The Dignity of Gods Children, Chapter 19

The Dignity of Gods Children · Chapter 19

p. 192CHAP. XIX.

Of the dignity of Gods children by the word as it is a rule of faith and life; and a ſpeciall part of our chriſtian armor.

IN the next place let vsus conſider the benefit of the children of God by the word and Sacraments. The word indeed ſeemeth to be common to the wicked and to Gods children. Notwithſtanding it is effectuall to ſaluation only in the children of God. If our Goſpell be hid (ſaith the Apoſtle) it is hid to them that periſh: 2. Cor. 4. 3. As whatſoeuer euill we hauehave, we hauehave it by Adam: ſo whatſoeuer good we hauehave, we hauehave it by Chriſt. Therefore by Chriſt we enioy the benefit of the word: which is likewiſe the more euident, becauſe by Adam and in Adam we were without the word: Epheſ. 2. 12. They therefore that hauehave not Chriſt, cannot claime any benefit by the word, or any intereſt into the word.

p. 193Now although the word be the meanes of dying more and more vntounto ſinne, as alſo of growing more and more in grace and in the knowledge of our Lord Ieſus Chriſt: 2. Pet. 3. 18. yet becauſe I hauehave ſpoken of the word before, as of that mighty inſtrument, whereby God beginneth our regeneration at the firſt, and becauſe that before ſpoken in that behalfe may be vnderſtood of the word as a meanes of the things handled in the laſt former Chapter, therefore I will not ſo ſpeake of it here: but in other conſiderations, viz. firſt as it is a perfect rule of faith and manners, containing all things neceſſary to ſaluation, either to be known and beleeued, or to be done and practiſed. Secondly, as it is a principall part of that chriſtian armor, whereby the children of God are to defend themſelues againſt the enemies of their ſaluation. Thirdly, as it is their ſpecialleſt conſolation and comfort in any affliction.

Concerning the word, as it is a rule of faith, and of life or manners, two things are to be noted: firſt the perfection of it, ſecondly the perpetuity of it.

The perfection thereof is expreſly commended, and prooued by diuers effects: viz. the conuerſion of the ſoule, the giuing wiſedome to the ſimple &c. The law of the Lord is perfect conuerting (or reſtoring) the ſoule, &c. Pſal. 19. 7. &c.

We are alſo forbidden either to adde any thing thereunto, or to detract any thing therefrom: Deut. 4. 2 … 12. 32. Pro. 30. 6. Reuel. 22. 18 19. It is ſaid to be the power of God to ſaluation: Rom. 1. 16. to be able to ſaue the ſoule: Iames 1. 21. And leſt theſe things ſhould be miſtaken, as ſpoken partly of the word written, and partly of a word vnwritten, deliuered by tradition from hand to hand (as the Papiſts vrge) and that the word only written were not ſo perfect or powerfull, therefore the very Scriptures (that is, the word only written) are ſaid, to be able to make a man wiſe to ſaluation: and to make the man of God perfect vntounto eueryevery good worke: 2. Tim. 3. 15. 16. 17. If the man of God (that is, the miniſter of the word, ſo often times called for excellencies ſake) then eueryevery child of God els. For no child of God is bound to know, to beleeue or practiſe more towards ſaluation, then the miniſter of God is bound to teach. Yea, whatſoeuer is vrged more for ſaluation, is abomination.

p. 194It is further ſaid, that thoſe things that are before written, are written that we might beleeue that Ieſus is the Chriſt, the ſonne of God, and that beleeuing they might hauehave life through his name: Ioh. 20. 31. God giueth vsus this faith and life by the ſcriptures, and let the Papiſts take any thing els by their vnwritten verities and traditions.

Paul repeateth this twice, If wee, or an Angell from heauen ſhould preach vntounto you otherwiſe, then that which we hauehave preached vntounto you, let him be accurſed: Galat. 1. 8. 9. But Paul preached or ſaid no other things, then thoſe which the Prophets and Moſes did ſay ſhould come: Acts. 26. 22. and he preached no other Goſpell then that which God had promiſed before by his Prophets in the holy Scriptures: Rom. 1. 1. 2.

So perfect is the word of God, that when the learnedſt man in the world by long ſtudy of any one ſentence, hath ſpoken all that he can, yet another may come after, and adde ſomewhat which the former neuer ſpake nor vnderſtood concerning that place.

It is like a bottomleſſe well, that will neuer be drawn drie: yea, like the ſea it ſelfe, that will neuer be emptied. As the Prophet ſpeaketh of the righteouſneſſe and iudgements of God, Thy righteouſneſſe is like the mighty mountaines, and thy iudgements like a great deep: Pſal. 36. 6. ſo may it be ſaid of the ſcriptures, for the height and depth of them.

The Apoſtle by exclamation ſpeaketh thus of the wiſdome, knowledge, iudgement, and the way of God; O the deepneſſe of the riches both of the wiſedome, and knowledge of God! How vnſearchable are his iudgements, and his waies past finding out! Rom. 11. 33. May not this be ſpoken of the word of God? Where is that wiſedome and knowledge of God? Where are thoſe his iudgements and waies declared but in the word? All the writings of all men in the world are but ſhallow in reſpect of the word of God. All the books in the world not handling the word of God and doctrine thereof, do not containe ſo much and deep matter, as is in one of the leaſt canonicall Epiſtles. An heathen man meeting with the Goſpell written by Iohn, and reading but the firſt verſe thereof, could ſay, that that rude fellow (ſo rudely he termed the Apoſtle) had comprehended p. 195more matter in that one ſentence, then was in all the bookes of all Philoſophers. How much matter then is contained in that whole Goſpell? Eſpecially in all the Scriptures? All other books whatſoeuer, are ſo much more excellent, the more they agree with, and the neerer they come to the word of God contained in holy ſcriptures. How excellent then is the ſaid word of God it ſelfe?

When all the chiefe wiſe men of a kingdom furniſhed with the knowledge of all former lawes of the ſame kingdom, and well inſtructed likewiſe in the word of God, doe meet together to make new lawes for that kingdome, yet after conſultation one with another, and after many daies conferring their readings and iudgements one with another, the lawes that they make will not be ſo perfect, but that either ſomething might hauehave been added, or ſomething might hauehave been left out. But the word of God is ſo abſolute and complete, that as nothing therein is ſuperfluous, ſo nothing is wanting vntounto it. What a ſingular priuledge then hauehave the children of God, that hauehave the benefit of this law?

