew is 27. of Matthew v. 9. The Evangelist cites Jeremie for that which is to be found onely in Zacharie Sol. Junius in his paralels and Doctor Taylor on the temptation bring 6. answers to reconcile these places 1. Some say it joynes together both one place in Jeremy Chap. 18. 1. 2 3. and that of Zacharie but there is little or no agreement between them Secondly Some say that it is not in Jeremies writings which are Canonicall but in some Aprocryphall writings of Jeremy which the Jewes had and which Chrysostome confesseth he saw wherein these words were but it is not likely that the holy Evangelist would leave a Canonicall Text and cite an Apocryphall or give such credit to it or seek to build our faith upon it and by our rule that Book should be Canonicall which is cited by Christ or his Apostles 3. Some say that Matthew forgat and for Zachary put downe Jeremies so Augustine and Erasmus but with more forgetfulnesse
this Subject 1. In that description which they make of the literall sense 2. In that they hold there are divers literall sences of one place 3. In their division of the mysticall sense into Allegoricall Tropologicall Anagogicall First that is false which Bellarmine saith Literalis sensus est quem verba immediatè prae se ferunt What then shall the literall sense of those words be Psal. 91. 13. Let them shew the Lion which Christ did tread oâ— and what shall be the literall sense of those places Esay 11. 6 7 8. and 65. ult And what literall sense shall those words of Christ have Matth 5. 29. Origen though otherwise he allegorized much interpreted that place according to the letter but foolishly That therefore is rather the literall senâ—e which ariseth from the words whether properly or figuratively taken as for example this is the literall sense of those words the Seed of the woman shall breake the Serpents head viz. Christ shall over come Satan and subdue all his force and power although the Devill neither be a Serpent nor hath a head 2. We hold that there is but one true proper and genuine sense of Scripture viz. the literall or Grammaticall whether it arise from the words properly taken or figuratively understood or both For that there should be divers literall sences of one and the same place is against the truth the Text and reason 1. The truth because of one and an Individuall 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 literall sense of it may be found out The literall sense then can be but one in one place though a man may draw sundry consequences à contrarijs à similibus 3. We doe 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 certaine kindes of it Haec nominum curiosa distinctio ex Scholarum potius morosiuscula diligentia quam ex ulla eorum vocabulorum necessitate Itaque Salmero agnoscit esse quid novum à pâ—sterioribus patribus trâ—ditum Chamierus tomo de Sensu Literali mystico l. 15. C. 1. Galat. 4. the Apostle saith not that there is a double sense but that it may be Allegorically applied which is Historically set downe 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 Tropologicall there is not a twofold sense of that place but one generall sense that as the mouth of the Oxe was not to be muzled so the Minister of the Gospell must be provided for Likewise of the Anagogicall kinde it is not one sense to understand the rest of Câ—naan another the Kindome 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 Kingdome of heaven So we conclude that those are not divers sences but one sense diversly applyed The literall sense is the onely sense of the place because out of that sense only may an argument strongly be framed wherefore seeing Allegories and Tropes doe no conclude they are not the sences of the place and Allegories devised beside the sense prove not though they may illustrate It is manifest that is alwayes the sense of the holy Ghost which is drawne from the very words But we are not so certaine concerning any mysticall sense unlesse when the holy Ghost himselfe teacheth us as for example it is written 11. Hosea 1. Out of Egypt have I called my Sonne and Exod. 12. 46. Ye shall not breake a bone of him It is evident that the first place is understood of the people of Israel the latter of the Paschall Lamb. Who durst have applyed those things to Christ unlesse the Holy Ghost had first done it and declared his minde and meaning to us viz. that sonne in the first place doth not onely signifie the people of Israel but Christ also and by bone in the latter place not onely the bone of that Lambe but of Christ also is understood Secondly To whom the chiefe authority to expound Scripture is committed It was decreed in the Councell 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 Councell 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 onely in the Church but we deny that it belongs to certaine men or is tyed to a certaine place or succession of men The Ministry of judgement the Lord hath given to his Church 1 Cor. 2. 15. and 10. 15. 1 John 4. 1. Act. 15 16 2 Cor. 14. 29. 31. 