A Body of Divinity, Part 1 (1 of 10)

A Body of Divinity · Part 1 (1 of 10)

p. 3A LARGE EXPLICATION OF THE BODY OF CHRISTIAN RELIGION.

1 TIM. 4. 15.

Meditate upon these things, give thy self wholly to them, that thy profiting may appeare to all.

WHat is that which all men especially desire?All men desire eternall happinesse.

Eternall Life and Happinesse.

How doe men look to obtain Happinesse?

By Religion,Religion the means to obtain happinesse. which is a thing so proper to man, that it doth distinguish him more from beasts then very Reason, that is made his form; for very beasts have some sparkles or resemblance of Reason, but none of Religion.

Is Religion generally to bee found in all men?

Yes; for the very heathens condemned them to death that denyed all Religion: and there is no people so barbarous, but they will have some forme of Religion, to acknowledge a God; as all India, East and West, sheweth.

May a man bee saved by any Religion?

No;No salvation but by the true Religion. but onelyonly by the true, as appeareth, Joh. 17. 3. This is life eternall to know thee, and whom thou hast sent, Jesus Christ: and He that knoweth not the Son, knoweth not the Father.

Which bee the chiefe false Religions that are now in the world?

Heathenisme,Diverse kindes of false Religion. Turkisme, Judaisme, Papisme.

What doe you observe out of this diversity of Religions in the world?

The misery of man when God leaveth him without his Word; an example whereof may bee seen in the Idolaters, 1 King. 18. 27. and Rom. 1. 22, 23. and some making a stick or a straw, othersome a red cloth for their God, as the Lappians.

Seeing then there are so many Religions in the world, and every one looketh to obtain happinesse by his own Religion; of (what Religion are you?

I am a Christian.

What is Christian Religion?

It is the acknowledging of the onelyonly true God,What Christian Religion is. and of Jesus Christ whom hee hath sent.

How prove you that?

By that saying of our Saviour Christ, Joh. 17. 3. This is life everlasting (which is the reward of Christian Religion) that they may know thee to bee the onelyonly true God, and Jesus Christ whom thou hast sent: where hee meaneth not a bare contemplative knowledge, but a thankfull acknowledging, which comprehendeth all Christian duties, consisting in faith and obedience; for hee that being void of the feare of God, which is the beginning and chiefe point of p. 4knowledge, Prov. 1. 7. abideth not in God, but sinneth: dwelleth in darknesse, who hath neither seen God, nor known him, 1 Joh. 3. 6.

What doe you call the Doctrine which sheweth the way unto everlasting life and happinesse?

It is commonly termed Theologie or Divinity, and the familiar Declaration of the principles thereof (for the use especially of the ignorant) is called Catechising, Heb. 5. 12, 13, 14. 1 Tim. 6. 1, 2.

What is Catechising?

A teaching by voyce and repetition of the grounds of Christian Religion,Of Catechising what it is. Gal. 6. 6. Act. 18. 23. 26. 1 Cor. 14. 19.

Where should it bee used, and by whom?

Both at home by the Master of the House,Where to bee used, and by whom. and in the Church likewise by the Minister.

Why at home?

Because houses are the Nurseries of the Church.

Shew some reasons and arguments to prove the necessity of Catechising and instructing in Religion.The necessity of it.

1First, God accounteth of Abraham for his care in this duty, Gen. 18. 19.

2Secondly, Hee commandeth all parents to perform this duty to their children, Deut. 6. 6, 7. Ephes. 6. 4.

3Thirdly, all children are made blinde in the knowledge of God and of Religion by Adams fall, and consequently they must bee inlightened and informed by teaching, if they will not dye, which Solomon therefore commandeth, Prov. 22. 6. and our Saviour Christ biddeth children bee respected, Mark. 10. 14, 15, 16.

4Fourthly, the examples of the godly for this duty, in bringing their children with themselves to holy exercises: So Hannah brought up Samuel to the Tabernacle, 1 Sam. 1. 24. and Mary Jesus to the Temple, when hee was twelve yeeres old, Luk. 2. 42. by which wee perform the effect of consecrating our children to God, Exod. 13. 2.

5Fifthly, common equity should move Parents to this duty, for as their children receive from them originall sin, by which they are made so blinde in Gods matters, it is equity they should labour to remove that blindnesse by teaching them after Gods Word.

6Sixthly, God promiseth as the greatest blessing to men, that their children should speak of him under the Gospel, Joel 2. 28. Act. 2. 17.

But is it not some disgrace and basenesse that men of yeers and place should bee Catechised?

If men will bee Christians, which is their greatest honour, they must hold it no disgrace to learn Christ: Noble Theophilus held it none, who was thus catechised, as Luke sheweth Chap. 1. 4. likewise Apollos, Act. 18. 28.

To come then to the declaration of Christian Religion; tell mee wherein doth the happinesse of man consist?

NotaaEccles. 1. 2. True happines consisteth in God. How we come to injoy God.Eccl 1:2 in himself, nor in any other created thing, but only in God his Creator, who alone being infinite, is able to fill the heart of man.

How may wee come to injoy God?

By being joyned unto him, and so partaking of his goodnesse; for happinesse is to bee found bybbJob 22. 21.Job 22:21 acquaintance and fellowship vvith him vvho is the foundation of blessednesse, man soccJoh. 17. 3. Gal. 4. 9.John 17:3Gal 4:9 knowing him, or rather being known of him, that heeddEccle. 12. 13.Eccl 12:13 may serve him and beeee2 Cor. 5. 9.2 Cor 5:9 accepted p. 5of him, honour him and beeff1 Sam. 2. 30.1 Sam 2:30 honoured by him.

By what means come wee to the knowledge of God?

By such means as hee hath revealed in himself;Means to know God. for God dwelleth in the light that no man can come unto, vvhom no man hath seen, nor can see, 1 Tim. 6. 16. except hee shew himself unto us: not that hee is hidden in the darknesse, for hee dwelleth in the light, but that the dulnesse of sight, and blindnesse of our hearts cannot reach unto that light, except hee declare himself unto us; like as the Sunne is not seen, but by his own light, so God is not known but by such means as hee hath manifested himself.

By what means hath God revealed himselfe?

By his Divine works and by his holy Word,By his Divine Works, and holy Word. as the Prophet David plentifully and distinctly expressed in the nineteenth Psalm, The Heavens declare the glory of God, Job. 22. 20.Job 22:20and the firmament shewth his handy work, Joh. 6. 68.John 6:68and so continuing unto the seventh verse touching his Works, and from thence to the end of the Psalm, touching his Word; The law of the Lord is perfect converting the Soule, the testimony of the Lord is sure making wise the simple.

What gather you of this?

That all curious searching to know more of God then hee hath shewed of himself is both vain and hurtfull to the searchers, especially seeing by his Works and Word hee hath declared as much as is profitable for men to know, for his glory and their eternall felicity. Therefore Moses saith, Deut. 29. 29. The secret things belong unto the Lord our God, but those things which are revealed, belong unto us, and to our children for ever.

What bee the Divine works whereby God hath shewed himself?

The Creation, Of the Divine Works of God.and preservation of the world, and all things therein; so the Apostle to the Romans saith, That all men are inexcusable, seeing that which may bee known of God, is made manifest within them; for God hath made it manifest unto them. For the invisible things of God while they are understood in his works by the Creation of the world, are seen, even his eternall power and Godhead, Rom. 1. 19, 20. Also preaching amongst the grosse Idolatrous Lystrians, Act. 14. 17. hee saith, that God hath not left himself without Testimony, bestowing his benefits, giving rain and fruitfull seasons from heaven, filling our hearts with food and gladnesse.

And preaching among the learned, and yet no lesse superstitious Athenians, hee citeth and canonizeth the Testimony of the Poets,Plato. to shew that God is not farre from every one of us,Galen. for in him wee live,Homer. move, and have our beeing, Act. 17. 27, 28. For whosoever amongst the Heathen Poets,Virgil. and Philosophers, which professed wisdome,Ovid. hath not been wilfully blinde, have learned by contemplation of the Creatures of the world, that God is the Maker and preserver of the same.

What use is there of the knowledge obtained by the Works of God?

There is a double use,The uses of knowing God by his Works. the one, to make all men void of excuse, as the Apostle teacheth, Rom. 1. 20. and so it is sufficient unto condemnation.

The other is to further unto salvation, and that by preparing and inciting men to seek God, If happily by groping they may finde him, as the Apostle sheweth, Act. 17. 27. whereby they are made more p. 6apt to acknowledge him when he is perfectly revealed in his Word, or after they have known God out of his Word, by contemplation of his infinite power, wisdome, and goodnesse, most gloriously shining in his Works, to stirre them up continually, to reverence his Majesty, to honour and obey him, to repose their trust and confidence in him; and so the Children of God doe use this knowledge of God, gathered out of his Divine Works, as appeareth in many places of the Scriptures, and especially of the Psalmes, which are appointed for the exercise of the whole Church, Psal. 8. Psal. 19. Psal. 95. Psal. 104. & 136. &c.

Are not the Works of God sufficient to give knowledge of the onelyonly true God, and the way unto everlasting happinesse?

They may leave us to bee without excuse, and so are sufficient unto condemnation, but are not able to make us wise unto Salvation, because of things which are necessary unto Salvation, some they teach but imperfectly, others, not at all, as the distinction of the Persons in the Godhead, the fall of man from God, and the way to repaire the same.

Where then is the saving knowledge of God to bee had perfectly?

In his holy Word,Of Gods holy Word the Scriptures. for God according to the riches of his Grace, hath been abundant towards us in all wisdome and understanding, and hath opened unto us the Mystery of his will, according to his good pleasure, which hee hath purposed in himself, as the Apostle teacheth, Ephes. 1. 7, 8, 9.

What course did God hold in the delivery of his Word unto men?

In the beginning of the world hee delivered his Word by Revelation, How the Scriptures were delivered.and continued the knowledge thereof by Tradition, while the number of his true worshippers were small, but after hee chose a great and populous Nation, in which hee would bee honoured and served, hee caused the same to bee committed to writing for all ages to the end of the world: for about the space of two thousand five hundred yeeres from the Creation, the people of God had no writen Word to direct them; Thence for the space of three thousand one hundred yeers, unto this present time, the Word of God was committed unto them in writing, yet so that in half that time Gods will was also revealed without writing extraordinarily, and the holy books indited one after another, according to the necessity of the times, but in this last half, the whole Canon of the Scriptures being fully finished, wee and all men, unto the worlds end, are left to have our full instruction from the same without expecting extraordinary revelations, as in times past.