To lay forth the perfection of Gods word yet a little more fully, and to make the ſame ſomwhat more euideut: let vsus vnderſtand it to be ſo perfect for matters of faith and knowledge vntounto ſaluation, that whatſoeuer is not agreeable thereunto is to be held as erroneous.

Touching manners, life and conuerſation, it teacheth all duties to God and men; euen to all ſorts of men, ſuperiors, inferiors, equals, friends, and foes: and in eueryevery ſtate and condition: viz. what to doe for them or to them, in ſickneſſe or health: in pouerty or wealth: in liberty or in priſon: being ioyfull or mourning: dwelling far off or nigh vntounto vsus: being of the ſame nation or of another: kinsfolk or ſtrangers: friends or aduerſaries: within our family, or without: widowes or fatherleſſe, or in any other ſtate whatſoeuer.

As it directeth vsus how to carry ourſelues towards al of what condition ſoeuer, and in what ſtate ſoeuer they be, ſo it preſcribeth our behauiour at all times, and in all places: in the day and in the night, when we eat, when we drink, when we labour, when we reſt, when we walke, when we lye, when wee ſleepe, in p. 196the winter and in the ſummer, publikely and priuately, at home and abroad: in our ſecret chambers, and when wee are with company in the time of peace, and in the time of warre.

It hath rules likewiſe for our ſelues in reſpect of our ſelues, what to do in proſperity, in aduerſitie: when wee are children, when we are men, and when we are old: touching meate, drinke, apparell, ſleepe, and the vſe of all other things indifferent or not indifferent: for this life, and for the life to come.

Whereas alſo the lawes of men, reach only to the outward man, to reſtrain the ſame from euill, and to bind it to the performance of good: the lawes of God are giuen for the gouernment not onelyonly of the outward man, but alſo of the inward: not onelyonly of the body, but alſo of the ſoule, euen of our mind, vnderſtanding, memorie, thoughts, and all affections.

There is likewiſe no member of the body but that in the word of God there is direction for it: for the eye to ſee: for the eare to heare: for the noſtrell to ſmell &c. But of theſe things before in Chap. 11. where for further ſight of theſe things, I referred the learned reader to the Treatiſe of Otho Caſmannus in his anatomy of a ſpirituall man.

By theſe things thus pointed at touching the perfection of the word of God, we may the better ſee the priuiledge of the children of God to bee ſuch by the word of God, that they need neuer to bee to ſeeke further for direction in anything concerning ſaluation then only to the word. This briefly ſhall ſuffice for the perfection of the word of God.

Touching the perpetuity of the word, it is teſtified in many places of the Scripture. The feare of the Lord (that is, the word which teacheth and worketh the feare of the Lord) is cleane, and endureth for euer. Pſal. 19. 9. and againe, O Lord thy word endureth for euer in the heauens Pſal. 119. 89. Another prophet ſaith. The graſſe withereth, and the flower fadeth: but the word of God ſhall ſtand for euer Iſai. 40. 8. Our Sauiour ſaith, Heauen and earth ſhall paſſe away, but my words ſhall not paſſe. Mat. 24. 35. Luk. 16. 17. Luk 21. 33.

This is manifeſt by experience. For▪ whereas the word of God hath continually had both more aduerſaries in number, p. 197as alſo greater for power, as ſome Emperors; and for malice, as the hereticks, eſpecially the Papiſts, then all other bookes whatſoeuer: the one ſort of ſuch enimies, ſeeking vtterly to extinguiſh the word; and the other endeauouring to corrupt the very text it ſelfe: yet al other writings hauehave beene mangled and ſome bookes hauehave vtterly periſhed: but the Lord hath alwaies preſerued the Scriptures from deſtruction on the one ſide, and from corruption on the other ſide. As the ſouldiers that brake the bones of the two theeues that were crucified with our Sauiour, had no power for all that to breake any bones of our Sauiour himſelfe: ſo they that hauehave either conſumed or corrupted other bookes, hauehave neuer had the power, either to deſtroy, or corrupt the ſcripture touching the originall text thereof. The Lord hath alwaies moſt mightily preſerued ſome copies both inuiolate, and alſo vndefiled. Yea the papiſts that at their pleaſure hauehave mangled & clipt, defaced, and corrupted all the writings and bookes of the ancient fathers, taking out of them what they hauehave thought in them preiudiciall to their damnable hereſies (as appeareth in Index expurgatorius; their dealing in that behalfe may be called Ignis expurgatorius) hauehave notwithſtanding neuer had power to laye ſuch violent hand, vponupon the originall text of the Scripture.

This perpetuity of the Scripture is not onelyonly to be vnderſtood of the very letter and word thereof▪ but alſo of the ſenſe and meaning. EueryEvery ſentence of the ſcripture is not onelyonly the ſame in letters and words that was at the firſt; but alſo in ſenſe Note.and meaning. No ſcripture, no ſentence of ſcripture hath any other meaning now, then it had at the firſt giuing thereof by inſpiration from God.

As God himſelfe is immutable, ſo likewiſe the will of God reuealed in his word is vnchangeable. Therefore the word is one of the two immutable things, wherby we may hauehave ſtrong conſolation Heb. 6. 16. As no man may adde any thing to the words themſelues, nor take ought from them: ſo no man may alter or change any thing touching the ſenſe & meaning of them. The letters and words of the ſcriptures are but as the bodie thereof: the ſenſe and meaning are as the life and ſoule of it. p. 198If therefore no man may encreaſe or diminiſh any thing of the former, much leſſe may any alter or change any thing in the latter. The Lord that hath forbidden the maiming of a man in any limme, hath much more forbidden the hurt of him in his life. The like is to be ſayd of the word of God.