32. but the Soveraignty of judgement he hath reserved to himselfe The Holy Ghost is the Judge and the Scripture is the sentence or definitive decree We acknowledge no publike 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 John 2. 27. Arguments brought by the Papists for their opinion Ob. 1. They object that place Exod. 18. 13. 26. Sol. Moses was a Prophet indued with singular wisdome 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 Iâ—shua was a Captaine onely or Judge in Civill things Aaron onely a Priest to administer in things sacred But Moses exercised both functions Ob. 2. They urge that place Deut. 17. 9. Sol. Here the Civill Magistrate and the Judge are joyned together as v. 12. If it will follow hence that the Pope must be Supreme Judge in all Ecclesiasticall matters the Emperour ought to be as well in Civill 2. The Pope doth not hold the same place among Christians that the High-Priest did among the Jewes 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 Patriarkes as after Ob. 3. Eccles. 12. 11. If the chiefe
foure Evangelists 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 generall Councels 1. Because even universall Councels have erred the Chalcedonian Councell one of the 4 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 universall visible Church Matth 26. 65. John 11. 47. See Act. 4. 18. 2. Generall councels have beene opposite one to another that of Constance to the other of Basill whereof one setteth downe that Councels could erre and so also the Pope and that a Councell was above the Pope the other affirmeth the quite contrary 3. There were no Generall Councels after the Apostles for 300 yeares till the first Councell of Nice when yet the Church had the true sence of the Scriptures 4. The generall Councels interpreted Scripture by Scripture as Athanasius and Ambrose teach concerning the first Councell of Nice 5. 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 onely But the rule of faith and Scripture is all one As the Scriptures are not of man but of the Spirit so their interpretation is not by man but of the Spirit likewise Let Councels Fathers Churches give their sense of the Scripture it 's 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 it 's Divine the sense of the Holy Ghost and private in 2 Pet. 1. 20. is not opposed to publike 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 summne or scope 3. The sense of the words which is done by framing a Rhetoricall and Logicall Analysis of the Text. In giving the sense three Rules are of principall use and necessity to be observed 1. The literall and largest sense of any words in Scripture must not be imbraced farther when our cleaving thereunto would breed some dis-agreement 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 dis-agreement 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 always fit the purpose for Gods word must alwayes bring perfect truth it cannot fight against it selfe 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 chiefely those that seeme to differ with the present Text being duly compared together The end of the first Booke THE SECOND BOOKE CHAPTER 1. OF GOD. HAving handled the Scripture which is principium Cognoscendi in Divinity I now proceed to Treate of God who is principium essendi or thus the Scripture is the rule of Divinity God and his workes 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 honour him 2. It is the end of all divine Revelation John 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 happinesse consists in the knowledge of God Jer. 9. 23. John 17. 3. the knowledge of God in the life to come is called the Beatificall vision 3. Difficult God being infinite and our understanding finite betwixt which two there is no proportion who knowes the things of God save the spirit of God A created understanding can no more comprehend God then a Viall-glasse can containe the waters of the Sea His wisdome is unsearchable Rom. 11. Job 11. 7. and 26. 13. Euclide answered very fitly to one asking many things concerning the Gods Coetera quidem nescio illud scio quod odêre curiosos Simonides being injoyned by Hiero to tell him what was God required a dayes time to be given him before he answered and at the end of that two when they were expired foure still doubling his time for inquiry till at the last being by Hiero asked a reason of his delayes he told him plainely that by how much the more he thought of God by so much the more he apprehended the impossibility of declaring what he was We know God per viam eminentiae negationis causationis 1. All perfections which we apprehend must be ascribed unto God and that after a more excellent manner then can be apprehended as that he is in himselfe by himselfe and of himselfe that he is one true good and holy 2. We must remove from him all imperfections whatsoever he is Simple Eternall Infinite Unchangeable 3. He is the Supream cause of all There is a threefold knowledge of God 1. An implanted knowledge which is in every mans conscience a naturall ingraffed principle about God O anima naturaliter Christiana said Tertullian 2. An acquired knowledge by the Creatures Psal. 19. 