Were these Revelations in times past delivered all in the same manner?

No; Revelations.for (as the Apostle noteth, Heb. 1. 1.) at sundry times, and in divers manners God spake in times past unto the Fathers by the Prophets. The diverse kindes are set down in Numb. 12. 6. and 1 Sam. 8. 6. and may bee reduced to these two generall heads, Oracles, and Visions.

What call you Oracles?

Those Revelations that God,Oracles. as it were, by his own mouth delivered to his servants, and that ordinarily by Vrim and Thummim, or by Prophets extraordinarily called.

What doe you understand by Visions?

p. 7Those Revelations whereby God signified his will by certain images and representations of things offered unto men,Visions. as may bee seen in the Visions of Daniel, Ezekiel, Jeremie, &c.

How were these Visions presented unto men?

Sometime to men waking, sometime to men sleeping, sometime to the mind, sometime by the eyes, to the imagination of men sleeping were offered divine dreams, in expounding whereof we read that Joseph and Daniel excelled; but now they together with all other extraordinary Revelations are ceased.

Where then is the Word of God now certainely to be learned?

OnelyOnly out of the Book of God contained in the holy Scriptures, which are the onelyonly certain testimonies unto the Church of the Word of God, 1 John 5. 9. 2 Tim. 3. 15.

Why may not men want the Scriptures now as they did at the first, from the Creation untill the time of Moses, for the space of 2513. years?

First, because then God immediately by his voice and Prophets sent 1from him, taught the Church his truth, which now are ceased, Heb. 1. 1.

Secondly, traditions might then be of sufficient certainty by reason of 2the long life of Gods faithfull witnesses; for Methusalem lived with Adam the first man 243. years, and continued unto the Flood: Shem lived at once with Methusalem 98. years, and flourished above 500. yeares after the Flood: Isaac lived 50. years with Shem, and died about 10. years before the descent of Israel into Aegypt: So that from Adams death unto that time, three men might by tradition preserve the purity of Religion; but after the comming of Israel out of Aegypt mans age was so shortened, that in the dayes of Moses (the first Penman of the Scriptures) it was brought to 70. or 80. years, as appeareth by the Psal. 90. 10.

Thirdly, God saw his true religion greatly forgotten in Aegypt; (Israel 3then falling unto Idolatry, Ezekiel 20. 8.) and having brought Israel then his people from thence, did not onelyonly restore, but also encreased the same, adding thereunto many more particulars concerning his service, which were needfull for mens memories to be written.

Fourthly, God having gathered his Church to a more solemn company 4then before, it was his pleasure then to begin the writings of his will, and therefore first with his own finger he wrote the ten Commandements in two Tables of stone, and then commanded Moses to write the other words which he had heard from him in the Mount, Exod. 34. 27, 28.

Fiftly, thus God provided that the Churches of all ages and times 5might have a certain rule to know whether they embraced sound Doctrine or no; and that none should be so bold as to coin any new Religion to serve him with, but that which he had delivered in writing.

What is Scripture then?What Scripture is.

The Word of God written by men inspired by the holy Ghost for the perfect building and salvation of the Church: or holy Books written by the inspiration of God to make us wise unto salvation, 2 Tim. 3. 15, 16. 2 Pet. 1. 21. 1 Pet. 20. 21. Joh. 20. 31.

If that the Scriptures be written by men which are subject unto infirmities, how can it be accounted the Word of God?

Because it proceeds not from the wit or mind of men, but holy men set apart by God for the work of God spake and writ as they were moved by the holy Ghost; therfore God alone is to be counted the Author therof, p. 8who inspired the hearts of those holy men whom he chose to be his Secretaries, who are to be held only the Instrumentall cause thereof.

When Jeremy brought the Word of God to the Jews they said it was not the Word of the Lord, but he spake as Baruc the son of Neriah provoked him, Jer. 43. 2. and so some perhaps in these days are so ungodly as to take the Jews part against Jeremy and all his fellowes: How may it appeare therefore that this Book which you call the Book of God, and the holy Scriptures is the Word of God indeed, and not mens policy?

By the consonant testimony of men in all ages from them that first knew these Penmen of the holy Ghost with their writings untill our time;That the Scriptures are the Word of God. and reasons taken out of the Word themselves, agreeable to the quality of the writers; both which kind of arguments the holy Scriptures have as much and far more then any other writings; wherefore as it were extream impudency to deny the works of Homer, of Plato, Virgil, Tully, Livy, Galen, &c. when as consent of al ages have reached & delivered them unto us, which also by the tongue, phrase, matter, and all other circumstances agreeable are confirmed to be the works of the same Authors whose they are testified to be; so it were more then brutish madnesse to doubt of the certain truth and authority of the holy Scriptures, which no lesse, but much more then any other writings for their Authors are testified and confirmed to be the sacred Word of the ever-living God; not onelyonly testified I say by the uniform witnesses of men in all ages, but also confirmed by such reasons taken out of the writings themselves, as doe sufficiently argue the Spirit of God to be the Author of them; for we may learn out of the testimonies themselves as David did, Psa. 119. 125. That God hath established them for ever.

Let me hear some of those reasons which prove that God is the Author of the holy Scriptures?Reasons to prove God to be the Author of the holy Scriptures.

First, the true godlinesse and holinesse wherewith the writers of the Scriptures shined as Lamps in their times, and far surpassed all men of other religions,1 Efficient. which sheweth the work of Gods Spirit in them,Instrumentall. and how unlikely it is that such men should obtrude into the Church their own inventions in stead of Gods Word.

Secondly,2 The simplicity and sincerity of the writers. the simplicity, integrity, and sincerity of these Writers in matters that concern themselves & those that belong unto them, doing nothing by partiality, 1 Tim. 5. 21. neither sparing their friends nor themselves; so Moses, for example, in his writing spared not to report the reproach of his own Tribe, Gen. 34. 30. & 49. 5. 7. nor the incest of his parents of which he himself was conceived, Exod. 6. 20. nor the Idolatry of his brother Aaron, Exod. 32. nor the wicked murmuring of his sister Miriam, Numb. 12. nor his own declining of his vocation by God to deliver the Children of Israel out of Egypt, Exo. 4. 13, 14. nor his own murmuring against God in his impatiency, Num. 11. 11, 12, 13, 14. nor his want of faith after so many wonderfull confirmations, Num. 20. 12. & 27. 14. Deut. 32. 51. And though he were in highest authority, and having a promise of the people to beleeve whatsoever he said, Exod. 19. 8. & 20. 19. & 24. 3. he assigneth no place for his own sons to aspire either to the Kingdome or to the high Priesthood; but leaveth them in the mean degree of common Levites: all which things declare most manifestly that he was void of all earthly and carnall affections in his writings, as was meet for the Penman and Scribe of God; hereunto also may be added that he writeth p. 9of himself, Numb. 12. 3. that he was the meekest of all the men that were upon the face of the whole earth, which no wise man would in such sort report of himself; if he were left to his own discretion.

Thirdly,3 The quality and condition of the Penmen of holy Scriptures. the quality and condition of the Penmen of these holy writings, some of whom were never trained up in the school of man, and yet in their writings shew that depth of wisdome, that the most learned Philosopers could not attain unto. Some also were before professed enemies to the truth, whereof afterwards they were Writers: Amos was no Prophet but an Heard-man and a gatherer of wilde figges, Amos 7. 14. Matthew a Publicane, employed onelyonly in the gathering of Toll, Matth. 9. 9. Peter, James & John, Fishermen, whose liberty of speech when the chief Priests & the Elders of Jerusalem beheld and understood, that they were unlettered and ignorant men, it is recorded, Acts 4. 13. that they marvelled and took knowledge of them that they had been with Jesus: Paul from a bloody persecuter converted to be a Preacher and a writer of the Gospel, shewed by that sudden alteration, that he was moved by a command from heaven to defend that Doctrine which before he so earnestly impugned.

Fourthly,4 The heavenly matter of holy Scripture. the matter of the holy Scripture being altogether of heavenly Doctrine, and savouring nothing of earthly or worldly affections, but every where renouncing and condemning the same, declareth the God of heaven to be the onelyonly inspirer of it.

Fiftly,5 The Doctrine of the Scriptures above humane capacity. the Doctrine of the Scripture is such as could never breed in the brains of man; three Persons in one God; God to become man; the Resurrection, and such like; mans wit could never hatch, or if it had conceived them, could never hope that any man could beleeve them.

Sixtly,6 The concord of the several writers one with another. the sweet concord between these writings, and the perfect coherence of all things contained in them, notwithstanding the diversity of persons by whom, places where, times when, and matter whereof they have written; for there is a most holy and heavenly consent and agreement of all parts thereof together, though writen in so sundry ages, by so sundry men, in so distant places, one of them doth not gain-say another, as mens writings doe; as our Saviour Christ confirmeth them all, Luke 24. 44.

Seventhly,7 The prophesies fulfilled in their due time. a continuance of wonderfull prophesies foretelling things to come so long before, marked with their circumstances; not doubtfull like the Oracles of the Heathen, or Merlins prophesies, but such as expressed the things and persons by their names, which had all in their times their certain performance, and therefore unto what may we attribute them but to the inspiration of God? Vide Calvins Institut. lib. 1. cap. 8. Thus was the Messias promised to Adam 4000. years before he was born, Gen. 3. 15. and to Abraham 1917. years before the accomplishment, Gen. 12. 3. The deliverance of the Israelites from Egypt, to the same Abraham 400. years before, Gen. 15. 13, 14. The prophesies of Jacob, Gen. 49. concerning the twelve Tribes, which were not fulfilled till after the death of Moses, and that of the continuance of the Tribes and Kingdomes of Judah held untill the comming of Christ: In the first Book of Kings, the 13. ch. 2, 3. there is delivered a prophesie concerning Josias by name 331. years, Esa. 45. 1. concerning Cyrus 100. years before he was borne; Daniels prophesies, and that especially of the 70. weeks, Dan. 9. 24. are wonderfull; so likewise are those of the rejection of the Jews, the calling of the Gentiles, the kingdome of Antichrist, &c. some of which now we see fulfilled.

p. 10Eightly,8 The Majesty and authority of the Scriptures. the great Majestie, full of heavenly wisdome and authority, such as is meet to proceed from the glory of God, shining in all the whole Scripture; yea, oftentimes under great simplicity of words, and plainnesse and easinesse of style, which neverthelesse more affected the hearts of the hearers, then all the painted eloquence and lofty style of Rhetoricians and Oratours; and argueth the holy Ghost to be the Authour of them, 1 Cor. 1. 17. & 21. 24. & 2. 15.