This then is a great difference, of the word of God from the lawes of men. For though the lawes of men doe remaine the ſame touching the letter of them: yet oft times the ſenſe and meaning of them is changed, as times and Iudges are chā ged. And therefore it is a common ſaying, that the law reſteth in pectore Iudicis, in the Iudges breaſt: and ſo one thing is law one yeere, and the cleane contrary is lawe another. But the word of God being no more variable in ſenſe then in words, but alwaies is conſtant as God himſelfe is alwaies the ſame, is ſo much the more excellent. Therefore alſo the dignity of the children of God that hauehave this word for their conſtant rule, both of their faith and of their manners, is ſo much the greater. For if once they hauehave the true ſenſe of any part of the word, they hauehave it for euer.

I might heere ſpeake of a third perpetuity beſides the former two of the letter and of the ſenſe: viz. touching the efficacy thereof in whomſoeuer it taketh roote downward, to bring foorth fruit vpward. For in ſuch it neuer dieth, but abideth to the eternall life of them in whom it is ſo effectual and powerfull. For ſuch are ſaid to fulfill the word of God, and to abide for euer. 1. Ioh. 2. 17. Their ſoules in death it ſelfe liue with God in heauen: and though their bodies conſume for a time, yet they periſh not, but ſhall be raiſed vp againe at the laſt day, and be made like vntounto the glorious body of Chriſt (as afterward we ſhall heare) Phil 3. 21. and ſo God continueth their God as well in death as in life: in which reſpect it is ſaid, that God is not the God of the dead, but of the liuing. Marke 12. 27. But becauſe by many occaſions in many places of this treatiſe, I fall into mention of this point; therefore heere it ſhall be enough thus only to hauehave named it. Thus much for the perpetuity of Gods word, and ſo alſo for the firſt thing touching the word in this place, viz. as it is a rule of faith and manners.

Now followeth the ſecond conſideration of the word in this p. 199place, namely as it is a part of the armor of God, whereby we are to defend our ſelues againſt the enemies of our ſaluation. Touching this, it is called the ſword of the Spirit: Epheſ. 6. 17. yea we are to obſerue, that in that place it hath not onelyonly a ſingle place, but a double in the chriſtiā armor there preſcribed. For the Apoſtle doth not only generally bid them to take the ſword of the ſpirit, which is the word of God, but alſo more particularly he doth will them in verſe 15. that their feete ſhould bee ſhod with the preparation of the goſpell of peace.

Neither is the word of God one part, or two parts onelyonly of the ſpiritual armor wherby we are to defend our ſelues againſt our ſpiritual enemies: but alſo (in a manner) our whole chriſtiā armor; or at leaſt the armory and ſtorehouſe out of which all the other parts of Chriſtiā armor are to be had: yea, the principall meanes alſo whereby they are to bee obtained. For from whence, or by what means are we to hauehave the girdle of truth, the breſt-plate of righteouſnes, the ſhoes of the goſpel of peace, the ſhield of faith, the helmet of ſaluation: from whence (I ſay) or by what meanes are we to hauehave all theſe, but frō & by the word of God? Therfore it ſeemeth that the Apoſtle did of ſpecial purpoſe ſet Note.that in the laſt place, as the meanes & fountaine of all the reſt.

By the word (as there the Apoſtle calleth it the ſword of the ſpirit) we are to vnderſtand all ſentēces of Scripture touching doctrine, all commandements of God negatiue againſt euill, & affirmatiue for that which is good: all promiſes of bleſſings, and all threatnings of iudgements, and all examples both of ſuch ſinnes as are forbidden, with the execution of Gods iudgements vponupon ſuch as hauehave committed them: and alſo of all vertues, with the performance of Gods promiſes vntounto thē.

We are alſo further to obſerue, that the word is called the ſword of the ſpirit, not only becauſe the word was firſt giuen by inſpiration of God: 2. Tim. 3. 16. and holy men ſpake as they were moued by the holy ghoſt: 2. Pet. 1. 21. and the Prophets ſearched when and at what time the fore-witneſſing ſpirit of Chriſt in them, ſhould declare the things that are now ſhewed, &c. 1. Pet. 1. 11. but alſo becauſe we know not how to vſe this ſword, but by direction of the ſpirit: neither hath this ſword any ſharpnes for defence of our ſelues and wounding of our aduerſaries, except it bee p. 200accompanied (and as it were edged) by the ſpirit.

This ſword was ſo vſed by Steuen, againſt his aduerſaries, that they were not able to reſiſt the wiſedome and the ſpirit, by the which he ſpake: Acts 6. 10.

By this ſword Peter defended himſelfe and other that ſpake ſtrange tongues, againſt them that maliciouſly ſaid, They were full of new wine: Acts 2. 14. 15. &c.

By this ſword Apollo mightily confuted the Iewes publikely, ſhewing by the Scriptures that Ieſus was the Chriſt: Acts 18. 28.

By this ſword Ieſus Chriſt himſelfe, defended himſelfe againſt the diuell himſelfe, and at laſt put him to flight, repelling all his aſſaults with this weapon, It is written, Man ſhall not liue by bread onelyonly, &c. It is written, Thou ſhalt not tempt the Lord thy God, &c. It is written, Thou ſhalt worſhip the Lord thy God, and him onelyonly ſhalt thou ſerue: Mat. 4. 4. &c. Chriſt could hauehave repelled Satan by his ſecret power, but he did it rather by his Note.word, to commend his word in like caſes againſt all his aſſaults. He could hauehave put him to flight without any anſwer at the firſt: but he ſuffered him to aſſault him diuers waies, and anſwered all by, It is written, to teach vsus likewiſe by the ſame weapon to defend our ſelues, not againſt ſome, but againſt all tentations.

This then is the priuiledge of all the children of God, that though they hauehave many and mighty aduerſaries, yet they hauehave alwaies armour ſufficient, ſufficiently to defend themſelues againſt them all. If at any time they receiue any hurt, it is either becauſe they draw not forth this ſword of the Spirit, or becauſe they doe not rightly vſe it. Neither is this word only a ſword to defend them, but alſo a ſalue to cure them, if by neglect thereof at any time, or by not vſing it rightly, they receiue any wound. What was the cauſe of the death (I meane of the ſpirituall death) of our firſt parents Adam and Eue? Becauſe they drew not out the ſword of Gods word againſt the Serpent as they ſhould hauehave done. Whereby were they cured and reſtored to life againe? By the voice of God calling and (as it were) crying after them, when they fled & hid themſelues from him.