1. That is the great Booke in evey page whereof we may behold the Diety Praesentemque refert quaelibet herba 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 Rom. 1. 19. 21. and 2. 14. a practicall knowledge 15. v. which shew the worke of the Law written in their hearts not the gracious writing promised in the Covenant the light of nature is not sufficient to bring man to Salvation onely in Judah is God known 76. Psal. 1. 2. and 147. 19. See Iâ—hn 14. 6. and 11. 27. Ephes. 2. 11. 12. The Heathen 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 helpes attaine unto any the least knowledge of God as he is mans Redeemer in Christ they knew not the truth as it is Jesus Ephes. 4. 21. In God we will consider 1. His Nature 2. His workes In his nature two things are considerable 1. That he is 2. What he is That God is is the most manifest cleare evident ungainsayable truth in the world It is the first verity
all happinesse promised nay we may invert the words with Hugo de sancto victore and say Quicquid ibi docetur esâ— veritas quicquid praecipitur bonitas quicquid promittitur felicitas All that is there taught is truth all that is there commanded is goodnesse all that is there promised is happinesse It is a wonderfull thing that all the particulars which the Canticles containe being taken from marriage are handled so sincerely that no blemish or spot can be found therein Therefore the Scriptures should be preacht read and heard with holy affections and should be reverently mentioned The â—ewes in their Synagogues will not touch the Bible with unwashed hands they kisse it as often as they open and shut it they sit not on that seat where it is laid and iâ— it fall on the ground they fast for a whole day The Turke writâ—s upon the outside of his Alcoran Let no man touch this Book but he that is pure I would none might meddle with ours Alcorâ—â— signifieth but the Scripture you need not be afraid of the word but such as indeed are what other men doe but think themselvâ—s 6. The Scripture is Perfect The perfection of the Scripture is considered 2 wayes 1. In respect of the matter or the Bookes in which the holy doctrine was written all which as many as were usefull to our salvation have been kept inviolable in the Church so that out of them one most perfect and absolute Canon of faith and life was made and this may be called the Integrity of the Scripture 2. In respect of the forme viz. of the sence or meaning of these Canonicall Books or of Divine truth comprehended in them which Books containe most fully and perfectly the whole truth necessary and sufficient for the salvation of the elect and therefore the Scriptures are to be esteemed a sole adequate totall and perfect measure and rule both of faith and manners and this is the sufficiency of the Scriptures which is attributed to it in a twofold respect 1. Absolutely in it selfe and that in a threefold consideration 1. Of the Principle for every principle whether of a thing or of knowledge ought to be the perfect since demonstration and true conclusions are not deduced from that which it imperfect therefore it is necessary that the holy Scripture being the first only immediate principle of all true doctrine should be most perfect 2. Of the Subject for it hath all Essentiall parts matter and forme and integrall Law and Gospell and is wholy perfect both 1. Absolutely because for the substance it eitheir expressely or Analogically containes the doctrine concerning Faith and Manners which is communicable and profitable for us to know which may be proved also by induction that all necessary opinions of Faith or precepts of life are to be found in the holy Scripture 2. Relatively because as it hath a perfection of the whole so of the parts in the whole that perfection is called essentiall this quantitative For all the Books are Sufficient with an essentiall perfection although integrally they have not a sufficiency of the whole but only their own yet so that at distinct times every part sufficed for their times but all the parts in the whole are but sufficient for us 3. In its effect and operation it makes men perfect 2 Tim 3. 16. 17. Rom. 15. 4. John 2. ult 5. 39. 2. As opposed to unwritten Traditions all which it excludes by its sufficiency but we doe not understand by Traditions generally a Doctrine delivered in Word and Writing but specially a Doctrine not written by Prophets or Apostles whether Dogmaticall Historicall or Ceremoniall for a perfect reason of the primary opinions belonging to Faith and Manners is delivered in Scripture and those things which are out of beside or against the Scripture doe not binde the Conscience 2. Historicall the Sayings and Deedes of Christ and the Apostles are perfectly contained in the Scriptures as many as suâ—fice us for our salvation John 20. 