A Short Treatise Containing the Principal Grounds of Christian Religion, Catechism · Question 7 – Question 8
Q. How elſe?
A. By 12 the kGen. 17. 1. Pſal. 50. 1. Eſa. 44. 24. Exod. 20. 1. 2. 1. Cor. 11. 23. Ioh. 3. 36. 1. Cor. 1. 23. Ioel. 1. 1. 2.ſtyle, lPſal. 19. 8. Rom. 15. 4. Rom. 7. 7. Zeph. 2. 11. Zach. 13. 2. Act. 5. 39. Act. 9. 5. 20, 21. Phil. 1. 12. 13. Rom. 15. 19. 2. Cor. 4. 8. 9. 10.13 efficacie, ſweete mGeneſ. 3. 15. and 49. 10. Eſa. 9. 6. Dan. 9. 24. Matth. 1. 18. Act. 10. 43.14 conſent, admirable nPſa. 119. 129. 138. 172. Deut. 4. 5, 6.15 doctrine, excellent oIoh. 20. 31.16 ende, and the witnes p2. Tim. 3. 16. 2. Pet. 1. 19.17 of the Scripture it ſelfe.
Expoſ. 12. By the ſtyle of Scripture, we vnderſtand not the externall ſuperficies of words, but the whole order, character, frame, and comprehenſion, which fitly agreeth to the dignitie of the ſpeaker, & nature of the argument, and is tempered according to the capacity and condition of them for whoſe ſakes it was written. Indeed eueryevery Prophet and Apoſtle almoſt, had a peculiar ſtyle; Eſay is eloquent, ſweet, and more adorned; Salomon accurate, Ieremie vehement, and more rough; Amos ſimple, but all are diuine. Theſe things declare the maieſtie of the ſtyle: 1. The titles that the author of holy Scripture doth iuſtly challenge vntounto himſelfe, which import independance of nature, Exod. 3. 14. ſupereminencie of power and ſoueraigntie, Pſal. 50. 1. 2. excellencie both of properties & workes, Gen. 17. 1. Eſa. 42. 5. and 40 12▪ 26. 2. The manner vſed in teaching, commaunding, promiſing, and threatning. Things aboue reaſon, hidden myſteries, ſuch as exceed all humane capacitie, are vnfolded, without all argumentation or furniture of perſwaſion, 1. Cor. 2. 7. and wee are required to vnderſtand and beleeue them, relying vponupon the truth and credit of the reuealer. In giuing the law, no proeme is vſed, but, Thus ſaith the Lord; no concluſion, but, The Lord hath ſpoken. Exod. 20. 1. 2. Commandements of which no reaſon can be rendered, are enioyned. Gen. 2. 17. and that which a naturall man would account fooliſhnes, is peremptorily and with great ſecuritie required, Ioh. 3. 36. 1. Cor. 1. 23. 24. no argument beeing brought to perſwade, or confirme the equitie of thoſe commaunds, but onelyonly the will of the Commander. Promiſes aboue likelihood are made, to aſſure of performance; no reaſon is alledged, but, I the Lord hauehave ſpoken, Eſa. 51. 22. and 52. 3. 4. and to incourage againſt difficulties and dangers preſent, diuine aſſiſtāce is promiſed both as neceſſarie and ſufficient. Ex. 4. 12. Ioſ. 1. 9. Ier. 1. 8. Eſa. 43. 5. In the manner of threatning alſo, the like notes of the diuinitie of the ſtyle may bee obſerued. 3. That without reſpect of perſons, he doth preſcribe lawes to all men, priuate perſons, and publike Magiſtrates, whole Kingdomes, and ſeuerall eſtates, commaunding what is diſtaſtfull to their nature, and forbidding what they approue, promiſing not terrene honour, but life euerlaſting if they bee obedient; threatning not with racke or gybbet, but eternall death if they diſobey. Ioel. 1. 1, 2. Io. 3. 16. 1. Sam. 12. 25. 4. That the Miniſters of the Lord of Hoſts do require attention, faith, and obedience, to whatſoeuer they ſpeake in the name of the Lord, whether it were propheſie, commaundement, or rebuke; whether they called to repentance, and reformation of things amiſſe, or exhorted to obedience. 1. Cor. 11. 23. Mic. 1. 1. 2. The lowe and humble manner of ſpeech, vſed in holy Scripture, cannot iuſtly offend any man; for it was penned to the vſe and behoofe both of the learned and vnlearned. Rom. 1. 14. though the phraſe bee plaine, the matter is high and excellent, profound and vnutterable. Hoſ. 8. 12. Act. 2. 