What was the cauſe of the grieuous wound that Peter receiued p. 201in the high Prieſts hall, a thouſand times greater then that which before he had giuen to the high Prieſts ſeruant in cutting off his eare? was it not becauſe he had forgotten the former word of Chriſt, admoniſhing him thereof? verily it was: and therefore the remembrance of it afterward, was that whereby he was healed of that wound: Mat. 26. 75. What was the cauſe why the angell of the Church of Sardi, was ſo wounded, that though he had a name to be aliue, yet hee was dead, that is, ready to die, and at the point of death? Euen becauſe he had let go his hold of the ſword of the ſpirit. Therfore for curing of his ſaid wound, our Sauiour biddeth him to remember how he had receiued and heard, & to hold faſt, &c. Reuel. 3. 2. 3. the like may be ſaid of all wounds of any other of the children of God at any time.

Thus the children of God muſt vſe the word of God, viz. not as a thing to play or ſport with, or whereof to make ieſts Note.for the mirth of other: but as a weapon, and as a ſword to fight with: yea, thus they will vſe it, that are indeede the children of God. If at any time they be prouoked by other, or by their owne hearts, to diſtruſt Gods prouidence, they will defend themſelues by many precepts for truſting in the Lord: Pſal. 37. 3. and 62. 8. and for caſting their care vponupon God: Pſal. 37. 5. and 52. 22. and 1. Pet. 5. 6. and by ſuch ſentences of ſcripture as pronounce him bleſſed that truſteth in the Lord: Pſalm. 40. 4. and 84. 5. and 12. by many promiſes to them that ſo do, annexed expreſly (for the moſt part) to the former commā dements: by the iudgements of God vponupon ſuch as hauehave murmured againſt God: Num. 11. 1. vponupon ſuch as hauehave doubted of Gods promiſes: as vponupon the noble man of Samaria, that would not beleeue the Prophet, in the name of the Lord prophecying of great plenty the next day: 2. Kings 7. 2. and 20. yea vponupon Moſes himſelfe for his diſtruſt: Num. 20. 12. and 27. 14. and Deut. 32. 50. 51. and laſtly, by the prouidence of God towards the widow of Zarepta and the Prophet Elijah: 1 Kings 17. 6. and 8. &c. and towards a widdowe of one of the ſonnes of the prophets: 2. Kings. 4 1. &c. and towards many thouſands that following our Sauiour for foode of their ſoules, were fed likewiſe abundantly and miraculouſly with corporall foode: p. 200duplicate page p. 201duplicate page p. 202Mark. 6. 36. and 8. 2. &c. If they be prouoked to ſecurity, they can draw out this ſword, and plead, Bleſſed is the man that feareth alway, &c. Pro. 28. 14. and that they are commanded to ſpend the time of their welling here in feare: 1. Pet. 1. 17. and the iudgement of God threatned to them that were at eaſe in Zion, &c. Amos 6. 1. &c. and the fearefull fall of Dauid by ſecurity: 2. Sam. 11. 2. &c.

If they be prouoked to idolatry, they can draw out the ſecond commandement, and many other ſcriptures as commentaries vponupon the ſaid commandement: ſo alſo that that is written of the wrath of God againſt Iſrael, for their golden Calfe: Exod. 32. and for their other idolatry: Iudg. 10. and often els where. The like is to be ſaid of tentations againſt the third and fourth commandement.

When they are moued to pride, they can call to mind the manifold precepts and ſentences againſt it: Deut. 8. 14. Pſal. 75. 4. Pro. 6. 17. and 16. 5. Iames 4. 6. 1. Pet. 5. 5. ſo alſo the examples of Haman and Nebuchadnezer, with Sancherib, and the iudgements of God not onelyonly vponupon them, but alſo vponupon Vzzia King of Iuda for preſuming to meddle with the Prieſts office, in offering of ſacrifice: 2. Chron. 26. 20. and vponupon Dauid for numbring the people in a kind of pride: 2. Sam. 24. and vponupon Hezekiah for hauing his heart lifted vp after the recouery of his health: 2. Chron. 32. 25. &c. Being tempted to diſhonor of parents, they can repell ſuch tentations by the fift commandement and by many other Scriptures againſt the ſame ſinne: as alſo by Agars curſe againſt the eye that mocketh his father, and deſpiſeth the instruction of his mother: viz. that the rauens of the valley ſhall pluck it out, and that the yong Eagles ſhall eat it: Pro. 30. 17. as alſo they can remember the examples of Abſalom, and of Adonijah, and the iudgements of God vponupon them.

Being enticed by Papiſts or other, to rebellion, treaſon, or lifting vp their hand againſt Princes and the Lords annointed, they can oppoſe the contrary commandements for obedience and ſubiection in the Lord, of eueryevery ſoule to the higher powers: Rom. 13. 1. 1. Pet. 2. 13. and the fearefull iudgements of God vponupon Corah, Dathan, and Abiram, with their complices: p. 203yea, the depoſing alſo of Abiathar, the high Prieſt from the prieſthood by Salomon, becauſe he had ioyned with Adonija for preuenting Salomon of the Crowne, before he was King: 1. Kings 1. 7. and 2. 35.

If either their owne hearts or any other perſwade them to contempt of the miniſters of the Goſpell, either for plaine rebuking them for their ſinnes, or for any other cauſes, they can obiect that the Lord hath commanded ſuch to be had in ſingular louelove for their works ſake: 1. Theſ. 5. 12. 13. that our Sauiour hath ſaid, He that heareth you heareth me, and he that deſpiſeth you deſpiſeth me: and he that deſpiſeth me, deſpiſeth him that ſent me: Luk 10. 16. and that It ſhall be eaſier for them of the land of Sodome and Gomorrha in the day of iudgement, then for that City (and conſequently for that family, and for thoſe perſons) that ſhall not receiue ſuch, nor heare their words: Mat. 10. 13. 14. and that likewiſe the Lord did not only not proſper good king Aſa after that he had put Hanani the Seer into priſon, for rebuking him for reſting vponupon the king of Aram, &c. 2. Chro. 16. 10. but that alſo he did ſend two beares out of the forreſt that tare in pieces 42. of thoſe wanton children that had reuiled & mocked the Prophet Eliſha, and ſaid vntounto him, Come vp thou bald-head, Com vp thou baldhead. 2. King. 2. 23. 24. and that yet the leaſt miniſter of the goſpell is greater then Iohn Baptiſt, who notwithſtanding was greater then any Prophet: Mat. 11. 11.