30 31. Those things which are delivered out of Scripture are to be esteemed mans writings 3. Ceremoniall or secondary opinions concerning Ecclesiasticall Rites and Customes are for Essentialls Substantials and Fundamâ—ntals generally contained in the Word of God The accidentals accessaries and circumstantials are free and mutable If Traditions agree with the Scripture they are confirmed by it if they oppose it they are disproved by it The perfection of the Scriptures is not First Infinite and unlimited that is an incommunicable property of God every thing which is from another as the efficiente ause is thereby limited both for the nature and qualities thereof Secondly we doe not understand such a perfection as containeth all and singular such things as at any time have beene by Divine inspiration revealed to holy men and by them delivered to the Church of what sort soever they were for all the Sermons of the Prophets of Christ and his Apostles are not set downe in so many words as they used in the speaking of them for of twelve Apostles seven wrote nothing which yet preached and did many things neither are all the deeds of Christ and his Apostles written for that is contradicted John 20. 30. 31 21. 25. but we meane onely a Relative perfection which for some certaine ends sake agreeth to the Scripture as to an instrument according to which it perfectly comprehendeth all things which have beene are or shall be necessary for the salvation of the Church Thirdly the severall Bookes of Scripture are indeed perfect for their own particular ends purposes uses for which they were intended of the Lord but yet not any one Booke is sufficient to the common end the whole Scripture is compleate in all the parts thereof one speaking of that which another doth wholy passe over in silence one clearely delivering what was intricate in another Paul speakes much of Justification and Predestination in the Epistle to the Romans nothing of the Eucharist or Resurrection Fourthly since God did reveale his will in writing those writings which by Divine hand and providence were extant in the Church were so sufficient for the Church in that Age that it needed not Tradition neither was it lawfull for any humane wight to adde thereto or take therefrom but when God did reveale more unto it the former onely was not then sufficient without the latter Fifthly the holy Scripture doth sufficiently containe and deliver all Doctrines which are necessary for us to eternall salvation both in respect of Faith and good works and most of these it delivereth to us expressely and in so many words and the rest by good and necessary consequence The Baptisme of Infants and the consubstantiality of the Father and of the Sonne are not in those words expressed in Scripture yet is the truth of both cleerely taught in Scripture and by evident proofe may thence be deduced that Article of Christs
the Evnuch and Luke 24. 45. also the divers expositions of old and New writers The first place is directly against them for teaching that it is the gift of Gods Holy Spirit obtained by Prayer to understand the Scripture the Spirit through Prayer being as well obtained by the simple as learned sort yea rather by them then the others it followeth that the reading of them belongeth to the simple as well as unto the learned The like answer serveth for the place of Luke 24. 45. for by that abuse of the place they may wring the reading of the Scriptures from all men even Ministers or the word commanded to attend the reading of them since they of whom they say that they understood not the Scriptures were Ministers of the word and that in the highest and most excellent degree of Ministery in the world which was the Aposâ—leship The cause oâ— want of understanding then was this the Spirit of God was not given because Christ was not glorified which can have now no place Besides that in saying they understood not the Scriptures concerning the suffering and glory of Christ it must needs be understood comparatively that they did not cleerly paricularly and sufficiently know them For that place in the 8th of the Acts it is to be understood comparatively viz. that a man faithfull and already gained to the truth as this Eunuch was cannot understand the Scriptures by the bare reading of them so well and throughly as when he hath one to expound them The Lord which helped the indeavor of the Eunuch searching the Scriptures by sending of Philip will never suffer those which seek him in carefull reading of his word to goe away ashamed without finding that which they seeke for in directing unto him some lawfull sufficient ministery to instruct him by The mystery of the Gospell then indeed fulfilled remained notwithstanding unpublished to the world by the Apostles which is now by their preaching and writings laid open and made more manifest The Eunuch which professed that he could not understand the Scripture without an Interpreter did notwithstanding busie himselfe in reading of it The multitude of Commentaries was not so necessary because the Scripture might have beene understood without them although they deserve singular respect amongst all those that are desirous to understand the Scripture who write learned and elaborate expositions on the Scripture That was a witty speech of Maldonates on Luke 2. 