Ninthly,9 The motives used in them to perswade, not reason, but commands. in speaking of the matters of the highest nature they go not about to perswade men by reasons, as Philosophers and Orators, but absolutely require credit to bee given to thē, because the Lord hath spoken it: they promise eternall life to the obedient, and threaten eternall woe to the disobedient; they prescribe Laws for the thoughts, to which no man can pierce; they require sacrifice, but they preferre obedience; they enjoin fasting, but it is also from sin; they command circumcision, but it is of the heart; they forbid lusting, coveting, &c. which is not to be found in any Laws but in his that searcheth the heart.

Tenthly,10 The end and scope of the Scriptures, which is Gods glory. the end and scope of the Scriptures is for the advancement of Gods glory, and the salvation of mans soule; for they intreat either of the noble acts of God and of Christ, or the salvation of mankind, and therefore by comparing this with the former reason we may frame this argument; If the Author of the Scripture were not God, it must be some creature; if he were a creature, he were either good or bad; if a bad creature, why forbiddeth he evill so rigorously, and commands good so expresly, and makes his mark to aim at nothing but Gods glory, and our good? if he were a good creature, why doth he challenge to himself that which is proper to God onelyonly, as to make Laws for the heart, to punish & reward eternally, &c? if it were no creature good nor bad, it must needs be God.

Eleventhly,11 Their admirable power. the admirable power and force that is in them to convert and alter mans mind, and to encline their heart from vice to vertue (Psal. 19. 7, 8. Psal. 119. 111. Heb. 4. 12. Acts 13. 12.) though they be quite contrary to mens affections.

Twelfthly,12 Their antiquity. the Writers of the holy Scriptures are the most ancient of all others: Moses is ancienter then the gods of the heathen, that lived not long before the wars of Troy, about the time of the Judges; and the youngest Prophets of the Old Testament, match the antientest Philosophers and Historians of the heathen.

Thirteenthly,13 The hatred of the Devill, and wicked men against them. the deadly hatred that the devill and all wicked men carry against the Scriptures, to cast them away and destroy them, and the little love that most men doe bear unto them, prove them to bee of God; for if they were of flesh and blood, then flesh and blood would love them and practise them, and every way regard them more then it doth, for the world loveth his own, as our Saviour Christ saith, Joh. 15. 19. But wee (being but carnall and earthly) savour not the things that bee of God, as the Apostle saith, 1 Cor. 2. 14. and untill the Lord open our hearts, and we bee born again of Gods Spirit, and become as new-born babes, wee have no desire unto them,14 The preservation of the Scriptures. 1 Pet. 2. 2.

Fourteenthly, the marvellous preservation of the Scriptures; though none in time bee so ancient, nor none so much oppugned,15 Their power to humble a man and raise him up again. yet God hath still by his providence preserved them, and every part of them.

Fifteenthly, the Scriptures, as experience sheweth, have the power of p. 11God in them, to humble a man, when they are preached, and to cast him down to hell,1 Cor. 14. 25.1 Cor 14:25 and afterward to restore and raise him up again, Heb. 4. 12.

Shew now how the holy Scriptures have the consonant testimony of all men at all times since they were writen,16 The consenant testimony of all men at all times. that they are the most holy word of God.

First, Joshua the servant of Moses, the first Scribe of God, to whom God spake in the presence and hearing of six hundred thousand men, besides women and children, who was an eye-witnesse of many wonders, by which the Ministery of Moses was confirmed, testifieth his writings to bee the undoubted Word of God; the same doe the Prophets which continued the History of the Church in the time of the Judges, both of Moses & Joshua.

Likewise all the Prophets which successively recorded the holy Story, and Prophesies, by divine Revelation, from Samuel unto the Captivity, and from the Captivity to the building again of the Temple, and of the City, and sometimes after, receiving the same book of heavenly Doctrine from the former age, delivered them to their posterity: And Malachi, the last of the Prophets, closeth up the Old Testament with a charge and an Exhortation from the Lord to remember the Law of Moses delivered in Horeb, and to use the same as a Schoole-master to direct them unto Christ, untill hee came in person himself, Mal. 4. 4.

Finally, from that time the Church of the Jews, untill the comming of Christ in the flesh, imbraced all the former writings of the Prophets as the book of God; & Christ himself appealeth unto them as a sufficient testimony of him, Joh. 5. 39. The Apostles and the Evangelists prove the writings of the New Testament by them, and the Catholike Church of Christ, from the Apostles time untill this day, hath acknowledged all the same writings both of the Old and New Testament, to bee the undoubted Word of God. Thus have wee the testimony both of the Old Church of the Jews, Gods peculiar people and first-born, to whom the Oracles of God were committed, Act. 7. 38. Hos. 8. 12. Rom. 3. 2. & 9. 4. and the view of Christians, together with the generall account which all the godly have made at all times of the Scriptures, when they have crossed their natures and courses, as accounting it in their soules to bee of God, and the speciall testimony of Martyrs, who have sealed the certainty of the same, by shedding their blood for them: Thereunto also may bee added the testimony of those which are out of the Church, Heathens, (out of whom many ancient testimonies are cited to this purpose, by Josephus contra Appion.) Turks, and Jews (who to this day acknowledge all the books of the Old Testament) and Hereticks, who labour to shroud themselves under them, &c.

Are there not some divine testimonies which may likewise bee added to this?

Yes;17 The known miracles done by the Writers of the Scriptures. first, the known Miracles (which the devill was never able to doe) that did so often follow the writers and teachers of the Scriptures. Secondly, the manifold punishments, and destruction of those that have reviled and persecuted the same.

Are these motives of themselves sufficient to work saving faith, and perswade us fully to rest on Gods Word?

No;18 The testimony of the Spirit in the hearts of men. besides all this, it is required, that wee have the Spirit of God, as well to open our eyes to see the light, as to seale up fully into our hearts that truth which wee see with our eyes: for the same holy Spirit that inspired the Scripture (1 Cor. 2. 10. & 14. 37. Ephes. 1. 13.) inclineth the hearts of Gods children to beleeve what is revealed in them, p. 12and inwardly assureth them above all reasons and arguments, that these are the Scriptures of God; therefore the Lord, by the Prophet Isaiah, promiseth to joyn his Spirit with his Word, and that it shall remain with his children for ever: Esa. 59. 21. The same promiseth our Saviour Christ unto his Disciples, concerning the Comforter, which hee would send, to leade them into all truth, and teach them all things, and to put them in minde of all things which hee had said unto them, Joh. 14. 26. & 15. 26.

The Lord by the Prophet Jeremiah also promiseth to give his Law into their mindes, and to write them in the hearts of his children, Jer. 31. 33. And S. John saith to the faithfull, that by the anointing of the holy Spirit which is on them, they know all things, 1 Joh. 2. 20.

This testimony of Gods Spirit in the hearts of his faithfull, as it is proper to the Word of God, so it is greater then any humane perswasions grounded upon reason or witnesses of men, unto which it is unmeet that the Word of God should bee subject as Papists hold, when they teach that the Scriptures receive their authority from the Church; for by thus hanging the credit and authority of the Scriptures on the Churches sentence, they make the Churches work of greater credit then the Word of God, whereas the Scriptures of God cannot bee judged or sentenced by any; and God onelyonly is a worthy witnesse himself in his Word, and by his Spirit, which give mutuall testimony one of the other, and work that assurance of Faith in the Elect, that no humane demonstrations can make, nor any perswasions or inforcements of the world can remove.

Shew some further reasons that the authority of the Scriptures doth not depend upon the Church.That the authority of the Scriptures doth not depend on the Church.

First, because wee beleeve the Scriptures is a work of Faith, but the Church cannot infuse Faith.

1Secondly, any authority that the Church hath, it must prove it by the 2Scriptures, therefore the Scripture dependeth not upon the Church.

3Thirdly, if an Infidell should ask the Church how they are sure that Christ dyed for them, if they should answer because themselves say so, it would be ridiculous; when they should say, because the Scripture teacheth so, &c.

What books are the holy Scriptures,What are the books of holy Scriptures. and by whom were they writen?

First, The books of the Old Testament, in number nine and thirty, 1(which the Jews according to the number of their letters, brought to two and twenty) writen by Moses and the Prophets. Rom. 3. 2. who delivered the same unto the Church of the Jews.

2Secondly, the books of the New Testament, in number seven and twenty, writen by the Apostles and Evangelists, Rom. 1. 16. Rev. 1. 11. who delivered them to the Church of the Gentiles.

What language were the books of the Old Testament writen in?In what language the Old Testament was writen.

In Hebrew, which was the first tongue of the world, and the most orderly speech, in comparison of which, all other languages may bee condemned of barbarous confusion, but chosen especially because it was the language of that time, best known unto the Church, teaching that all men should understand the Scriptures; onelyonly some few portions by the later Prophets were left writen in the Chaldean tongue, (understood by Gods people after their carrying away into Babylon) namely, the 11 verse of the 10 chap. of Jer. six chapters in Daniel (from the 4 ver. of the 2 chap. to the end of the 7 chapter.) and three in Ezra. (the fourth, fifth, & sixth.)

p. 13Had the Hebrew Text vowels, or points from the beginning as now it hath?

Our Saviour saith,That the Scriptures of the Old Testament were first writen with vowels and pricks. Matth. 5. 18. that not one jot or prick of the Law shall perish, whereby it should appeare that the Law and the Prophets (for of both hee speaketh immediately before) had vowels and pricks: God also by Moses commanded the Law to bee writen upon two great stones at the entrance of the people into the Land of promise, that all strangers might reade and know what Religion the children of Israel professed; and hee commanded that it should bee writen well and plainly, or cleerly, Deut. 27. 8. which could not bee performed, except it were writen with the vowelling points, vvhereunto also belong all those places of Scripture, which testifie of the cleernesse, and certainty of the Scripture, which could not at all bee, if it lacked vowels.

What are the books of the Old Testament?

The books of Moses (otherwise called the Law) and the Prophets; for so are they oftentimes divided in the New Testament, as Mat. 5. 17. & 7. 12. & 22. 40. Luk. 16. 29. & 24. 27. Joh. 1. 45. Act. 13. 15. & 24. 14. & 26. 22. & 28. 23. Where it is to bee understood, that the Law is taken for the vvhole Doctrine of God, delivered by Moses, which containeth not only the Law, but also promises of mercy in Christ, as hee himself saith, Joh. 5. 46. If yee did beleeve Moses, you vvould also beleeve me, for Moses wrote of me: and vvhereas our Saviour Christ, Luk. 24. 44. unto the Law and the Prophets, addeth the Psalmes, which are a part of the Prophets, it is because they were most familiar to the godly, and generally known of the people by the daily exercise of them, the former division notwithstanding being perfect.