Being moued to murder, or to any other cruelty, they can hold out the ſixt commandement, & Luk. 6. 36. the commendation of mercy aboue ſacrifice: Hoſe 6. 6. and that Iames ſaith, there ſhall be iudgement (or condemnation) mercileſſe, to him that ſheweth no mercy: Iam. 2. 13. & the iudgement of God vponupon Cain for the murder of Abel: Gen. 4. and vponupon the Egyptiās for their cruelty towards the Iſraelites, and vponupon all Iſrael by a great famine towards the latter end of the raign of Dauid, for the cruelty of Saul againſt the Gibeonites: 2. Sam. 21. 1. &c. and after that, vponupon Iuda long after the death of Manaſſes, as for other ſinnes of Manaſſes, ſo alſo for the innocent blood that he had ſhed: 2. Kings 24. 4.

Againſt temptations to adultery, fornication, and other vncleanneſſe, they can defend themſelues by the 7. commandement, p. 204by many precepts of Salomon againſt ſuch ſins: Pro. 5. 3. to the 15. Pro 6. 25 &c. 7. 22. & 22. 14. & 23. 26 &c. & 29. 3. and of Agur Pro. 30. 18. & 20. and by many rebukes thereof in the Prophets: Iere. 5. 8. Hoſe 4 10. Amos 2. 7. Mica. 3. 5. and in the new teſtament: Eph. 5. 3. Coloſ. 3. 5. Heb. 13. 4. So likewiſe by the example of a chaſt mind in Ioſeph: Gen. 39. 9. and in Iob, Chap. 31. 1. & 9. and laſtly by the iudgements of God, not only vponupon the Gibeonites for their horrible abuſing the Leuites wife, but alſo firſt vponupon the Iſraelites for being ſo forward to puniſh Note.the Gibeonites, and yet not thinking vponupon the Leuit, both for hauing a concubine, and alſo for hauing an harlot to his concubine, and ſeeking her vp againe, as though ſhe had been an honeſt and graue matrone, when ſhe had moſt whoriſhly and wickedly run away from him: Iudg. 20. and by excluſion of ſuch out of the kingdom of heauen: 1. Cor. 6. 9. Ephe. 5. 5. Reuel, 21. 8. and 22. 15.

The worldly allurements to theft, & couetouſneſſe, and to other vniuſt & hard dealing with men concerning their goods, and prouocations to withhold their owne when neceſſity requireth the beſtowing of them vponupon other, they can reſiſt and ouercome by the eight commandement, and by many other precepts to the ſame purpoſe: and by Zech. 5. 2. 3. as alſo by the great oath of the Lord by his owne excellency, againſt them that ſwallowed vp the poore, and that thought ſo long for the end of eueryevery new month day and of the Sabbath, for ſetting forth wheat, and making the Epha ſmall: Amos 8 4 &c. and by the iudgements of God vponupon Achan, Nabal, Gehezi, Ahab, Iudas Iſ…ariot, & other.

If any motions be to beare falſe witneſſe, to ly, &c. they hauehave at hand the ninth commandement, with Exod. 23. 1. Leuit. 19. 11. Pſal. 5. …. and 15 2. & 52. 6. Pro. 6. 19. & 12. 18. and 22. and 19. 5. & 21. 18. and …4. 28. and 25. 18. and that our Sauiour ſaith, The diuell is a lyar, and the father thereof: Ioh. 8. 44. and the iudgements of God vponupon Gehazi, as well for his lying, as for his greedy couetouſneſſe: and that lyars are reckoned vp among the fearefull, and the vnbeleeuing &c. which ſhall hauehave their part in the lake which burneth with fire and brimſtone: Reuel. 21. 8. and that whoſoeuer loueth, or maketh lies ſhall be without with dogs, &c. Reuel. 22. 15.

p. 205Againſt all concupiſcence and firſt motions againſt our neighbor, they hauehave the tenth commandement, and that ſuch concupiſcence is the fountaine of actuall ſinnes which bring death: Iames 1. 14. 15. and the complaint of the Apoſtle againſt the ſame, with earneſt deſire to be releaſed & disburdened thereof: Rom. 7. 24. That that hath been ſaid of the priuiledge of the children of God by the ſword of the Spirit the word of God, for their defence againſt the former tentations, may be ſaid touching other tentations alſo vntounto other ſinnes.

The like may be ſaid concerning errors and hereſies. Let vsus take a ſhort view of ſome of the popiſh hereſies, whereunto ſo many Ieſuits, and other Romiſh croaking frogs, in eueryevery citie, towne, village, and (almoſt) family, doe now ſo buſily perſwade all ſtates and degrees of men, women, & children, and whereof great multitudes of eueryevery ſtate, ſex, & age, are as apprehenſiue (becauſe they hauehave not beleeued the truth of the Goſpell thus long preached vntounto them, but hauehave had pleaſure in vnrighteouſneſſe: 2. Theſ. 2. 12) as the Iewes were mad vponupon ſacrificing to the hoſt of heauen: Ierem. 7. 18. and as any children are to ſee plaies, goodly ſhewes, and other ſuch vanities.