34. Nescio an facilior hic locus fuisset si nemo eum exposuisset Secondly These Commentaries are publisht that the Scriptures may better and more easiely be understood 3. The Papists confesse that the Articles of the Apostles Creed being necessary for all are easie Yet there are many commentaries of the Ancients upon the Creed as Ruffinus Augustine Cyrill Chrysostome Chrysologus and of Papists also Some Scriptures are hard for the matter which they handle as are the Books of Daniel Ezechiel Zachary or throng of much matter in few words as are in the Old Testament the Poeticall Books wherein no doubt the verse hath caused some cloud and amongst them the Proverbs from the tenth Chapter and the Prophesie of Hosea CHAP. IX Of the Interpretation of Scripture THis question divides it selfe into 3 parts First concerning the divers senses of the Scripture Secondly to whom the chiefe authority to expound Scripture is committed Thirdly what meanes must be used in the interpretation of Scripture 1. Of the divers senses of Scripture The Interpretation of Scripture is 2 fold One of the words which is called version or Translation this hath been handled already 2. Of things which is called explication the finding out of the meaning of any place which is more Theologicall the other being rather Grammaticall And this signification of the thing they commonly call the sence Nehem. 8. 9. Interpreting Scripture is 1. Ancient Nehem. 8. 8. 2. Honourable Marke 4. 34. The Scripture hath often two senses one of which the latter Divines call Literall Grammaticall or Historicall another mysticall or Spirituall The sense of the Scripture is that which God the Author of the Scripture in and by the Scriptures gives to men to know and understand The right expounding of Scripture consists in 2 things 1. In giving the right sense 2. In a right application of the same 1. Cor. 14. 3. The Literall sense is that which the letter it selfe or the words taken in their genuine signification carry And because the genuine signification of the words is that in which the Author useth them whether speaking properly or figuratively therefore the literall sense is subdivided into plaine and simple and figurative which ariseth from the words translated from their naturall signification into another as where Christ saith 10. John 16. I have other sheep which are not of this fold whereby he understandeth other people besides the Jewes The mysticall of spirituall sense is that in which the thing exprest in the literall sense signifieth another thing in a mystery for the shadowing out of which it was used by God The waters of the Floud with which the Arke was upheld signified Baptisme by which the Church is saved under the new Covenant as the Apostle teacheth 1 Pet. 3. 21. that History Exodus 12. it is a Passeover unto the Lord is spoken figuratively the other words properly The mysticall sense is the bones of Christ were no more broken then of the Paschall Lambe which did signifie Christ. The Papists say the literall sense is that which is gathered immediatly out of the words the spirituall which hath another reference then to that which the words doe properly signifie The last they subdivide into Allegoricall Tropologicall Anagogicall they say that the Scripture beside the literall sense may have these also The Allegoricall sense is when the words of the Scripture besides the plaine historicall and literall meaning signifie something in the new Testament which belongs to Christ or the Church as Gal. 4. besides the truth of the story of the bond and free-woman Saint Paul applyeth it unto the two Testaments Tropologicall when the words and deeds are referred to signifie something which belongs to manners as Paul 1 Cor. 9 teacheth from that place Deut. 25. thou shalt not muzle the mouth of the Oxe that treadeth out the Corne that things necessary are to be allowed to Pastors Anagogigall when words or deeds are referred to signifie eternall life as Psal. 94. I sware unto them they shauld not enter into my rest this is litterally understood of the rest in Canâ—an but applied by Paul 4 Heb to life eternall Becanus saith as there are 3 Theologicall vertues Faith Hope and Charity so there are 3 mysticall sences The allegoricall answers to faith the Anagogicall to hope the Morall to Charity Jerome saith he excelled in the literall sense Ambrose in the Allegoricall Augustine in the Anagogicall Gregory in the Morall The Papists erre three wayes in