11. Eaſineſſe and plainneſſe doth beſt beſeeme the truth: a pearle needs not painting, nor truth to be vnderpropped with forraine aids, it is of it ſelfe ſufficient to vphold and ſuſtaine it ſelfe: it becomes not the Maieſtie of a Prince to play the Orator; and though the Scripture bee ſimple in word, it is great in power: no writings of Man though neuer ſo well ſet forth, with wit, words, order, or depth of learning, can ſo inlighten the mind, mooue the will, peirce the heart, or ſtirre vp the affections, as doth the word of God. Neither do the Scriptures want eloquence, if the matter bee well weighed; no writing doth, or can equalize them in pithineſſe of propheſying, or feruentneſſe of praying. The ſong of Moſes, and the beginning of Eſay, in varietie and force of eloquence, do farre exceed all autors, Greek & Latin; if compariſon be made betwixt thoſe places & whatſoeuer is moſt excellētly indited by man, either in Greeke or Latin, you may eaſily diſcerne, the one was written by a diuine, the other by an humane ſpirit.
13. The efficacy of this doctrine doth powerfully demonſtrate the diuinitie thereof; for it conuertes the ſoule, illightens the eies, Pſa. 19. 7, 8. diſcouers ſinne, Rom. 7. 7. conuinces the gainſaier, 2. Tim 3. 16. killeth and terrifieth, 2. Cor. 3. 6. reioyceth the heart, Pſal. 19. 8. Pſal. 119. 103. quickneth, Pſal. 119. 50. 93. and comforteth, Rom. 15. 4. manifeſteth the thoughts. 1. Cor. 14. 25. ouerthrowes falſe religions, caſteth downe ſtrong holds, and the whole kingdom of Satan, ſtoppeth the mouth of Oracles, deſtroies Idols. 2. Cor. 10. 4. Zeph. 2. 11. Zach. 13. 2. and remaines inuincible notwithſtanding all oppoſition. Act. 5. 38. 39. Theſe things commend the efficacy of this word. 1. The nature thereof is oppoſite to the wiſedome and will of a naturall man. 1. Cor. 1. 21. and 2. 14. Rom. 8. 6. and yet it hath preuailed. 2. It hath preuailed, not onelyonly with the groſſe, and ſottiſh Gentiles, who ſerued other Gods, Gal. 4. 8. but euen with the moſt feirce and bitter enemies thereof. Act. 9. 5. 6. 20. 21. 3. The enemies who did oppoſe this truth, were many, mighty, and ſubtile; as principally the Deuill out of his hatred againſt Gods glory, and mans ſaluation. Eph. 6. 12. Apo. 2. 10. and the Romane Emperours as his inſtruments, the reſt of the world furthering, and the Iewes, ſtirring them vp; all which out of their louelove to falſehood and Idolatrie, and their malice againſt the Chriſtian religion, did with incredible fury, and vigilancie, labour the vtrer abolition of this truth. Act. 4. 27. and 9. 2. Matth. 10. 18. 22 Io. 16. 2. Act. 13. 50. and 14. 2. 5. 19. 1. Theſ. 2. 15. 16. 4. The perſons whom the Lord did chuſe to be publiſhers of this heauenly doctrine, were in number fewe, in outward appearance ſimple, rude, baſe, and weake; and ſometimes alſo negligent. Matth. 4. 18. 19. 20. Luk. 6. 13. 2. Cor. 4. 7. 8. Matth. 13. 25. 5. Theſe ſimple and weake men, ſubdued the world by preaching the Croſſe of Chriſt, and preſcribing long ſuffering, and patience. 1. Cor. 2. 4. 1. Theſ.. 3. 4. Act. 9. 16. 2. Tim. 3. 12. The number of all ſorts, ages, condititions, ſexes, & nations who gaue credit to this doctrine, & confirmed the ſame with the loſſe of their liues, was innumerable. Apo. 6. 9. 10. 7. In ſhort time a great part of the habitable world was conuerted & brought to the obedience of faith, ſo that Paul filled all places frō Ieruſalem to Illyricum, with the ſound of the Goſpel. Col. 1. 6. Rom. 35. 19. 8. The more the truth was perſecuted, the more it did preuaile. Act. 8. 3. 4. Phil. 1. 14. 9. Though the Iewes were waſted with many and great ſlaughters, yet the Scriptures did ſtill remaine ſafe, and intire in their cuſtody: when the Hebrew language did lie almoſt vnknowne, and had periſhed altogether, had not the Lord prouided for religion; then by the Iewes the deadly enemies of Chriſt, was the doctrine of Chriſtian faith preſerued. 10. To theſe we may adde, the dreadfull iudgements of God, which fell vponupon the perſecutors of the Chriſtian faith; amongſt whom, ſome were forced at their laſt gaſpe, to acknowledge the diuinity of this word. All which things doe ſtrongly confirme, the propagation, defence, and conſeruauation of this truth and doctrine, to be admirable and of God.