Do ſuch frogs therefore and Romiſh ſerpents perſwade that none can know the ſcriptures to be of God, but by the authority of the Church? Againſt this the children of God may defend themſelues by theſe arguments out of the word. Firſt, that the Church hath no authority aboue the ſcriptures, and that the ſcriptures take no authority from the Church: Firſt, becauſe the Church being a company of men, therefore as Chriſt himſelfe receiueth not the record of man (though as good as Iohn Baptiſt) Iohn 5. 34. ſo neither doth the Scripture. Secondly, becauſe the word being without error, and teaching that all men are ſubiect to error, it cannot therefore receiue authority from them, much leſſe be ſubiect vntounto them. Thirdly, becauſe the Scripture is the teſtimonie of God, and the teſtimony of God is greater then the teſtimonie of man: 1. Iohn 5. 9. Fourthly, becauſe the Church hauing all her authority from the word (for how ſhall the Church proue that ſhe hath any authority but by the word?) the word cannot hauehave any from the Church. Fiftlie, becauſe the Church is none of the witneſſes p. 206reckoned: 1. Ioh. 5. 7. 8. Sixtly, becauſe they that will not beleeue the ſcriptures, will neither beleeue one raiſed from the dead: Luk 16. 31. nor Chriſt himſelfe if hee were here to ſpeake perſonallie vntounto them: Iohn 5. 47. How then will they beleeue the Church, that will not belieue the ſcriptures?

Secondly, the children of God hauehave this to plead againſt the former hereſie: viz. that many other things doe witneſſe the ſcriptures to be of God: though the Church ſhould not only be ſilent in that behalfe, but alſo vtterly deny the ſame. Namely firſt of all the ſpirit of God (whereby they are ſealed, and crie Abba father) which ſearcheth all things, euen the deepe things of God; ſo that as no man knoweth the things of a man, but the ſpirit of a man which is in him; ſo no man knoweth the things of God, but the ſpirit of God: 1. Cor. 2. 10. 11. If no man know the things of God, but the ſpirit of God, how can any man know the ſcriptures themſelues but by the ſpirit of God? For where are the things of God but in the Scripture? How alſo can any man not know the Scriptures to be of God, that hath the ſpirit of God?

Secondly, the children of God know the ſcriptures to be of God by the pure and holy matter of the ſcriptures agreeable to the nature of God himſelfe.

Thirdly, by the diſagreement of the ſcriptures to the nature of man, condemning whatſoeuer commeth from the ſame, the children of God vnderſtand the ſcriptures not to be of man, and therefore conſequently of God.

Fourthly, by the excellent harmony of all the ſcripture, and by the perpetuall euen threed of truth ſpunne thorowout them, without any knot of vntruth, from the beginning to the ending.

Fiftly, they know the ſame by the diuine ſtile and phraſe of the ſcripture, ſauoring altogether of God himſelfe.

Sixtly, by the iuſt accompliſhment of all things foretold in the ſcripture, and that in the manner and time therein alſo mentioned.

Seuenthly by the mighty effects of the word at the preaching thereof in the hearts both of the elect and alſo of ſome reprobates, p. 207it is the more euident to come from the mighty God. In Ioſiah, 2. Kings 22. 11. in the people that heard our Sauiour, Mat. 7. 28. euen in the meſſengers of the Prieſts and Phariſies ſent to apprehend him: Ioh. 7. 46. in the great multitude that heard Peter preach: Acts 2. 37. in Felix hearing Paul, Acts 24. 25. and in the daily hearers of the word ſincerely preached, either as a ſauor of life vntounto life: or as the ſauour of death vntounto death: 2. Cor. 2. 16.

Eightly by the perpetuity of the ſcriptures (before ſpoken of) in deſpight of all the enemies thereof.

Ninthly by the old and new iudgements of God vponupon all the contemners thereof: and by the old and new mercies of God vponupon the profeſſors of it.

If ſuch Romiſh frogs and ſerpents before mentioned, vrge the Apocrypha books to be canonicall and diuine ſcripture, the children of God may draw out the ſword of the word againſt that error: Luke 1 70. and 16. 39: and 24. 27. where it is euident that all the old Teſtament is written by Prophets, and that therefore the Apocrypha books being no part of the new teſtament, are not alſo any part of the old, as not hauing been written by any Prophets.

Secondly they may obiect againſt the former error, that the whole old teſtament was giuen to the Iewes: Pſal. 147. 19. Rom. 3. 1. 2. and that therefore the Apocrypha books are no part thereof, as the which were neuer giuen to the Iewes, becauſe they were neuer written in the Iewes language.

Thirdly they may wound the former error by the attribute, truth, often giuen to the word of God: Pſal: 19. 10. and 119. 142. Iohn 17. 17. 2. Tim. 2. 15. Epheſ. 1. 13. Coloſſ 1. 5. Iames 1. 18. ſith that in eueryevery Apocrypha booke, there is ſome repugnance to the Scripture, and ſome of them doe diſagree with themſelues.

If any do demand why the new teſtament was not written in the Iewes language, as well as the old teſtament, the children of God may eaſily anſwer, the reaſon to hauehave been double: Firſt becauſe the time of the Iewes caſting off, and cutting off from beeing a people for a time, being at hand, when the new teſtament beganne to be written, there was no p. 206duplicate page p. 207duplicate page p. 208cauſe why it ſhould be written in their tongue. Secondly, the time being alſo come of tranſlating the kingdome of God from them to other nations, yea to all nations, there was the greater reaſon, why the Scriptures of the new Teſtament ſhold be written in that tongue that was moſt common; eſpecially that was the tongue of that nation, where the Lord purpoſed firſt to plant his Church, after the reiection of the Iewes. The Greeks being that people, it was therefore moſt fit, that is ſhould be written in that tongue.

If any doe further reply, that I take that for granted, which may well be doubted of, viz. that the apocrypha books are no part of the newe teſtament: I do anſwer, that this cannot bee ſo much as doubted, but to affirme it muſt be held a great abſurditie: for as much as there is no mention at all in any of them of Chriſt manifeſted in the fleſh, either conceiued, or borne, or put to death, &c.

Againſt the defect and inſufficiency of the Scriptures pretended by the Papiſts for the iuſtifying and ſtabliſhing of their traditions, both all before ſpoken of the perfection of the word may be oppoſed: & alſo our Sauiours owne ſentence againſt humane traditions, though not altogether repugnant to the Scriptures, but rather hauing ſome affinitie with them: Mat. 15. and Mark. 7. To the imagined difficulty of the ſcriptures, the children of God may oppoſe:

Firſt, that the word is the word of him that is light it ſelfe▪ 1. Iohn 1. 5.

Secondly, that the law is ſayd to giuegive wiſedome to the ſimple, & light to the eyes: Pſal. 119. 7. and that the word is a lanthorne to our feet, and a light vntounto our paths: Pſal. 119. 105. and Prou. 6. 23.