Pastor in the Old Testament had such authority much more the chiefe Priest in the New Sol. This one pastor signifieth neither the High Priest in the old Law nor the Pope in the New but Jesus Christ the High Shepheard for our soules Ob. Matth. 16. 19. Christ saith to Peter to theâ— will I give the Keyes of the Kingdome of Heaven therefore the Pope hath authority to expound Scripture Sol. First by the Keyes here is meant Commission to preach the Gospell not authority of interpreting the Scriptures When the Gospell is preached the Kingdome of heaven is opened to the beleevers and shut to the unbeleevers 2. That authority of the Keyes was not committed to Peter onely but to the other Apostles also Matth. 28. 18. 19. There is a twofold judgement 1. Of discretion 1 Cor. 10. 15. 2. Of authority as the Parllament judgeth Capitall crimes If the Papists understand the word Judge to â—ignifie Discerning as when we judge of meates by the taste every faithfull person ought to pray unto God for grace to judge to discerne and to know the true sense of the Scripture But if by judging they understand to pronounce decrees definitive and infallible judgements touching the sence of the Scriptures thereby to bind other mens consciences there is no man in the world that hath that power See Moulinâ— 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 generall consent of the Pastors of the Church or to expect a generall counsell or to goe up to Rome But the word of God is amongst us the Scriptures themselves and the Spirit of God opening our hearts doe teach us how to understand them And yet we say not as the Papists falsely 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 better authority of the Old and New Testament 2 Pet. 1. 20. No prophesie of the Scripture is of any private interpretation Stapleton saith interpretation is private either ratione personae when the man is private or ratione medij 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 publike in regard of the meanes is not forbidden for it is lawfull 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 minds but Gods The Catholickes 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 Jerome Chrysostome but not in a private sense that is in a sense arising from the braine 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 onely 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 Ecclesiasticall either Fathers or Councels which speake 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 but of the Apostles and Prophets is not private although it be avowed by one man onely On the other side that interpretation which is not brought from thence although it have the allowance of whole Generall Counsels is but private This is a principall 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 onely upon Christ and upon God Our reasons by which we prove that the chiefest judgement 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 onely hath power to beget faith that onely 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 Schoolemen infusa fides The faith which we have from the Church is acquired and sufficeth not to a certaine 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 interpret it but so have all the faithfull 3. Christ himselfe makes the Scripture a Judge John 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 supra 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 dis-agree themselves from the Fathers John 10. 16. by the title of one Shepheard Augustine Chrysostome Jerome Cyrill Theodoret Theophylact Euthimius Rupertus Cyprian and other Fathers agree that Christ is there designed but Stapleton saith the Pope is there meant In the division of the Law they goe cleane contrary to the greatest part of the Fathers For they divide the Commandements as we doe but the Papists make the two first one and the tenth two 2. They have no Father to countenance them in this but Augustine There were no writings of the Fathers for a time many of them wrote 400 yeares after Christ but some 500 and 600 yeares after Christ what rule had they before that time of interpreting
7. For there are â—hree that beare record in Heaven the Father the Word and the Holy Ghost The Arrians wiped this place out of many bookes 2 Cor. 13. 14. The grace of the Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all The Arrians Samosatenians Sabellians Photinians and others deny the Trinity of persons in one essence of God Servetus a Spaniard was burnt at Geneva in Calvins time he denied that Christ was Gods Sonne till Mary bore him Servetus Trinitatem idolum item Cerberum Tricipitem vocabat See Mr Cbeynels rise of Socinianisme ch 1. p. 6. Socinus cals him Deum tripersonatum ridiculum humanae curiositatis inventum Infaustus Socinus omnium haereticorum audacissimus saith Rivet See Cheynels rise of Socinianisme Chap. 3. 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. That Christ is God is proved 1 By cleare Texts of Scripture affirming this truth in so many words The Prophet foretelling of him saith this in his name by which you shall call him Jehovah or the Lord our righteousnesse Jerem. 23. 6. and the mighty God Esay 9. 6. Paul saith Rom 9. 5. who is God over all blessed for ever and St John saith 1 John 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 John 20. 