14. The ſweette and admirable conſent which is found in all and eueryevery part of Scripture, cannot be aſcribed to any but the Spirit of God; each part ſo exactly agreeing with it ſelfe and with the whole. Io. 5. 46. This may ſufficiently appeare, by comparing the propheſies of the old Teſtament touching Chriſt, the calling of the Gentiles, and reiection of the Iewes, with the accompliſhment of them, declared in the Newe. Gen. 3. 15. and 12. 4. and 49. 10. Numb. 14. 17. Dan. 9. 25. Matth. 1. 18. Luk. 1. 55. and 24. 27. 44. Act. 26. 22. Deut. 32. 21. Mal. 1. 10. 11. Pſal 2. 8. and 110. 2. Act. 11. 18. Pſal. 118. 22. 23. Matth. 21. 42. Such exact conſent as here is to be found, is impoſſible to be fained of men, or Angels, as the things foretold were remooued from their knowledge and finding out, vntill they were reuealed. Theſe conſiderations giuegive ſtrength to this argument. 1. The length of time in which this writing continued, viz. from Moſes vntil Iohn, which preuented all conceits of forgery, ſince they were not written in one, nor yet in many ages. 2. The multitude of bookes that were written, and of writers who were imployed in that ſeruice. 3. The diſtance of place, in which they were written, which did hinder that the writers could not conferre together. Ier. 2. 1. 2. and 36. 5. Ezeck. 1. 1. 4. The ſilence of the aduerſaries, who in all that long ſpace mentioned, whiles the Scripture was in writing; could neuer detect any thing in thoſe bookes, as falſe, or erroneous; whoſe ſilence is of great weight in this caſe, becauſe they were eie witneſſes of thoſe things which our Sauiour taught, did and ſuffered, according as it was propheſied of him, ſo that they knowe the propheſies, ſau… the accompliſhment of them, and were acquainted with that which the Apoſtles had written. If the Prophets or Apoſtles, who wrote the ſame hiſtories, doe ſeeme to diſſent in any circumſtances, this doth nothing derogate from their authority; for in themſelues they differ not, the fault is our ignorance, and apprehenſion: by a right and iuſt interpretation, they may eaſily be reconciled; and the diſſonancy which ſeemes to be amongſt them in ſmall things, doth free them from all ſuſpition of fraud; and their ſweet conſent in all matters of importance, doth conuince that they wrote by the guidance of the ſame Spirit. If they had all written one thing, they might ſeeme ſuperfluous; if each a new hiſtory, there could appeare no ſteps of conſent; when they relate the ſame ſtory with the ſame circumſtances, they hauehave their vſe, one ſometimes ſpeaking more plainely then the other; and when they agree in matter, but ſeeme to diſſent in circumſtance, the truth is the more confirmed, an argument of fuller credit may be drawne out of that diſſent; for as the Heathen man obſerueth, too exact diligence is neither approoued of al, neither doth it want ſuſpition. To this ſweete agreement of holy Scripture with it ſelfe, it might be further added, that it agreeth with all other truth whatſoeuer; there is nothing true in diuinity, which is falſe in Philoſophie; nothing in Phyloſophie is repugnant to the truth in divinity, but it may be ouerthrowne by the principles of right and true Phyloſophie.