Which are the books of Moses?

Five in number,The books of Moses. vvhichwhich are called Genesis, Exodus, Leviticus, Numbers, Deuteronomie.

How are the books of these Prophets distinguished?

Into Historicall, and Doctrinall;The books of the Prophets. the former vvhereof contain the explication of the Law, by practise principally, the latter by Doctrine chiefely.

How many Historicall books bee there?

Twelve in number,The Historicall books. viz. the book of Joshua, the book of Judges, the book of Ruth, the two books of Samuel, the two books of Kings, the two books of Chronicles, the book of Ezra, the book of Nehemiah, and the book of Ester.

How are the Doctrinall books distinguished?

Into Poeticall,The Doctrinal books. and Prosaicall; which distinction is thought of many to bee observed by our Saviour Christ, Luk. 24. 44. where he under the name of Psalmes comprehendeth all those books that are writen in the holy Poeticall style.

Which are the Poeticall books?

Such as are writen in Meeter or poesie,The Poeticall books. containing principally, wise, and holy sentences, (whence also they may bee called Sententiall) and they are five in number, viz. The book of Job, the Psalmes, p. 14and Solomons three books, the Proverbs, Ecclesiastes, and the Canticles.

Which are the Prosaicall books?

Such as are for the most part writen in prose,The Prosaicall books. and foretell things to come; (whence also more especially they are termed Propheticall, or vaticinall) of which kinde are sixteen writers in number, foure whereof are called the greater Prophets, viz. Isaiah, Jeremiah, (to whose prophesies is annexed his book of Lamentations, though writen in Meeter) Ezekiel, and Daniel, and twelve are called smaller Prophets, viz. Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zacharie, Malachi; which twelve of old were reckoned for one book, and therefore Act. 7▪ 42. Stephen citing a place out of Amos 5. 25. useth this forme; As it is writen in the book of the Prophets.

Bee there no other Canonicall books of the Scripture of the Old Testament besides these that you have named?

No;The Apocryphall books. for those other books which Papists would obtrude unto us for Canonicall, are Apocryphall, that is to say, such as are to lye hid, when there is proof to bee made of Religion.

How prove you that those Apocryphall books are no part of the Canonicall Scriptures?

1First, they are not writen first in Hebrew, the Language of the Church before Christ, which all the books of the Old Testament are originally writen in.

2Secondly, they were never received into the Canon of the Scripture by the Church of the Jews before Christ, (to whom alone in those times the Oracles of God were committed, Rom. 3. 2.) nor read and expounded in their Synagogues. See Josephus contra Appion. lib. 1. Eusebius lib. 3. cap. 10.

3Thirdly, the Jews were so carefull to keep Scripture intire, as they kept the number of the verses and letters, within which is none of the Apocrypha.

4Fourthly, the Scripture of the Old Testament was writen by Prophets, Luk. 24. 27. 2 Pet. 1. 19.

But Malachi was the last Prophet, after whom all the Apocrypha was vvriten.

5Fifthly, they are not authorised by Christ and his Apostles, who doe give testimony unto the Scriptures.

6Sixthly, by the most ancient Fathers, and Councels of the primitive Churches, (after the Apostles) both Greek and Latine, they have not been admitted for tryall of Truth, though they have been read for instruction of manners, as may appear by Euseb. lib. 6. cap. 18. (out of Origen) the Councell of Loadicea, Can. 59. vvhichwhich is also confirmed by the sixt generall Councell of Constantinople, Can. 2. and many other Testimonies of the ancient Fathers.

7Seventhly, There is no such constant Truth in them, as in the Canonicall Scriptures, for every book of them hath falsehood, in Doctrine, or History.

Shew some of those errors in the particular books.

p. 15In the book of Tobie, The errors of the Apocryphal Books.the Angel maketh a lie, saying that hee is Azariah the son of Ananias, Tob. 5. 12. which is farre from the Spirit of God, and the nature of good Angels that cannot sin: There is also the unchaste Devill Asmodeus, the seven Angels which present the prayers of the Saints, Tob. 12. 15. and the magicall toyes of the fishes heart, liver and gall, for driving away of Devils, and restoring of sight, not savouring of the Spirit of God.

Judith in her prayer commendeth the fact of Simeon, Gen. 34. which the Holy Ghost condemneth, Gen. 49. 5. and prayeth God to prosper her feigned tales and lies, Jud. 9. 13. & 18.

Baruch saith, hee wrote this book in Babylon, Chap. 1. whereas it appeareth by Jeremiah 43. 6. that hee was with Jeremiah at Jerusalem, and went not from him. Likewise hee writeth for offerings, and vessels, after the Temple was burned: and in the 6 Chapter, v. 2. Jeremiah writeth that the continuance of the Jews in Babylon shall bee for seven Generations, whereas the Canonicall Jeremiah Prophesieth but of 70. yeers, Chap. 29. 10. For ten yeers cannot make a Generation, neither is it ever so taken in the Canonicall Scriptures.

The story of Susanna maketh Daniel a young childe in the dayes of Astyages, and to become famous among the people by the judgement of Susanna, whereas Daniel himself writeth otherwise of his carriage into Babylon, in the dayes of Jehoiakim, under Nebuchadnezzar, and of the means by which hee was known first to bee a Prophet, Dan. 1. 2.

The story of Bell and the Dragon speaks of Habakkuk the Prophet, in the dayes of Cyrus, who prophesied before the captivity of Babylon, which was 70 yeers before Cyrus.

The first book of Maccabees, writing an History of things said, and done, doth not much interlace his own judgement: and therefore doth erre the lesse, yet in his Narration, contrary to the second book of Maccabees, in many places, and to Josephus in somethings: For example, The first book of Maccabees saith, that Antiochus dyed at Babylon in his bed, beeing grieved in minde for tidings brought to him out of Persia, 1 Mac. 6. ver. 8. & 16. But in the first chapter of the second book of Maccabees, it is said, that hee was cut in peeces in the Temple of Nanea, and in the ninth chapter of the same book, that hee dyed of a grievous disease of his bowels, in a strange Country, in the Mountaines, 2 Mac. 9. 28.

The second book of Maccabees is farre worse, for the abridger of Jasons Chronicle, which did set it forth, doth not onelyonly confound and falsifie many stories, (as it is easie to bee proved out of the first book of Maccabees, Josephus, and others) but also whilst he giveth his sentence of divers facts, doth more bewray the weaknesse of his judgement: as hee commendeth Razis for killing himself, 2 Mac. 14. 42. and Judas for offering sacrifice for the dead, that were polluted with Idolatry, 2 Mac. 12. 45. whereas it is to bee thought rather, that the sacrifice was offered to pacifie the wrath of God for them that were alive, that they should not bee wrapped in the curse of p. 16the wicked, as in the story of Achan, Josh. 7. yet hee is the more to bee born withall, because hee confesseth his insufficiency (2 Mac. 15. 38.) which agreeth not with the Spirit of God. The additions unto Ester are fabulous, convinced of many untruthes by the Canonicall book; as namely, first, in the Apocryphall Ester. Mordecai is said to dream in the second yeer of Ahashueros, (chap. 11. 2.) but in the Canonicall, the seventh yeer (Ester 2. 16.) And Bellarmine making the dream in the seventh yeer, and the conspiracy in the second, maketh five yeers difference, and is contrary to Chap. 11. 2. The true saith that Mordecai had no reward, (Ester 6. 3.) the false saith hee had, (Chap. 12. 5.) Thirdly, and the false also, Chap. 12. 6. The true calleth, and the false also, Haman an Agagite, Ester 3. 2. that is, an Amalekite; the false calleth him a Macedonian, Chap. 16. 10. Also the authour of those additions, describeth the countenance of the King to bee full of cruelty, and wrath, (Chap. 15. 7.) yet hee maketh Ester to say it was glorious, like an Angel of God, and full of grace, (Chap. 13. 14.) either lying himself, or charging Ester with impudent lying and flattering.

The Book of Wisdome is so farre off from being any book of the Old Testament, that it is affirmed by divers ancient Writers, that it was made by Philo the Jew, which lived since Christ, as S. Jerome witnesseth, preface in Proverbs: howsoever the Authour would fain seem to bee Solomon, Chap. 9. 8. See his cruell sentence against Bastards in the end of the third Chapter.

Jesus the son of Syrach, sheweth the frailty of man in divers places of Ecclesiasticus, and namely Chap. 46. 20. where hee acknowledgeth that Samuel indeed, and not a wicked spirit in the shape of Samuel, was raised by the Witch of Endor, 1 Sam. 28. also Chap. 48. 10. hee understandeth the Prophesie of Malachi, of the personall comming of Elias, which our Saviour Christ doth manifestly referre to John the Baptist, Matth. 11. 14.

The third book of Esdras is full of impudent lies, and fables, convinced by the book of Ezra, Nehemiah, Haggai, and Ester; For example, Ezra saith, that all the vessels of gold and silver which Cyrus delivered to Sheshbazzar, were by Sheshbazzar carried from Babylon to Jerusalem, Ezr. 1. 11. This Esdras saith, they were onelyonly numbred by Cyrus, not sent, but afterwards Darius delivered them to Zerubbabel, and by him they were brought to Jerusalem, Esdras 4. 44. 57.

The fourth book of Esdras is now rejected of the Papists themselves, as it was of Hierome, containing also many falsities, dreams, and fables, Chap. 6. 49, 50. Chap. 13. 6. 4. 44. &c. and Chap. 14. 21, 22, &c.

Thus much for the books of the Old Testament,Of the books of the New Testament. in what language were the books of the New Testament writen?

In Greek, because it was the most common language, best known then to the Jews and Gentiles, teaching that all Kingdomes should have the Scriptures in a language which they understand.

How are the Books of the New Testament distinguished?

p. 17They are of things revealed

Before the writing of them; which are either

Historicall, five in number, containing the History of

Christ, the 4 Gospels according to

Matthew

Mark

Luke

John.

His Apostles, viz. the Acts.

Doctrinall, 21 Epistles of

Paul to the

Romans

Corinthians

1

2

Galatians

Ephesians,

Philippians.

Colossians

Thessalonians

1

2

Timothy

1

2

Titus

Philemon

Hebrewes.

James

Peter 2.

John 3.

Jude.

After the writing of them, as the Apocalyps, or Revelation of S. John which is the Propheticall Book of the New Testament.