28. My Lord and my God which title he accepteth and praiseth Thomas for believing and that he could not have done without extreame impiety had he not been God 2 By evident reasons drawn from the Scripture He hath the Name Titles Workes essentiall Attributes and worship of God ascribed unto him in Scripture 1 Divine Names and Titles are given to Christ He is the onely blessed Potentate 1 Tim. 6. 15. The King of Kings Revel 1. 5. and Lord of Lords Apoc. 17. 14. 19. 16. He is called the Image of the invisible God Col. 1. 25. the brightnesse of his glory Heb. 1. 3. the word and wisdome of the Father Prov. 8. 12. 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 John 1. 1. Acts 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 Luke 1. 76. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which name the Septuagint have expressed Jehovah the proper name of God alone John 20. 28. My Lord Jude 4. the onely 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 meere man whatsoever God therefore who wil not have his glory given to another would never have given these Titles to another if he were not God 2 The workes of God even the principall and most eminent of all which are proper to the Lord onely are ascribed to Christ. 1. The worke of Creation even of creating all things John 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 2 The worke 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 powerfull 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 John 6. 54. and John 5. 21. He that can quicken and raise the dead is God so doth Christ therefore he is God 4 Redeeming of mankind Luke 1. 68. Matth. 20 28. Eph. 1. 7. Rev. 1. 5. 5 Sending of the Holy Ghost John 21. 22. 14. 16. and of Angels is ascribed to him Matth. 13. 41. Revel 1. 1. He forgives sinnes Marke 9. 2 5. He gives eternall life 3 The principall and incommunicable attributes of God are given to him 1 Omniscience John 2. 24 25. He knew all men and he knew what was in them John 21. 17. Lord thou knowest all things 2 Omnipotency Rev. 1. 8. Phil. 3. 21. 3 Eternity John 17. 5. Revel 1. 18. John 1. 1. Esay 9. 6. He is called the everlasting Father 4 Omnipresence Matth. 18. 20. 5 Unchangeablenesse Heb. 1. 11 13. 13. 8. He that is Omniscient Omnipotent Eternall Omnipresent Unchangeable equall to the Father in Majesty and glory Phil. 2. 16. is God so is Christ therefore he is God Laâ—â—ly worship due to God is ascribed to him Heb. 1. 6. Let all the Angels of God worship him Revel 5. 13. the Lambe that is Christ hath the same worship tendred to him that the Father hath We are commanded to call upon his name to believe and trust in him John 14. 1. 3. 16. 6. 39. to hope in him Esay 11. 10. we are baptized in his name Matth. 28. 19. Acts 8. 16. and sweare by him Rom. 9. 1. Ob. Christ is called God of God and light of light Sol. Christ as God is from himself but if the Deity of Christ be considered as in the person of the Sonne so it is from the Father The Sonne in respect of his essence is from none in respect of the manner of subsistence he is from the Father Ob. Matth. 19. 17. Christ denieth that he was good because he was not God Sol. Christ applieth himselfe to him to whom he spake now he called Christ good in no other sence then he would have done any other Prophet and in this sense Christ rebuked him for calling him good Ob. John 17. 3. God the Father is called the onely true God Sol. Some referre both these to God himselfe and Christ but others give a generall rule that the word alone is not opposed to the other persons but to the creatures and feigned Gods and so John 8. 9 the woman is not excluded but her accusers the added expressions shew him to be God because it is life eternall to know him as well as the Father Ob. Ephes. 4. 6. Sol. 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 workes ad extrâ—i Ob. John 14. 28. My Father is greater then I. Sol. As he was man onely or mediator the Father was greater then
especialy Camierus de Canone l. 15. c. 4. Plato Aristotle Euclid have their nodos and the Scriptures have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 16. in them are darke sayings Psalme 78. 2. Riddles Ezek 17. 2. Parables Mâ—t. 13. 35. Mysteriâ—s Mat. 4. 13. Mr. Greenhill That is a very difficult place 1. Cor. 3. 15. See Laurentius Augustin saith thisis one of the places of which Peter speaketh 2 Pet. 3. 16. and that Heb. 6. 4. 1 Pet. 3. 19. the last Luther saith is one of the obscurest places in the new Testament Vide Tarnovium in exercitat Bib. Cameronis Myroth Evang. * See Laurentius and D. Featly on the place in the last large Annotations on the Bible Augustinus de Doctrina Christina lib. 2. c. Sexto Ita Scriptuâ—as dicit a Deo temperatas ut locis apâ—â—tiâ—ribus faâ—â—i 〈…〉 fastiâ—ia deâ—er geâ—eâ—tur Idem Augustinus ait nos aperâ—s Scripturae locis pasâ—i obscuris exerâ—eri Apoâ— 5. 1. 4 65. M. Burroughs on â—6 of Isaiah v. 10. Bellarm. l. 3. de verbo Dei c. 1. Psal. 19. 9. 119. 115. 2 Pet. 1. 