15. The matter intreated of in holy Scripture is diuine and wonderfull. It explicats vntounto vsus, th… nature, properties, and high acts of God, purely and holily. It deſcribs the perſon of Chriſt, ſo fitly, excellently, and conueniently, that if the mind of man conſider it attentiuely, of neceſſity it muſt acknowledge, that it doth exceed the reach of a finite vnderſtanding. It diſcouers vntounto vsus the miſery and corruption of man by nature, incomprehenſible louelove of God in Ieſus Chriſt towards man, that happy reconciliation (if we may ſo ſpeake) of his iuſtice and mercy by his infinite wiſedom, ordaining Ieſus Chriſt to be our Mediator, and it vnfolds the couenant of grace which God made with man after his fall; all which can be drawn from no fountain but diuine reuelation. 1. Cor. 2. 7. 8. Eph. 3. 4. 5. Col. 1. 26. The Scripture alſo containes the lawe of God, which teacheth the dutie of man, and that is wiſe and iuſt, the Gentiles themſelues being iudges. Deu. 4. 5. 6. 7. In the precepts, diuerſe notes of diuinity may be obſerued; as 1. The ſurpaſſing excellencie of the act, requiring that we ſhould denie our ſelues, and lead our liues according to the appointment of the Lord. Matth. 16. 24. 25. Rom. 8. 12. 13. 2. The wonderful equity that doth appeare in eueryevery commaundement. 3. The admirable ſtrangenes of ſome acts, which a naturall man would count fooliſhnes, yet preſcribed as neceſſary. Io. 3. 36. and 8. 24. 4. The manner how obedience is required, viz. that it proceed from a pure heart, a good conſcience, and faith vnfained. Deut. 6. 5. 1. Cor. 13. 2. 1. Tim. 1. 5. 5. And the perfection of the law commaunding and allowing all good, but forbidding and condemning all ſinne and wickednes, of what kind ſoeuer. Take a briefe veiwe of the ten commaundements, are they not plaine, pure, briefe, perfect, iuſt, extending to all, binding the conſcience, and reaching to the very thoughts? and doe not all theſe things commend vntounto vsus the iuſtice, wiſedome, holines, omnipotencie, omniſcience, perfection, and abſolute ſoueraignty of the lawgiuer? The promiſes and threatnings annexed to the law, will ſuffer vsus to acknowledge none other author of them but the Lord alone: for none can make them but he, he only can giuegive eternall life, and inflict eternall condemnation. Moreouer theſe are ſo ſet together with the commandements, as they can mooue none, but only the conſcience of him who doth acknowledge the Commandements to be diuine.
16. The ende of the Scripture is diuine, viz. the glorie of God, and the ſaluation of man, not temporall but eternall. The doctrines, precepts, prohibitions, and narrations, are all referred to the ſetting forth of Gods praiſe, which ſhewes that they are from aboue. Ioh. 7. 18. and 5. 41. and 8. 50. 54. Gal. 1. 10. And to ſpeake truth, what is more equal, then that all things ſhould returne thither, whence th…y had their beginning. This word alſo doth point out vntounto man, what true bleſſednes is, and how he may be reconciled vntounto God, beeing loſt by ſinne; which is a firme demonſtration to prooue vntounto vsus the diuinitie thereof: for what is more agreeable to the wiſedom, bountie, mercy, grace, & power of God, then to reſtore man fallen, and to make him partakers of eternall happineſſe? and who can ſhewe vntounto man how hee may be admitted into Gods fauour hauing offended, or direct & lead him forward in the path of life, but the Lord alone? Theſe arguments are of great force, whether they bee ſeuerally or ioyntly conſidered, and doe as ſtrongly prooue that the Chriſtian Religion is only true, as any other reaſon can, that there was, is, or ought to be any true religion.