Is it agreed that all these books, and they alone, are the holy Scriptures of the New Testament?

Yes; howsoever in ancient time they have not been all received with like consent, yet they have the Testimony of all ages, and there is nothing in any of them repugnant to the rest of the Canonicall Scriptures.

Were there never any Books of the Canonicall Scriptures lost?

No; Heaven and Earth shall perish, before one jot or tittle of them shall perish.

What say you to the Book of Gad and Nathan, 2 Chro. 9. 29. of Ahijah and Iddo, (2 Chro. 9. 29.) and Pauls Epistle to the Laodiceans, Col. 4. 16?

These books often mentioned in the Old Testament, were not Canonicall Scripture, but civill Chronicles wherein the matters of the Common-wealth were more largely writen, as the Chronicle of the Medes and Persians, Esther 10. 2. and the Epistle mentioned, Col. 4. was rather of the Laodiceans to Paul, then of Paul to the Laodiceans.

What bee the properties of the holy Scripture?

First,The properties of the holy Scriptures. As 1 holy. they are perfectly holy in themselves and by themselves, whereas all other writings are prophane, further then they draw some holinesse from them, which is never such, but that their holinesse is imperfect.

p. 18Secondly,2 Highest in authority. the authority of these holy writings, inspired of God, is highest in the Church, as the authority of God, whereunto no learning or degree of Angels or men, under what name or colour soever it bee commended, may bee accounted equall, Gal. 1. 8, 9. 2 Thess. 2. 2. neither can they bee judged or sentenced by any.

Thirdly,3. Sufficient in themselves. the bookes of holy Scripture are so sufficient for the knowledge of Christian Religion, that they doe most plentifully contain all Doctrine necessary to salvation, they being perfectly profitable to instruct to salvation in themselves, and all other imperfectly profitable thereunto, further then they draw from them; whence it followeth, that wee need no unwriten verities, no traditions or inventions of men, no Canon of Councels, no sentences of Fathers, much lesse Decrees of Popes, for to supply any supposed defect of the writen Word, or for to give us more perfect directions in the worship of God, and the way of life, then is already expressed in the Canonicall Scriptures, Mat. 23. 8. Joh. 5. 39. Mat. 15. 9. Finally, these holy Scriptures are the rule, the line, the square, and light, whereby to examine and try all judgements and sayings of men and Angels, Joh. 12. 48. Gal. 1. 9. All traditions, revelations, decrees of Councels, opinions of Doctors, &c. are to bee imbraced so farre forth as they may bee proved out of the Divine Scriptures, and not otherwise, so that from them onelyonly all Doctrine concerning our salvation must bee drawn and derived, that onelyonly is to bee taken for truth in matters appertaining to Christian Religion, which is agreeable unto them, and whatsoever disagreeth from them is to be refused.

How doe you prove that the Scripture is such a Rule?That the Scriptures are a perfect rule, for doctrine, life, and Salvation.

Since God hath appointed the holy Scriptures which beare witnesse of Christ (Joh. 5. 39.) to bee writen for our learning (Rom. 15. 4.) hee will have no other Doctrine pertaining to eternall life to bee received, but that which is consonant unto them, and hath the ground thereof in them, therefore unto them onelyonly is the Church directed for the saving knowledge of God, Esa. 8. 20. Luk. 16. 29. 31. Insomuch that all Prophesies, Revelations, and Miracles, are to bee judged by their consent with the Law of God writen by Moses, to which nothing is to bee added, nor any thing to bee taken away from it, (Deut. 12. 13. 1, 2.) yea, Christ himself appealeth to the triall of those things which Moses did write of him (Joh. 5. 46.) being none other in any respect, but even the same whom Moses in the Law and the Prophets (which were the interpreters, and commentaries upon the Law writen by Moses) did write of, John 1. 45. and his Apostles preaching the Gospel among all Nations, taught nothing beside that which Moses and the Prophets had spoken to bee fulfilled in Christ, as S. Paul testifieth, Act. 26. 22. saying, as he taught, all the rest of the Apostles did teach.

Where doe you finde that the Scriptures are able to instruct us perfectly to salvation?

The Apostle Paul, in 2 Tim. 3. 15. doth expressely affirm it; and reasons which may bee gathered out of the two Verses following, doe plainly prove it.

What are those Reasons?

p. 191. God being author of these books, they must needs be perfect, as he himself is, who being for his wisdome able, and for his love to his Church willing to set down such a rule as may guide them to eternall life, hath not failed herein.

2. They are profitable to teach all true doctrine, and to confute the false; to correct all disorder private and publique, and to inform men in the way of righteousnesse.

3. The man of God, that is, the Preacher and Minister of the Word, is thereby made compleat and perfect, sufficiently furnished unto every good work or duty of the Ministery.

How doth this last reason hold?

Most strongly, for the people being to learn of the Minister, what to beleeve and what to doe, and more being required of him that must be the eye and mouth of all the rest, if he may be perfectly instructed by the Scriptures, they are much more able to give every common man sufficient instruction. Again, seeing the Minister is bound to disclose the whole counsell of God to his people, (Acts 20. 27.) he being thereunto fully furnished out of the treasury of the Word of God; it followeth that by him out of the Scriptures they may also be abundantly taught to salvation.

What further proof have you of the sufficiency of the Scriptures?

The five Books of Moses, which was the first holy Scripture delivered to the Church, was sufficient for the instruction of the people of that time, in all that God required at their hands, as appeareth by that they were forbidden to adde any thing unto it, or to take any thing from it, but to doe that onelyonly which was prescribed by the Law, (Deut. 12. 32.) The Prince and the people are commanded to be directed thereby altogether, and not to depart from it, either to the right hand or to the left, (Deut. 17.) How much more the Law and the Prophets (which did more at large set forth the Doctrine delivered by Moses both in precepts and promises, in practice and example) was sufficient for the time that succeeded untill John the Baptist? Mat. 11. 12. Luk. 16. 16.

What more can you alledge for this purpose?

Psal. 19. 7. David saith, the Law of the Lord is perfect, converting 1the soul; and Psal. 119. 96. I have seen an end of all perfection, but thy Commandement is exceeding large.

Luk. 16. 29. Abraham in the Parabolicall story testifieth that 2Moses and the Prophets were sufficient to keep men from damnation.

John 5. 39. Our Saviour Christ affirmeth of the Scriptures of 3the old Testament, that they were witnesses of him in whom our salvation is perfect.

Acts 17. 11. The Bereans are commended for examining the Doctrine 4of the Apostles by the Scriptures of the old Testament.

Acts 26. 22. Paul taught nothing but that which Moses and the 5Prophets had written of Christ to be fulfilled.

1 Joh. 1. ver. 1, 2, 3, John saith what they have heard and seen that 6they delivered.

p. 207Gal. 1. 8, 9. Paul wisheth that if an Angel from heaven came and taught any other Doctrine we should hold him accursed.

8Apoc. 22. 18, 19. there is a curse pronounced against him that addeth any thing or taketh away any thing from Scripture.

91 Cor. 4. 6. Paul saith, that no man must presume above that which is written.

10John 20. 31. S. John saith, that these things are written that we might beleeve that Jesus is the Christ the Son of God, and that beleeving, we might have life through his name; where he speaketh not onelyonly of his Gospel, but (being the surviver of the rest of the Apostles) of all their writings: Seeing then that faith by those things that are written, and eternall salvation by faith may be attained, it ought to be no controversie amongst Christians, that the whole Scripture of the old and new Testament doth most richly and abundantly contain all that is necessary for a Christian man to beleeve, and to doe for eternall salvation.

Obj. 1.Objections against the sufficiency of the holy Scriptures answered. Yet our adversaries quarrell against this most rich and plentifull treasure of the holy Scriptures, alledging that we receive many things by tradition which are not in Scriptures, and yet we beleeve them; as Maries perpetuall Virginity, and the baptisme of Infants?

We make not Maries perpetuall Virginity any matter of religion, but a likely opinion so far as it can be maintained; that it were an unseemly and unfitting thing for a sinfull man to use to the act of generation the vessell which was chosen and consecrated by the holy Ghost to so high an use as was the bringing forth of the Saviour of the world; it hath warrant from the Apostles charge, Phil. 4. 8. of doing whatsoever is honest, whatsoever is of good report, whatsoever is praise-worthy, &c. As for baptisme of Infants it is sufficiently warranted by reasons of Scripture, though not by example.

Obj. 2. They object that it is by Tradition, and not by Scripture, that we know such and such Books to be Scripture?

Though new beginners doe first learn it from the faithfull, yet afterwards they know it upon grounds of Scripture; as an ignorant man may be told of the Kings Coin, but it is not the telling, but the Kings stamp that maketh it currant and good Coin.

Obj. 3. It is objected, that it was by Tradition, and not by Scripture that Stephen knew Moses to be 40 years old when he left Pharaoh, Acts 7. 23. That Luke knew a great part of the Genealogie of Christ, Luk. 3. That Jude knew Satans striving for Moses body, Jude v. 9. and the Prophesie of Enoch, ver. 5. 14. That Paul knew Jannes and Jambres, 2 Tim. 3. 8. and the saying of Christ, that it is more blessed to give then to receive. Acts 20. 35.

Such particular Histories or speeches might be received from hand to hand, but no different Doctrine from that which was written.

Obj. 4. The Apostles testimony is objected, 1 Cor. 15. 3. 2 Thess. 2. 15. Hold the traditions which you have been taught, whether by word or our Epistle.

p. 21He meaneth the doctrine he delivered unto them which was nothing different from that which is contained in the Scriptures.Tim.

The Scriptures you say are a rule and a line, but are they not (as the Church of Rome imagineth) like a rule of lead which may be bowed every way at mens pleasures?Qu.

They are as a rule of steel that is firm and changeth not;An. (Matth. 5. 18. Psal. 19. 9.) for seeing they are sufficient to make us wise unto salvation, (as is before proved) it followeth of necessity that there is a most certain rule of faith for instruction both of faith and works, to be learned out of them by ordinary means of reading, prayer, study, the gifts of tongues and other sciences, to which God promiseth the assistance of his grace (Joh. 5. 39. Jam. 1. 5.) And this sword of the Spirit, which is the Word of God written, (as the example of Christ our generall Captain sheweth, Mat. 4.) is delivered unto us by the holy Ghost, both to defend our faith, and to overcome all our spirituall enemies, which are the Devil and his instruments, false Prophets, Hereticks, Schismaticks, and such like, Eph. 6. 17. Therefore the holy Scriptures are not as a nose of wax, or a leaden rule, (as some Papists have blasphemed) that they may be so writhen every way by impudent Hereticks, but that their folly and madnesse, as the Apostle saith, 2 Tim. 3. 9. may be made manifest to all men.