Thirdly, that wiſedome ſaith that all her words are plaine to them that will vnderſtand, and ſtraight to them that would finde knowledge: Pro. 8. 9. and, that knowledge is eaſie to him that will vnderſtand. Pro. 14. 6. and:

Fourthly, that if the Scripture be ſufficient, or profitable to teach, to conuince, to correct and to inſtruct in righteonſneſſe: 2. Tim. 3. 16. then they be not obſcure, for no obſcure writings are profitable for ſuch ends.

The ſame place alſo laſt before mentioned, prooueth that p. 209the Scriptures ought to be interpreted by themſelues, and are ſufficient for interpretation of themſelues, by the help of the Spirit whereby they were giuen. For if they be able to make men wiſe to ſaluation: and if they be able to make the man of God abſolute to eueryevery good worke: then are they ſufficient for interpretation of themſelues, and for bringing of men to the vnderſtanding of them. For how ſhall men be wiſe that vnderſtand not what the will of the Lord is? (as before we heard) Eph. 5. 17. And how ſhall the man of God bee abſolute to euerie good worke, if he be not able to interpret the Scripture? Is not interpretation of the Scripture one good worke of the man of God? Yea, is it not the moſt principall? what other worke can be performed without it?

The doctrine of particular election of ſome vntounto ſaluation being denied by the Papiſts, the children of God may defend it by the word of God.

Firſt by the particular election of Iaakob, and of the Lady to whom Iohn did write his ſecond Epiſtle.

Secondly by the words of Chriſt, I know whom I hauehave choſen: Iohn 13. 18.

Thirdly, by the like phraſe of the Apoſtle: The Lord knoweth who are his: 2. Tim. 2. 19.

Fourthly, by the phraſe of writing names in heauen: Luk. 10. 20 Election by the free grace of God, without any reſpect of our works, may be defended by the word of God, as before, vponupon other occaſion, it hath beene ſhewed.

That the election of God cannot be nullified, or fruſtrated, as the Papiſts doe teach, the children of God may iuſtifie againſt them by the word of God: Iohn 6. 37. Rom. 8. 30. Mat. 24. 24. and by many other things alledged in this treatiſe.

That there is but one Mediator, againſt the plurality of mediators blaſphemouſly taught by the Papiſts, is to bee defended by the word of God: 1. Tim. 2. 6. Rom. 8, …4. 1 Iohn 2. 1.

Againſt iuſtification by works wholly or in part mainteined by the papiſts, the children of God hauehave the word of God: Rom 3 28 Gala. 3. 2. &c Philip. …. 9. Secondly, that as Chriſt was condemned without any euill of his own, only by impu…ation of our ſinne vntounto him; ſo we are iuſtified without any righteouſnes p. 210of our own, only by imputatiō of his righteouſneſſe actiue and paſſiue vntounto vsus. Thirdly, that all our works being condemned in ſcripture as vnperfect, are therefore excluded from iuſtification of vsus before God, who being himſelfe moſt perfect can accept of nothing, but that which is likewiſe fully perfect & abſolute like vntounto himſelfe. Fourthly that all men owe more to God (as hath been before ſhewed) then they are able to pay: yea, euen he that oweth leaſt: Luke 7. 41. 42. and that therefore no man is able by anie workes whatſoeuer, to purchaſe any new benefits at the hands of God. Fiftly, that Chriſt hauing ſatiſfied for all our ſinnes (as hath been before prooued) there are none left to vsus to make ſatiſfaction for.

Touching the Sacraments, whereas the papiſts proclaime matrimony to be one, we defend our deniall thereof. Firſt, becauſe God hath inſtituted no Sacramental ſigne for matrimonie. Secondly, all Sacraments are proper to the church: but mariage is as well for them that are without the church, as for them that are within it. Thirdly, that whereas Sacraments are to be cōmon to all ſorts of members of the church, the Papiſts themſelues deny matrimony to belong to their moſt holy order of Prieſthood. Fourthly, that Sacraments are inſtituted for confirmatiō of our faith in Chriſt: but that matrimony was inſtituted whiles Adam was perfect, not belieuing in Chriſt before his fall, neither ſtanding in need of Chriſt.

The like we plead againſt their other ſuppoſed Sacraments beſides baptiſme and the ſupper of the Lord.

Touching baptiſm, wheras we deny againſt them baptiſm to take away originall ſinne, we defend our ſelues in this behalfe by the word of God, viz. by the example of Dauid in his age acknowledging his originall ſinne: Pſal. 51. 5. and of Paul complaining of his like ſinne: Rom. 7. 7. &c. and by the teſtimony alſo of Iames: Chap. 1. 13. &c.

Whereas we further deny againſt them, baptiſm to be abſolutely neceſſary to ſaluation, we defend our ſelues in this behalfe by the word. Firſt, becauſe circumciſiō being the ſame in ſignificatiō & vſe that baptiſm is, was intermitted for 40. yeers in the wildernes. 2. Becauſe the children of the faithful as ſoon as they are born, and before baptiſm, are within the Couenant. 1. Cor. 7. 14.

p. 211Touching the ſupper of the Lord, whereas they take away the cup from the people, we oppoſe: Firſt the inſtitution in both kinds. Secondly the words of the Apoſtle according to the inſtitution, mentioning the cup as well as the bread: 1. Cor. 11. 25. &c. Thirdly the continuall practiſe of the Apoſtles.

Their tranſubſtantiation & feined changing of the eſſence of the elements in the ſaid ſupper we confute. Firſt, by the deliuering of them by Chriſt himſelf to his diſciples, he going afterward into the garden, and ſuffering vponupon the croſſe: which he could not hauehave done, if he had giuen himſelfe to his diſciples before: & if they had eatē him before, eſpecially he being then not glorified. Secōdly, by the end of the ſupper, viz. the remembrance of Chriſt. Chriſt being preſēt, what need of remēbrance? Remembrance is of things abſent. Thirdly, the continuance of Chriſt in heauen til the end of the world: Acts 3. 21. Fourthly, the nature of a Sacrament, requiring an external ſigne indeed (& not only the accidents of a ſign) as well as the thing ſignified. Fiftly, that the fathers of the old teſtament did eat the ſame ſpirituall meat, & drink the ſame ſpirituall drink that we do: 1. Cor. 10. 3. who could not carnally eat Chriſts fleſh, and drinke his blood: he then not being made man. Sixtly, the fruit of eating Chriſts fleſh, & drinking his blood: viz. eternall life: Ioh. 6. 51. which cannot be ſaid of al that receiue that ſupper. Laſtly, that as there is no alteration of the ſigne in baptiſme, ſo there is no cauſe of change in the ſignes of the ſupper of the Lord.