17. This teſtimonie of Scripture it ſelfe is moſt cleare, certaine, infallible, publique, and of it ſelfe worthy credit, it beeing the teſtimonie of the Lord himſelfe, who is in all things to be beleeued: But the external light of arguments, and teſtimonies brought to confirme and demonſtrate, muſt be diſtinguiſhed from the inward operation of the holy Ghoſt, opening our eies to ſee the light ſhining in the Scripture, and to diſcern the ſenſe thereof. 2. Cor. 1. 22,
Q. Theſe reaſons may conuince any be he neuer ſo obſtinate, but are they ſufficient to perſwade the heart hereof?
A. No: the teſtimonie of the 18 Spirit is neceſſarie q1. Cor. 2. 14., and onelyonly all-ſufficient for this purpoſe.r. 1. Ioh. 2. 20. 27.
Expoſ. 18. By nature we are blind in ſpirituall things, 1. Cor. 2. 14. Matth. 15. 14. though therefore the Scripture be a ſhining light, Pſal. 119. 105. yet vnleſſe our eies be opened, Pſal. 119. 18. Act. 26. 18. wee cannot ſee it, no more then a blind man doth the Sunne, Ioh. 1. 5. Th… Spirit is the author of ſupernatural light and faith, 1. Cor. 2. 8, 9. Eph. 1. 17. 1. Ioh. 5. 6. 10. by the inſpiration thereof were the Scriptures written, 2. Pet. 1. 21. the ſecrets of God are fully knowne vntounto, and effectually reuealed by the Spirit, 1. Cor. 2. 10. the ſame law which is written in the Scriptures, the Spirit doth write in the hearts of men that be indued therewith. Eſa. 59. 21. Heb. 8. 10. For which reaſons it muſt needs bee, that the teſtimonie of the Spirit is all-ſufficient to perſwade, and aſſure the heart that the Scriptures are the word of God. To preuent miſtaking therein, obſerue theſe rules. 1. The Spirit of God doth aſſuredly perſwade our conſciences that the Scriptures are of God, by enlightning our eyes to behold the light, writing the law in our hearts, ſealing vp the promiſes to our conſciences, and cauſing vsus ſenſibly to feele the effects therof, 1. Cor. 2. 12. Luk. 24. 45. 1. Cor. 14. 37. Ier. 31. 33. 2. Cor. 1. 22. 1. Theſ. 1. 5. with 1. Theſ. 2. 13. Act. 16. 14. 2. This perſwaſion of the Spirit, is more certain then can bee prooued with reaſon, or expreſſed in words: for things doubtfull may be proued, but things in themſelues moſt cleare and certain, be aboue all proofe and reaſon, as the ſhining of the Sunne needes not to be confir…ed by argument to him that hath his eyes open to ſee the light thereof. 3. This teſtimonie of the Holy Ghoſt, is certaine and manifeſt to him that hath the Spirit, but priuate not publique, teſtifying onelyonly to him who is endued therof; but not conuincing others, not confirming doctrines to others. 4. This teſtimonie of the Spirit is not to be ſeuered from the word, which is the inſtrument of the holy Ghoſt, and his publique teſtimonie. It is not therefore iniurious to trie the Spirit by the word of God, 1. Ioh. 4. 1. ſeeing there is a mutuall relation between the truth of the partie witneſſing, and the truth of the thing witneſſed; and the holy Spirit the author of the Scripture, is eueryevery where like vntounto, and doth euerie where agree with himſelfe. 5. The teſtimonie of the Spirit doth not teach or aſſure vsus of the letter…, ſyllabes, or ſeuerall words of holy Scripture, which are onelyonly as a veſſell, to cary and conuey that heauenly light vntounto v…; but it doth ſeale in our hearts the ſauing truth contained in thoſe ſacred writings; into what language ſoeuer they be tranſlated. Eph. 1. 13. 6. The Spirit doth not lead them in whom it dwelleth, abſolu… ly and at once into all truth, but into all truth neceſſarie to ſaluation, and by degrees. Ioh. 16. 13. with Act. 1. 6. & 11. 2. ſo that holy men partakers of the ſame Spirit, may erre in many things, and diſſent one from another in matters not fundamentall.