Are the Scriptures then plain and easie to be understood?Of the perspicuity of the holy Scriptures.

There are some hard things in the Scripture that have proper relation to the time in which the Scripture was written or uttered, or which are prophesies of things to be fulfilled hereafter, which if we never understand we shall be never the worse for the attaining of everlasting salvation: there are other things in Scripture belonging to the saving knowledge of God, all which are dark and difficult unto those whose eyes the God of this world hath blinded, (2 Cor. 4. 4. 2 Pet. 3. 5. Joh. 8. 43.) but unto such as are by grace enlightened and made willing to understand, (Psal. 119. 18.) howsoever somethings remain obscure (2 Pet. 3. 16.) to exercise their diligence, yet the fundamentall Doctrine of faith, and precepts of life are all plain and perspicuous; for all Doctrine necessary to be known unto eternall salvation, is set forth in the Scriptures most clearly and plainly even to the capacity and understanding of the simple and unlearned: so far is it that the Scriptures should be dangerous to be read of the Lay folks, as Papists hold.

How prove you this which you have said?

Deut. 30. 10. 11, &c. Moses taketh heaven and earth to witnesse 1that in the Law which he had written, he hath set forth life and death, and that they can make no excuse of difficulty or obscurity. This Commandement which I command thee this day is not hidden from thee, neither is it far off, &c. which Paul also, Rom. 10. 16. applieth to the Gospel.

Psalm. 19. 8. the Prophet David testifieth that the Law of the 2Lord is perfect, converting the soul; the testimonies of the Lord are true, giving wisdome to the simple; and Psalme 119. 105. Thy Word is a Lampe or Candle unto my feet, and a Light unto my pathes.

p. 223Prov. 1. 4. It giveth subtilty to the simple, and to the young man knowledge and discertion; and Prov. 8. 9. All the words of wisdome are plain to them that will understand.

4Esa. 45. 19. The Lord saith, I have not spoken in secret, in a dark place of the earth, I have not said in vain to the seed of Jacob, Seek mee.

52 Cor. 4. 3. Paul saith, If our Gospel be hid, it is hid to them that are lost, &c.

62 Pet. 1. 19. S. Peter commendeth Christians for taking heed to the word of the Prophets as unto a light that shineth in a dark place, &c.

7The Scripture is our Fathers Letter to us, and his last will to shew us what inheritance he leaveth us, but friends write Letters, and Fathers their wils plain.

8It were to accuse God of cruelty or desire of mans destruction, for to say that he should make the means of their salvation hurtfull unto them.

9Women and children have read the Scriptures, 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his infancy; namely, by his Grandmother Lois, and his Mother Eunice, whence the same Apostle commendeth, chap. 1. 5. If little children are capable of the Scriptures by the small understanding they have, and lesse judgement, there is none so grosse (which hath the understanding of a man) but may profit by it, comming in the fear of God, and invocation of his name.

Obj. 1. But here the Papists have many things to object against you,The Papists objections against the perspicuity of the Scriptures answered. to prove that the Scriptures are darke and hard to be understood: and First, that the matters contained in them are Divine, high and beyond mans reason; as the Trinity, the Creation of nothing, &c.

These matters indeed are above humane reason,Ans. and therefore are we to bring faith to beleeve them; not humane reason to comprehend them: but they are delivered in Scripture in as plain tearms as such matter can be.

Obj. 2. Peter saith, that something in Pauls Epistles be hard, and wrested by men, 2 Pet. 3. 16.

1First, he saith not that all Pauls Epistles are hard, but something in them, which we grant.

2Secondly, they are the wicked and unsetled in knowledge that wrest them, as the Gluttons and Drunkards abuse meat and drink.

Obj. 3. If Scriptures were not dark, what need so many Commentaries upon them, and why are they so full of Parables and Allegories as they are?

The whole Doctrine of salvation is to be found so plain, that it needeth no Commentary; and Commentaries are for other places that be dark, and also to make more large use of Scripture then a new beginner can make of himself, which we see necessary in all humane Arts and Sciences.

Further, though speech of Scripture seem hard at first, yet by custome it becommeth easie, as reading doth to children.

p. 23Obj. 4. The godly Eunuch could not understand the Scripture without an Interpreter, Acts 8. 31.

Though he understood not some harder places, yet that hindered him not from reading plainer places.

Obj. 5. The multitude of learned men that fall into heresies, which they labour to confirm by Scripture, proveth that the Scripture is dark.

It is their naughty hearts that come not with an humble and godly affection that maketh them doe so.

Obj. 6. But now we see by experience that there are many that daily reade the Scriptures, and yet understand not the thousandth part of them?

They reade them not with care and conscience, with prayer and study, but like the women who are always learning, but never come to the knowledge of the truth, 2 Tim. 3. 7.

Obj. 7. If the Scriptures then be so plain and perspicuous, what need is there of an Interpreter?

First, to unfold obscure places, Acts 8. 31. Secondly, to inculcate and apply plain Texts, 2 Pet. 1. 10. 1 Cor. 14. 3.

Why did God leave some places obscure in the Scriptures?

First,Why God hat… left some places of Scripture obscure. that we might know that the understanding of Gods Word is the gift of God, and therefore might beg it of him by continuall prayer.

Secondly, lest we should flatter our wits too much, if all things could presently be understood by us.

Thirdly, that the Word, for the high and heavenly mysteries contained therein, might be accompted of, which for the plainnesse might be lesse esteemed.

Fourthly, that prophane dogs might be driven away from these holy mysteries, which are pearls prized highly by the Elect alone, Matth. 13. 45. but would be trodden down by swine, Mat. 7. 6.

Fiftly, that wee might be stirred up to a more diligent search of the same.

Sixtly, that we might esteem more of the Ministery which God hath placed in the Church, that by the means thereof we might profit in the knowledge of these mysteries.

What assurance may be had of the right understanding of the Scriptures?Of the Translation of holy Scriptures.

For the words it is to be had out of the originall Text or Translations of the same; for the sense or meaning onelyonly out of the Scriptures themselves, (Nehem. 8. 8.) which by places plain and evident doe expresse whatsoever is obscure and hard touching matters necessary to eternall salvation.

Why must the interpretation of words be had out of the originall Languages?

Because in them onelyonly the Scriptures are for the letter to be held authenticall; and as the water is most pure in the Fountain by the springing thereof, so the right understanding of the words of the holy Scriptures is most certain in the originall tongues of Hebrew and Greek, in which they were first written, and delivered to the Church, out of the which Languages they must be truly translated for the understanding p. 24of them that have not the knowledge of those tongues.

What gather you from hence?

That all Translations are to be judged, examined, and reformed according to the Text of the ancient Hebrew and originall Chaldee, in which the old Testament was printed, and the Greek Text, in which the new Testament was written; and consequently that the vulgar Latin Translation approved by the Tridentine Councell for the onelyonly authenticall Text, is no further to be received of true Christians then it agreeth with the originall of the Hebrew and Greek Text.

But what say you of the Greeke Translation of the old Testament, commonly called the Septuagint, approved by the Apostles themselves?

The same as we say of other Translations; for although the Apostles used that Translation which was commonly received and read among the Gentiles and Jews that dwelt amongst them, where it differed not in sense from the true Hebrew, yet where it differed from it they left it, as by many examples may be confirmed, (vide Hieron. Prolog. in Matth.)

How can the certain understanding of the Scriptures be taken out of the originall tongues,An objection grounded on various readings answered. considering the difference of reading in divers Copies both of Hebrew and Greek: as also the difficulty of some words and phrases, upon which the best Translators cannot agree?

Although in the Hebrew Copy there hath been observed by the Nazarites some very few differences of words by similitude of letters and points; and by the Learned in the Greek tongue there are like diversities of reading noted in the Greek Text of the new Testament, which came by fault of writers; yet in most by circumstance of the place and conference of other places, the true reading may be discerned; and albeit in all it cannot, nor the Translator in all places determine the true interpretation, yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of Christian religion, because the Ten Commandements and the principall Texts of Scripture on which the Articles of our faith are grounded, the Sacraments instituted, the form of prayer taught, (which contain the sum or substance of Christian religion) are without all such diversity of reading or difficulty of translating, so plainly set down, and so precisely translated by consent of all men learned in the tongues, that no man can make any doubt of them, or pick any quarrell against them.

Why must the true sense or meaning of the Scriptures be learned out of the Scriptures themselves?Why the Scriptures must be expounded by the Scriptures.

Because the Spirit of God alone is the certain interpreter of his Word written by his Spirit; for no man knoweth the things pertaining to God, but the Spirit of God, 1 Cor. 2. 11. and no prophesie of Scripture is of any mans own interpretation; for prophesie was not brought by the will of man, but the holy men of God spake as they were led by the holy Ghost, 2 Pet. 1. 20, 21. The interpretation therefore must be by the same Spirit by which the Scripture was written, of which Spirit we have no certainty upon any mans credit, but onelyonly so far forth as his saying may be confirmed by the holy Scriptures.

p. 25What gather you from hence?

That no interpretation of holy Fathers, Popes, Councels, Customs, or practise of the Church, either contrary to the manifest words of the Scriptures, or containing matters which cannot necessarily bee proved out of the Scriptures, are to bee received as an undoubted Truth.

How then is Scripture to bee interpreted by Scripture?

According to the Analogie of Faith, Rom. 12. 6. and the scope and circumstance of the present place, and conference of other plain, and evident places, by which all such as are obscure and hard to bee understood, ought to bee interpreted; for there is no matter necessary to eternall life, which is not plainely, and sufficiently set forth in many places of Scripture, by which other places that are abused by the Devill or his ministers may bee interpreted, as our Saviour Christ giveth example, Mat. 4. 6. when the Devill abused the Text of Scripture, Psal. 91. 11. declaring that this place must bee so understood, as it may agree with that most evident and expresse Commandement writen in Deut. 6. 16. Thou shalt not tempt the Lord thy God.

What bee the speciall uses of the Scripture rightly understood?The use of holy Scriptures.

Two: First, to teach Doctrine, by laying out the Truth, and confuting errours.

Secondly, to exhort out of it, by stirring us to good, and turning us back from evill; whereunto belong those foure uses mentioned by the Apostle, in 2 Tim. 3. 16. Two whereof are Theoricall, pertaining to the information of our judgement in matters of Doctrine, viz. first, teaching of Truth; secondly, reproving or convincing of Errours. Two are practicall, pertaining to the direction of our life and actions, viz. first, reformation or correction of Vice, under which is comprehended, first, Admonition, secondly, instruction, or direction to good life; under which is comprehended Exhortation, and Consolation, which is a speciall instruction to patience in adversities, Rom. 15. 4.

