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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

for since the Scripture only is able to make them wise to salvation the Psalmist also plainly saies that the Law of God maketh wise the simple Psa 19.7 119.130 Papist The Scripture with traditions and the Churches Exposition of them are necessary for how can you know the Scriptures to be the Word of God but by the Traditions of the Church if that had not preserved and delivered it unto you how could you ever have had the Scriptures Authour 1. I would desire you to consider what intricate Meanders you would have them walk in whom you deny to have understanding enough to go in the plain and pleasant paths of the Word of God if they say We must beleeve the Scriptures accerding to the Exposition of the present Roman Church then how shall one know whether that Church be the true Church If you say By such notes universality succession c. then what an endlesse work do you put these men whom you call simple people upon viz. reading over all Ecclesiasticall Histories of the Fathers to see whether that succession you pretend be so or no besides how doth it appear whether those notes Vniversality and Succession c. that you give of the Church be true Notes or no If you say By the Scripture then you make the Church to be known by the Scripture and not the Scripture by the Church as you pretend 't is as if you should desire to know whether your Gold were weight or no If you should say when he brought his weight how do I know whether the weight be a right weight If it should be answered If the weight weighs just as much as your gold 't is right may he not justly answer If I bring my Gold to be tried by your weight I can receive no satisfaction at all if your weight must be tried by my gold Besides those places of Scripture set down the notes of the true Church and Gods promises of preserving of it in the Truth c. which you quote for the proving that we must be ruled by the Church and that yours is that Church Those I say your very quoting proves that you will have them read and judged of by Lay-men and why then not other places of Scripture also are not other places as easie to be understood as they nay far more easie especially in Fundamentalls both for Doctrines and practice 2. As for Traditions they are wonderfull uncertain 1. Because there are divers Traditions that are very ancient and very false Clemens Alexandrinus reports that it was a constant Tradition in his time lib. 1. Stro. Clemens I say who lived about 14. hundred years ago reports That it was an Apostolicall Tradition that Christ preached but one year Irenaeus that condemns this as hereticall sets down another as a constant Tradition as false viz. That it was delivered by Saint John That Christ was very near 50. yeers old when he died Nay there was a Tradition that was as old as the time betwixt our Saviours Resurrection and Ascention It was generally reported by godly precious Saints and from the mouth of Christ as they pretended that John should not die and the mistake arose by the leaving out or misinterpreting but of one syllable Our Saviour said If I will and the Report went I will that thou come Abundance of other instances which are to be found almost in every one of the Fathers that lived near Christs time 3. There is abundance of disagreement on the Traditions of the Fathers for that which one Father accounts Apostolicall another accounts hereticall 4. This is no new practice for 't was in all ages the custom of false Prophets and Hereticks to pleade Traditions nay by their Traditions to make the Word of God of none effect as Mat. 13. and if you shall say so Hereticks make use of Scriptures but as for Scriptures we are on all sides agreed that it is a true rule and nothing ought to be taught contrary to it and we have the example of our Saviour and the Apostles for proving doctrines by Scripture 5. You Papists do not give us a Catalogue of Traditions and indeed those that you call Apostolicall Traditions wherein you differ from us 'T is a very easie thing to prove you the very yeer or at least the Century when they first sprang up but you use to amuse and silence poor simple people by putting upon your error the glorious titles of Apostolical Traditions and practice of the Primitive Church which you know they are not able to contradict in saying of our Religion that it began in Luther in K. Henry the 8. daies as if one should say Moses his Law was no ancienter then in Josias times because it had lain hid many years before and was then newly revived 6. The wickednesse of your forgery appears in this that though you pretend the current of antiquity for th innovations yet you being conscious to your selves of the falseness of this pretence have appointed an Index Expurgatorius and in your new Editions of the Fathers have left out all things that make against you and then no marvell that Antiquity seems to be folly when you make it speak what you please and hinder it from speaking whatsoever is contrary unto you Papists But though you speak so much against Traditions is it not evident that you have the Word of God by Tradition for as you cannot know but by Tradition that one whose Name was Seneca wrote those Books that go under his Name so you cannot know that this was the Word of God had not you received it from the Church Authour As a Carrier that brings a Leteer from a friend 't is not his saying that it comes from such a friend that is my main argument to make me beleeve it but I know his hand and know the matter that he writes to be such that none could write of but he because none else in the world knew that businesse but only he Insomuch that though he should bring me a Leteer to which my Friends Name was set and he should write of the same business yet I should know that it came not from my Friend by the hand and stile and if he knew not the secrets between my friend and I he would have divers mistakes concerning the businesse he wrote of by which I should discover that the Letter came not from my friend notwithstanding his Name was subscribed so for the Scriptures though the Church delivers them to us as from God yet that matter is of that nature and other intrinsecall arguments viz. holiness consent depths of mysteries and discovering all the secret corruptions of ones heart c. I know it to be the Word of God by these Arguments discover the Alcoran not to be the Word of God though the Mahumetan that delivers it to me say 't is and as for Seneca this is clear In case I were sure that there was such a one as Seneca lived