The Popiſh Maſſe to be a propitiatory ſacrifice for the quick and the dead, we lay on the ground (as Dauid did great Goliah) by the ſword of the ſpirit the word of God. Tit. 2. 14. Heb. 9. 12. and 25. 1. Pet. 3. 18.

All praier to ſaints we ouerthrow by the ſame ſword. Firſt, becauſe in the day of our trouble (when if euer we hauehave need of other friends to ſolicite our cauſe to God, then eſpecially we hauehave need of them, ſuch trouble teſtifying God to be diſpleaſed with vsus) becauſe (I ſay) in the day of ſuch trouble, we are cōmā ded to cal vponupon God: Pſa. 50. 15. and vponupon no other. Secondly becauſe from the beginning of the ſcriptures to the end, there is neither precept, nor example, nor any ſentence to warrant inuocation of ſaints. Thirdly, becauſe this is derogatory and p. 212diſgracefull to the onelyonly mediation of Chriſt before ſpoken of: yea, it is blaſphemous againſt the ſame. Fourthly, becauſe although it ſhould be granted that the Saints departed doe know our neceſſities, yet they know not our hearts, whether when we pray for our ſelues, we pray in faith and trueth, or no.

All praier for the dead we wound mortally by the ſame weapon, becauſe the word teacheth vsus that they that die, and are tranſlated out of this world, they die either in the Lord, and ſo are bleſſed, and reſt from their labor, and hauehave their reward with God in heauen: Reu. 14. 13. or els they die out of the Lord, and ſo they goe to that rich man of whom the Goſpell maketh mention, euen to the diuell and his angels, where they are tormented for euer, and from whence there is no more paſſage to heauen, then from heauen thither: Luk. 16. 26. And this twofold diſtinction of men dying either in Chriſt or out of Chriſt, either in the ſtate of ſaluation to goe preſently to God in heauen, or in the ſtate of damnation to be thrown immediatly into hell, without any third ſort either of men here, or of ſtate and place after this life, we gather from our Sauiour himſelfe ſaving, Either make the tree good and his fruit good, or the tree euill and his fruit euill: Mat. 12. 33. So he maketh only two ſorts of men here, all to be good or euill: therefore he excludeth any middle ſort: and ſo conſequently denieth alſo all middle ſtate or place after this life diſtinct from heauen and hell. Secondly, we wound the former hereſie of praying for the dead, by the forme of praier preſcribed by our Sauiour, wherein he teacheth vsus to pray only for them that may doe the will of God vponupon earth, that hauehave need of daily bread for this life, and that are in danger of tentation and other euill: al which things do belong only to the liuing in this world.

Worſhipping of images, or of God in images, we doe likewiſe wound vntounto death by the ſame word: viz. by the ſecond commandement, and by infinit other Scriptures in the old teſtament, and by ſome alſo in the …ew… Acts 17 2… &c. 1. Cor. 6. 9. and 10. 7. 14 1. Pet 4. 3. 1 Iohn 5 21 Reu 21. 8. and 22. 15. Secondly becauſe we are forbidden the worſhip of the holy & glorious Angels: Reuel. 19. 10. and 22. 8. Much more therefore p. 213are we forbidden, the worſhip of dead and helpleſſe images. Thirdly, becauſe there ſhould be ſome reſemblance betwixt that that putteth vsus in mind of another thing, and the thing it ſelfe whereof it putteth vsus in mind. But there is not ſo much ſimilitude betwixt God and images as there is (according to our common ſpeech) betwixt an apple and an oyſter. For both theſe are the good creatures of God: they are both meat for man: either of both are beyond the power of man to make. But there is no agreement at all betwixt God and idols or images: What fellowſhip hath righteouſneſſe with vnrighteouſneſſe: and what communion hath light with darknes? &c. 2. Cor. 6. 14. &c. Images hauehave mouthes and ſpeake not: eies and ſee not: eares and heare not: hands and handle not, feet and walke not (as before we heard) Deut. 4. 28. Pſal. 15. 5. &c. But God hath no eies, and yet ſeeth all things; no eares, and yet heareth all things; no mouth, and yet ſpeaketh vntounto vsus by his word; no hands, and yet doth, and ruleth all things: he hath no feet, and yet is eueryevery where. Laſt of all, for images to put vsus in mind of God is derogatory to the Sacraments; eſpecially to the ſupper of the Lord, which Chriſt himſelfe inſtituted chiefly in remembrance of him. That which I hauehave ſaid of ſome of the chiefe hereſies of Popery, I might ſhew of the reſt: ſo likewiſe of other hereſies. To deale in like manner with all, would be too large for this place.

By theſe things but thus briefly written other may be vnderſtood. And thus we ſee what an excellent priuiledge the children of God hauehave by the word of God, being ſuch an armor of proofe as we hauehave heard it to be for defence of themſelues againſt all ſinnes, both of practiſe, and alſo of iudgement. Yea, this priuiledge is the greater, becauſe all the wicked and meer naturall men being without this word, are therfore in a wofull ſtate, altogether vnarmed, naked, lying open to the enemy of their ſoules, yea, being indeed in his poſeſſion, as before we hauehave often heard. For although the Apoſtle doe deſcribe other parts of the chriſtian armor, yet none can hauehave any of thoſe other parts, except he hauehave the word: The word is the moſt principall of all the reſt: as being the meanes (as before hath been ſhewed) of all the reſt. Thus much for the p. 214ſecond conſideration of the word in this place: viz. as it is a ſpeciall part of our ſpirituall armor to defend our ſelues againſt the enemies of our ſaluation.