What persons are meet to read or heare the Scriptures?

The holy Scriptures are reverently and profitably to bee read and heard of all sorts and degrees of men and women,Who must read the Scriptures. and therefore to bee truely translated out of the originall Tongues into the language of every Nation which desireth to know them: For the Lay people as well as the learned must read the Scriptures, or heare them read, both privately, and openly, so as they may receive profit by them, and consequently in a tongue they understand, 1 Cor. 14. 2.

How doe you prove that the Scriptures ought to bee read and heard of all sorts of people?That all must read the Scriptures, proved.

First, Deut. 31. 11, 12. Moses commanded the book of the Law to bee read to all the children of Israel, Men, Women, Children, and 1Strangers, that dwelt amongst them, that they might thereby learn to feare the Lord their God, and diligently to observe all the words of the Law.

Secondly, Joshua 8. 34. there was not a word, of all which Moses p. 262commanded, that Joshua read not before all the Congregation of Israel, with the Women, and little ones, and Strangers, that were conversant among them; so likewise did Josiah, 2 King. 23. 2. 2 Chro. 34. 30. and Ezra, Nehem. 8. 2, 3.

3Thirdly, Psal. 1. 2. David sheweth this to bee the property of a godly man, and pronounceth him to bee happy whose delight is in the Law of the Lord, and studieth therein day and night.

4Fourthly, Matth. 22. 29. our Saviour teacheth that ignorance of the Scriptures, is the mother of errour, not the mother of devotion, as the Papists have affirmed.

5Fifthly, Joh. 5. 39. Christ commandeth all men that seek eternall life in him, to search the Scriptures; Search the Scriptures, for in them yee think to have eternall life, &c.

6Sixthly, Act. 17. 11. the Bereans are commended for searching the Scriptures.

7Seventhly, 2 Tim. 3. 15. the Apostle Paul approved in Timothy, that hee had learned the holy Scriptures from a young childe.

8Eighthy, 2 Pet. 1. 19. the Apostle Peter commendeth the faithfull for taking heed to the Scriptures of the Apostles.

9Ninthly, Rev. 1. 3. Blessed is hee that readeth, and they that hear the word of this Prophesie.

10Tenthly, Col. 3. 16. Let the Word of Christ dwell richly in you, in all wisdome.

11Eleventhly, Rom. 15. 4. Whatsoever things were writen afore time, were writen for our learning, that wee through patience, and comfort of the Scriptures might have hope; if the Scriptures bee writen for our learning, they are necessarily to bee read by us.

12Twelfthly, Rom. 7. 7. Paul saith, hee knew not sin but by the Law; but the knowledge of sin is necessary for all that will repent and bee saved, therefore also is the knowledge of the Law necessary.

13Thirteenthly, Luke saith, that hee wrote the Gospel to Theophilus, that hee might know the certainty of those things, which before hee was catechised in, Luk. 1. 4. but every one ought to labour to be most certain of their salvation, &c.

Divers things are opposed by the adversaries,The Papists objections against reading the Scriptures, answered. against the necessity of the Scriptures, and the reading of them by all sorts; as first, there were many beleevers amongst the Gentiles in the time of the Old Testament, who yet wanted the Scriptures, (which was kept in Jury) as Job and his friends.

Those (if any such were after the Law (for Job was before) were bound to have the Scripture when it was delivered by God, and the Eunuch had it and read it, Act. 8. 28.

Object. 2. The book of the Law was lost for many yeers, as appeareth by 2 King. 22. 8. and yet the Church was then; therefore it may want it.

The losse of that book doth argue rather the carelesnesse of the Priests, in not keeping it, and the sins of the people, in that God for a time deprived them of it.

Object. 3. The Church of Christians many yeers after Christ, wanted p. 27the Scriptures of the New Testament, and contented themselves with bare teaching.

First, though the Church for certain yeers then had not the New, yet they had the Old.

Secondly, there passed not many yeers, before the Gospels, and Epistles of the Apostles were writen, and in the mean time, their heavenly Doctrine inspired from God, sufficed till they wrote.

Object. 4. There bee many poore Country-men, as Plough-men, and Shepherds, which never learned to read, which yet are saved, though they never read Scripture.

They ought to have learned to read, and being not able to read, they might heare the Scriptures read by others.

Object. 5. If all ought to read Scriptures, then should they understand Hebrew and Greek, wherein the Scripture was writen.

It were happy if they could understand Hebrew and Greek, but howsoever they may read Translations.

Will it not follow hereof, that preaching and expounding of the Scriptures, may bee neglected as unnecessary?

No, for God hath appointed not onelyonly reading, but also preaching of his Word, especially to apply it to the use of all sorts of men to their eternall salvation, Rom. 10. 13, &c. So were the Prophets, Interpreters of the Law, (as is before shewed) the Scribes and Pharisees taught in the Chaire of Moses, Matth. 23. 2. The Eunuch could not understand the Prophesie of Isaiah without an interpreter, Act. 8. 31. The Ministery of the Word therefore is necessary, as the ordinary means unto salvation, 1 Tim. 4. 16. and the people by reading and hearing of the Scriptures are better prepared to receive profit by preaching, not discharged from hearing the Preacher.

What is the summe of all that hath been delivered hitherto?

That wee should labour for a due knowledge of the true God, that wee may know what wee worship, and worship what wee know, 1 Chron. 28. 9. Joh. 4. 22. & 17. 3. That this knowledge of God is to bee had partly by his Works, namely, so much as may serve to convince man, and make him unexcusable, Rom. 1. 19, 20. Act. 14. 15. but most sufficiently by his Word contained in the holy Scriptures, which therefore are called his Testimonies, Psal. 119. 14. because they testifie of God, Joh. 5. 39. what hee is, and how hee will bee served of us.

Lastly, that forasmuch as all that is writen in the Word of God, is writen for our instruction, and learning, Rom. 15. 4. therefore we being prepared by true Prayer, sanctified by Faith, and seasoned with the Spirit of sobriety and humility, may safely learn so much as is revealed in the Scripture for our profiting in the knowledge of God.

What is the first point of Religion that wee are taught in the Scriptures?That there is a God.

That there is a God.

Why doe you make this the first point?

p. 28Because the Scripture saith, hee that commeth to God, must beleeve that hee is, Heb. 11. 6.

Have any called this into question at any time?

Yea, so saith the Prophet David, but hee sheweth also that it was by wicked, proud, and foolish men, (Psal. 14. 1.) whose lives were nothing else but abomination and corruption, (Psal. 10. 4.)

What pretence of reason might they have for this wicked imagination?

Because no man ever saw God yet, by which foolish argument they may deny also that there is any wind, or that man hath a soule, for no man yet ever saw them.

But how come you to perswade your selfe that there is such a God?

Beside infinite testimonies of the Scriptures, as Gen. 1. 1. Psal. 19. ▪ the common consent of all Nations approveth this Truth, who rather worship any God, or gods, then none at all; and though man by nature doth desire to bee exalted, and in respect of himself despiseth all other creatures, as Wood and Stone, yet when a peece of wood is framed out like a man, and set in the Temple, and man conceiveth an opinion, that it is a God, hee falleth down and worshippeth it, (Esa. 44. 15. 17.)

How then commeth it to passe that the wicked say there is no God? (Psal. 14. 1.)

First, though upon a sudden passion they may seem to say so, as the Devill laboureth to tempt them, yet their very Conscience after doth check them.

Secondly, they deny rather Gods providence, then his beeing, as appeareth by Psal. 10. 4. 11.

What other reasons have you to prove that there is a God?

1Gods works of Creation and Providence, both ordinary and extraordinary; For, first, the glorious frame of the World, the Heavens, and the Earth, and the Sea, and all that is in them, must needs argue that their Maker was God (Rom. 1. 19, 20. Act. 14. 17. Zach. 12. 1.) it being evident that the world could not bee made by the Creatures that are in it, neither could it make it self: as when a man comes into a strange Countrie, and sees faire and sumptuous buildings, and findes no body there but birds, and beasts; hee will not imagine that either birds or beasts reared those buildings, but hee presently conceives, that some men either are, or have been there.

2The Creation of the Soule of man, indued with Reason and Conscience, doth specially prove the same, Zach. 12. 1.

3The preserving of things Created together with the wonderfull and orderly government of the world, Day and Night, Sommer and Winter, &c. manifestly convince the same: For example, Bread is no better in it self then Earth, yet man is preserved by Bread, and if hee eate Earth, hee dyeth; the reason whereof must bee attributed to the blessing of God, giving to the one force and power to nourish more then to the other.

4By the order of causes, even the heathen men have found out that there must bee a God, seeing that of every effect there must needs be p. 29a Cause, untill we come to the first Cause, which is the universall Cause of the being of all things, and is caused of none.

If we shall observe in Gods Works an infinite multitude, a wonderfull 5variety; (Psal. 104. 24.) as amongst so many millions of men, never a one like another in the compasse of the face, a most constant order, a seemly agreement, and an endlesse continuance, or pleasant intercourse, of things comming and going, and what exceeding Majesty is in them, we must needs attribute these things to a God.

The consciences of wicked men after sin, are perplexed with feare 6of being punished by some supreme Judge, who disliketh and detesteth dishonest things, and exerciseth judgements upon the mind, which maketh the most ungodly miscreants, will they nill they, to acknowledge and tremble at him, &c. (Rom. 2. 15. Esa. 33. 14. & 57. 20, 21. & 66. 24. Psal. 14. 5. & 53. 5.) for a man that commits any sin, as murder, fornication, adultery, blasphemy, &c. albeit he conceale the matter never so close (Gen. 38. 10. 13, 14.) that no man living know of it, yet oftentimes he hath a griping in his conscience, and feares the very flashing of hell fire; which is a strong reason, to shew that there is a God, before whose Judgement seat he must answer for his fact.

There is a devill that suggesteth a temptation against God, into the 7mindes of men, and sometimes also really possesseth their bodies, which is a sufficient argument to prove that there is a God.

The death of the wicked with Gods apparent Judgements upon 8them, (besides the terrour of their conscience) and the dreadfull punishment executed even in this world upon many Atheists that have laboured to deny it, (Psal. 58. 10, 11.) prove that there is a God; this is Davids argument, Psal. 9. 16.

The same appeareth by the rewards of the godly, and the mercifull 9preservation of those the trust in God, above and against naturall means.