19. c Genebraâ—dus testatur aliquâ—s de tota Scriptura locum interpretari nec lâ—quitur de nostris sed aut suis aut antiquis Hieronymus quidem a partè est â—jus opinionis Lyranus alii â—ulti Whitakerus M. Durant Dr. Halls peace-maker sect 15. Ob. Sol. 8 Act. 31. * There was a time when the Scriptures were read without Commentaries and there was a time when they were hardly understood with Commentaries Dr. Ames Cartwrights Letter to Mr. Hildersham for the Study of Divinity * The interpretation of the Scripture is necessary in the Church of God 1 because it is commanded by Christ John 5. 39. 1 Cor. 4. 1. 39. 2. It is commended to the faithfull by the Holy Ghost 1 Thess. 5. 19. 20. 3. Iâ— conduceth much to the edification of the Church 1 Cor. 14. 3. 4 It was used by Christ and his Apostles Luke 4. 16. and 24. 27. Marke 4. 34. * Glassius Phil. Sac. l. a parte 1ª Tract 1 Literalis * sensus est is queâ— Sp. Sanctus autor Scripture intendit Chamierus Râ—inoldus de lib. Apoc. Est ille literalis sensus qui proximè per ipsa verba sive propria sive figurata sunt sign ficatur velut Glassius quem intendit proximè Spiritus Sanctus Amâ—ma * Sensus secundarius diversus à literâ—li similiâ— tamen Chamier Not the Letter but the right sense and meaning of the Scripture is Gods word John 19. Litera gesta docet quid creâ—as allegoria Moralis quid agas quo tendas anagogia * In Manuali Controvers c. 1. de Script quaest 3. * Origenes sio Paradiâ—â—â—n terâ—â—strem allego rizat ut historiae auâ—erat veritatem dum pro arboriâ—us Angelos prostâ— minibus viâ—â—utes Caelestes 〈◊〉 ruâ—â—icas pelliceas Adae Evae corpora humana interpretatur Bellarminus ex Hieronymo Concedit Bellarminus ex solo literall sensu peâ—i posse argumenta efficacia To prove any matter of faith or manner no sense must be taken but the literall sense Aquinas * Chamierus tomo 1â— de Scripturae sensu l. 15. c. 3. * Confundunt Pontificij sensum scripturae cum applicatione sâ—nsu accommodatione ejus ad usus Apostolicos 2 Tim. 3 16. dum vel cum literali mystico sensus alios iâ—troducunt vel mysticum subdividunt in allâ—goricum tropologicum anagogicum totidem diversos sensus in Scriptura dari contendunt confundendo heterogenâ— sensum applicationem sensus Spâ—nhem Dub. Evang parte tertia Dub. 66. Theologia Symbolica non est argumentativa This is good reasoning the Oxes mouth muh not be muxled ergo the Minister must be maintained because it is part of the sense The Fathers were too much addicted to Allegories Jerome sometimes went out of the way through a likeing of Allegories as a great reader and follower of Origen who handled the Scriptures too licentiously Rainolds against Hâ—rt Sess. 4. * Judicium est triplex 1 Directionâ—â— quale habet Minister 2 lurisdictionâ—â— quale habet ecclesia 3 Discretionis quale habet privatus ut Act. 17. 10. Dr. Prid. There is Judex Supremus and judex Ministerialâ—s visibilis but not supremus and judicium practicâ— discretionâ—â— which is left to every one B. Downam Primo Non sequitur à lege ad Evangelium Secundo non sequitur â— Mose ad Episcopum Romanum qui hic non eundem lorum tenet inter Christianos quem Moses inter Judaeos Chamierus * Hieronymus in locum aâ—t Etsi plures verbum Dei doceant unus tamen est illius doctrinae author nempe Deus ubi Manichaeos refellit qui unum statuerunt authorem veteris Testament alterum verò novi Alij Spiritum volunt esse hunc unum Pastorem ut Vatabâ—us Alij Christum ut Mercerus Papam nulli praeterquam â—nsulsi Papistae Whitakeâ—us Interpretes omnes de Deo expoâ—â—uerunt cum veteres tum recentes etiam Papistae Chamiâ—ruâ— * Cap significast de Elect. Review of the Councell of Trent l. c. 8. p. 45. * Deum atque homines testamur cum plurima nobis in Papisâ—o displiceant â—um hoc omnino intolerandum videri quod Scripturas quilibet apud eas doc â—or culas ita sibi in manum â—radiâ—as arbitretur ut eas sursum deâ—rsum versare queat quid libet inde conâ—ecturus suo arbitrio suo in quam arbitriâ— suo marte quidlibet excogitans commâ—ntans Ita enim evenâ—t ut qui maximè prae se ferant detestari privatum spiritum ij huâ—c ipsi indulgeant omnium maxima * Enimverò quis docuit prophetiam illam ex Psalmo 72. adorabunt â—um omnes reges terrae omnes gentes servient ei impletam essâ—â— Lâ—oâ—e â—eciâ—o Chamietus tomo 10 de Scâ—pturae interpretatione l. 16. c. 1o. vide Cameronem ad 2 Pet. 1. 20. Matth. 23. 8 9. 10. Matth. 17. 5. Soli scripturae vel spiritui in scriptura loquenti competunt requisita summi Iudicâ—â—que tria sunt 1º ut certo sciamus veram esse sententiam quam pronunciat 2. Vt ab illo ad alium judicem non liceat provâ—care 3. Vt nullo partium 〈◊〉 ducatur Wendelinus in Prolegom Christ. Theol. c. 3. * Cathedrâ—mâ—â—in câ—lo habet qui â— corda doceâ— Aug. Luke 10 21. 22 Jer. 31. 33 34. Convenit inter nos adversarios Scripturas intelligidebeâ—e â—o spiritu quo â—actae sunt id est Spiritu Sancto Bellarm. l. 3â— de verbo dei c. 3. 11. Dr. Rain against Hart. * The number of Ancient Fathers whose workes are yet extant who lived within Six and Seven hundred yeares after Christ are recorded to have beene about 200. Bishop Morâ—on of the Masse l. 7. c 6. The Fathers wrote some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to confute the adversaries with whom they had to deale and in these they erre sometimes