By the wonderfull miracles which God hath wrought for his 10Church.

By the foretelling of things to come so many thousand yeers before 11they were accomplished.

By the divers revelations he hath made of himself to men, as to Adam, 12Noah, Moses, &c.

This ground being now laid,Of the Nature of God. that there is a God, what doth Christian Religion teach us concerning him?

It informeth us, first, concerning his nature; (Act. 8. 12.) Secondly, concerning his Kingdom; and that respectively as they have relation one to the other, Act. 28. 23.

What is to been known concerning his nature?

First, vvhat his Essence is; secondly, to whom or what persons it doth belong; In the first he is considered in his unity, in the second, in the Trinity; the former whereof, in the Hebrew tongue is noted by the singular name of Jehovah, betokening the simplicity of Essence, the latter by the plurall term of Elohim, importing a distinction of Persons in the God-head.

p. 30Can wee understand what the Essence of God is?

Very imperfectly,Of Gods Essence. for all nature is not able to teach us what God is in himself, neither can man in nature comprehend him, Job 36. 26. 1 Tim. 6. 16.

Why is not all nature able to teach us what God is?

Because no work is able perfectly to expresse the worker thereof, but all nature is a thing wrought by God, therefore it cannot perfectly teach us what God is.

How prove you that man cannot comprehend him?

1The lesse cannot comprehend the greater, but every man is lesse then God, therefore no man can comprehend God.

2We cannot know the things created, much lesse can we know the Creator: as for example, we know that there be Angels, and that every man hath a soule, but what manner of things they be we know not.

3The Scripture saith, the Judgements of God are past finding out, Rom. 11. 33. therefore much more is God himself past finding out; and the joyes of Heaven are unspeakable, much more therefore is God himself unspeakable.

How then can hee bee known of us, being incomprehensible?

Though his substance be past finding out of man or Angels, Amos 4. 13. yet may he be known by his properties, and actions, and we may conceive of him by his name, Exod. 33. 19. & 34. 5, 6. Psal. 145. 1, 2, &c. expressing what a one he is to us, though we be not able to know him according to the excellency of his glorious nature, onelyonly known unto himself, (Jud. 13. 18.) Therefore he said to Moses, Exod. 33. 20. My face, that is, the glory of my Majesty (he doth not say, thou mayst not, or thou shalt not, but) thou canst not see, for there shall no man see me and live, but thou shalt see my back parts, that is, (vers. 23.) some small measure of my glory, so farre as thou art able to comprehend it: And even as Princes have their secrets, whereunto all their Subjects are not made privy, neither is it lawfull for them to search into them, and yet doe they so far forth publish their Commandements, as is profitable for them to know: So the Prince of all Princes hath his secrets, unto which we are not privy, and into which we may not search; yet he hath so farre revealed himself unto us (by his Works and Word) as is necessary, and profitable for us to know, Deut. 29. 29.

What doth the Scripture teach us concerning the name of God?The name of God.

Exod. 3. 13. Moses asketh this question of God, Behold, when I shall come unto the children of Israel, and shall say unto them, The God of your Fathers hath sent me unto you, if they say unto me, What is his name? what shall I say unto them? Whereunto God returneth this answer in the next verse, I am that I am, Thus shalt thou say unto the children of Israel, I am hath sent me unto you.

What learn you out of Moses his question?

First, that we be carefull to be instructed in all things concerning our calling, therby to be able to answer all doubts that may be moved; Secondly, that asking any thing concerning God, as of his name or p. 31nature, we must ask it of himself, who because now he speaketh not but by his Ministers, Interpreters of the Scriptures, (2 Cor. 5. 20. Hosea 12. 10.) we must have our recourse unto them.

What learn you out of Gods answer?

That the proper name of God is I am that I am, or (as the Hebrew soundeth) I will be what I will be; the Hebrews using the future time for the present as that which noteth a continuance.

What is meant by these words?

Hereby is set forth the manner of the beeing and essence of God, far otherwise then the proper names of men, which declare either nothing of their nature and beeing, or else not the whole and full thereof.

Is there nothing of God to be known besides his name?

Nothing as touching his beeing, falling under our weak and shallow capacity.

What names of God in the Scripture are derived from these words?

Two, the name Jehovah, and the name Jah, both which being drawn from this description of God, doth set forth his essence and beeing, teaching us, that his eternall and almighty beeing (whom no creature is able to conceive) dependeth of no other cause, but standeth of himself.

How is God onelyonly said to be, seeing the creatures have their beeing also?

God is said onelyonly to be, because he onelyonly is of himself, and all other things have their beeing from him, so that in comparison nothing hath a beeing but God. Therefore the Prophet saith, Esa. 40. 17. that all nations before him are nothing, yea to him lesse then nothing; and if men be nothing, for whom the world vvas made, hovv much more are all creatures in heaven and earth nothing before him, and to him lesse then nothing?

Can you from hence define what God is?

He must have the art and logick of God himself, that must give a perfect distinction of God, but he may in such sort be described as he may be discerned from all false gods, and all creatures whatsoever.

Why can there no perfect definition of God be given?

Forasmuch as God is in himself eternall, infinite, and incomprehensible, the first cause of all causes and effects, there can no definition be given of him; seeing every definition is an explication of the nature of the thing defined by words expressing the materiall and formall cause thereof, but of the first cause there can be no causes, therefore no words to expresse them; for these over-reaching tearms of thing, beeing, somewhat, nature, &c. which seem to contain the Word of God as well as all other things created by him, doe not expresse any materiall cause of God, neither doe they contain these words God and creature, as the generall doth his specials or kinds, but are spoken of them equivocally, so that the tearm onelyonly, and not the definition of the tearm doth agree to them; for in the kinds or specials of one generall there is no priority of nature, as is between the cause and effect, p. 32neither is this word Cause affirmed of God, but as a tearm of the art of Logick; and if substance be that which upholdeth accidents, as Aristotle teacheth, neither may God be called a substance, for that in him are no accidents, but if substance be taken generally for a beeing, it may be said that God is a substance, yet none otherwise then as he is a beeing, thing, nature, &c. And if there be no materiall cause, there can be no formall cause of God; for although we reade in the Scripture the form of God, Phil. 2. 6. yet the form is not there taken for any cause of God: but either for that which God indeed is, or for that glory which of right belongeth unto him; for in speaking of God, whom no words of man are able to expresse, the holy Ghost oftentimes condescending to the weaknesse of our understanding, useth such tearms, as being known to men, doe signifie something that is like to that, which God indeed is of himself, that we may understand so much as is expedient for us to know of him.

Whence may the description of God be taken?

From the things whereby he doth manifest himself, called in Scripture his name, Psal. 145. 1, 2, 3. among which the chief and principall are his Attributes or Properties.

What are the Properties or Attributes of God?Of the Properties or Attributes of God.

They are essentiall faculties of God according to the diverse manner of his working, 1 Joh. 4. 16. Psal. 145.

Are they communicable with the creatures?

No; yet of some of them there are some shadows and glimpses in Men and Angels; (as Wisdome, Holinesse, Justice, Mercy, &c.) other some are so peculiar to the divine Essence, that the like of them are not to be found in the creatures, (as simplenesse, infinitenesse, eternity, &c.)

How may these Properties be considered?

They may be considered either in themselves, as they are essentiall, or in their works, or effects, which are all perfect either as they be absolute, or as they be actuall; absolute in himself, by which he is able to shew them more then ever he will; (as he is able to doe more then ever he will doe, Mat. 3. 9. God is able of stones to raise children unto Abraham) actuall, is that which he sheweth in the Creation and government of the vvorld (as Psal. 135. 7. All things that he will he doth, &c.) Again, something we may conceive of his Essence affirmatively, knowing that all perfections which vve 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 himselfe, that he is one true God and holy; but much more by deniall or by removing all imperfections whatsoever, as of composition by the titles of simple, spirituall and incorporeall; of all circumscription of time, by the title of eternall; of all bounds of place, by that of infinite; of all possibility of motion, by those titles of unchangeable, incorruptible, and such like.

What description can you make of God by these Properties?

God is a Spirit eternall;A description of God. or more fully, God is a spirituall substance, having his beeing of himself, infinitely great, and good, Joh. 4. 24. & 8. 58. Exod. 3. 14. & 34. 6, 7. Ps. 145. 3. 8, 9.

p. 33What learn you hence?

To acknowledge both my beeing and wel-beeing from him, and for him alone, Acts 17. 28. 1 Cor. 10. 30. Eph. 2. 10.

What mean you when you say that God is a substance?

God is such a thing as hath a beeing in himself, of himself, and which giveth a beeing to all other things.

What mean you by that addition Of himself?

It hath a secret opposition to all creatures, which have a beeing, but not of themselves, whereas God alone is he in whom we live, and move, and have our beeing, Acts 17. 28. which proveth that he alone hath his beeing of himself.

How many things conceive you of God,God a Spirit. when you say that he is a Spirit?

Sixe things.

First, that he is a living substance.

Secondly, that he is incorruptible.

Thirdly, that he is incorporeall, without body, flesh, bloud, or bones, 3for a spirit hath no such matter, Luke 24. 39.

Fourthly, that he is invisible, (i.) he cannot be seen with any mortall 4eye, neither can any man possibly see him.

Fiftly, that he is intangible, not felt.

Sixtly, that he is indivisible, (i.) he cannot be divided.

How prove you that God is invisible, and not to be seen with carnall eyes?

That no man hath seen God, is plainly set down, 1 Joh. 4. 12. that no man can see God, is as plainly proved, Exod. 33. 20. 1 Tim. 6. 16. and besides Scripture, the same is also manifest by reason, for we cannot see our own souls which are ten thousand times a more grosse substance then God, much lesse can we see God which is a most pure and spirituall substance.

Obj. 1. We read, Gen. 18. 1. that God appeared to Abraham, and Deut. 5. 24. that he shewed himself to the Israelites.

God gave them indeed some outward sights whereby they might be certain of his presence, and therefore it is said, that the Lord appeared unto them, but his substance or essence they saw not; for to know God perfectly, is proper to God onelyonly, Joh. 6. 46.

Obj. 2. We read, Gen. 1. 26. that man was made according to the image of God: It would seem therefore that God is corporeall and visible as man is.

The image of God consisteth not in the shape and figure of his body, but in the mind, and integrity of nature, or (as the Scripture saith) in wisdome, righteousnesse, and holinesse, Col. 3. 10. Eph. 4. 24.

Obj. 3. Why then doth the Scripture attribute unto him hands, feet, &c?