viz. for all for it is not said Give me but us c. The Prayer it self is divided into three parts 1. Introduction Our Father c. 2. Petitions which are divided into supplications Hallowed be thy Name c. and deprecations Forgive us c. 3. The Conclusion or Doxology For thine is the Kingdom c. In the Introduction 1. There is the Person prayed to viz. God 2. The relation he hath to us Our Father 3. The place where he in a more especial manner is present viz. Heaven That we are to pray to none but God is apparent 1. Because none else knows our wants Isa 63.16 2. None can know our prayers 1. Because at the same time there are an hundred thousand praying 2. Because he that knows our prayers must know our hearts because it is the heart that prayes and not the tongue otherwise though the desires were never so fervent if the words were not so significant the prayers would be lesse regarded 3. Because none else can grant our prayers 4. Because there are none so willing for he is our Father the Saints but our brethren 2. The Parent loves his children better then they one the other The LORDS PRAYER Our Father which art in heaven Hallowed be thy Name Thy kingdom come Thy will be done in earth as it is in heaven Give vs this day our dasly bread And forgive us our debts as we forgive our debters And lead us not into temptation but deliver us from evil For thine is the kingdom and the power and the glory for ever Amen THe prayer is divided into four parts 1. The Preparatory part or Introduction Our Father which art in heaven 2. The body of the Prayer which is divided into two parts Supplications which are four and Deprecations 3. The Doxology For thine is the kingdom c. Or it may be brought as hereafter shall be shewed as a reason why we beg these things of God 4. The Conclusion of all viz. Amen or if you will the praying over the whole prayer again in one word There are some small differences between our Translation and the Original The first is this Oh Our Father not Our Father The second the word art is not in the Original The third that which we translate Heaven is Heavens in the plural number For the expository part there is little difficulty I am only in this that it is said that God is in heaven 1. We must take heed that we do not understand it exclusively as if God were no where else as in Job 22.15 that God walked in the circuits of the heaven For God is as truly and as essentially in earth as in heaven and Solomon saith That the heaven of heavens is not able to contain him 2. We must take heed of thinking that God is so in heaven as a place which makes him happy for if so he should neither be infinitely nor eternally happy for heaven is not the happinesse of God but God the happinesse of heaven the heaven of heavens God is said to be in heaven 1. In respect of manifestation here we see him but darkly there face to face 2. In respect of union 3. In respect of fruition all these shall be abundantly greater for their own faith shall be turned into vision our hope into fruition our love into union Or else this may be added not onely not as a limitation of Gods presence but to distinguish him from our earthly fathers there are two words that distinguish God from our natural fathers 1. That he is in heaven 2. The word Our since there is none that is the Father of all the elect save one God We may consider these words either in themselves or as a preface or introduction to the prayer 1. In themselves the first truth therefore in the words is this that God is the Father of all his people Now God does not take empty titles upon himself but fils up whatsoever relation he takes upon himself to the utmost therefore whatsoever the tenderest lovingest parents in the world are to their children God is much more First We have our beings under God from our parents but we have our beings more from God then from them 1. Because we have it originally from God but from them instrumentally 2. We have our bodies from our parents but our souls from God Eccles 12.7 Heb. 12.10 3. We have our being but our depraved being from our parents but our well-being from God By generation we have it from our parenrt by regeneration from God 4. Though we have our bodies in some sense from our parents yet we have them much more from God for a mother knows not her childe before it be born whether it be beautifull or deformed knows not what parts it hath and what it wants but Psal 139. in his book are all our members written Secondly Parents know their children there are many Kings and Monarchs that know not their servants but none but knows their children Can you go to any mother that cannot tell you how many children she has and their names but God knows his children farre better then any parent and to help our faith God does use many rare expressions and to signifie what special notice he takes of his children Exod. 28. to write down their names is not so much as to engrave them and God thinks no matter good enough to engrave his peoples name in the preciousest stones in the world he must have for them to be engraven in nay he will have their names engraven twice as you may see Exod. 28. and Aaron is not to appear before him but with the names of his people upon his heart nay to shew that there is no precious stone or any thing under heaven that is good enough to engrave his peoples names on he engraves them in the palms of his own hands Isa 49.16 that is the first thing God knows his people by name and that is a wonderfull honour 2. A wonderfull comfort Isa 43.1 Exod. 33.12 2. God knows the dispositions of his children Psalm 103.13 3. He does more then any father for he numbers the very hairs of their heads Mat. 10.30 Nay as God knows his people so he never forgets them a father may nay a mother which is fullest of affections nay a mother may forget her sucking childe who as yet has not by any disobedience provoked her to forsake him for she is not only the nurse of it but the mother of it the son of her womb Nay a mother may forget though she has but one the sonne of her womb Isa 49.15 Nay all women may forget for it is said though they should for a woman to forget one childe if she has many but for all the women in the world to forget their childe whiles it sucks though they have no more is a kinde of an impossibility yet it is more impossible for God to forget his people Nay but God sets down the

Second Table yet in Italy Spain c. where the whole Countrey are Papists their Lives are abominable their Popes Cardinals Bishops and Priests being generally and notoriously known to be guilty of such Predigies of Lust such as were scarce ever heard of as Sir Edwin Sands in his Speculum Europae hath both judiciously and faithfully set down A Book very worthy to be read for he that shall reade that Book and beleeve that Revelation to be true cannot but he satisfied of the subtleties and abominations of Popery and 't is almost impossible for any one which is not exceedingly prejudiced not to beleeve it to be true It is written with so much candor impartiality gravity and judgement 2. The things wherein their strictnesse do most consist are of that nature That the more strict they are the more abominable for those things wherein they do place so much devotion the Apostle calls Doctrines of Devils 1 Timothy 4.1 2. and if they are liberall to their Priests and adorning of their Images c. 'T is no marvell then Fellow-Idolaters that have gone before them have been as liberall as they We reade of those that pulled their Ear-rings Exod. 22. and of those that lavished Gold out the Bagges Isa 46. 't is not enough to releeve one in the Name of a Prophet Paul was of a stricter life and conversation then any of the Papists at that very time when he was Persecutour and amongst the Philosophers the Gymnosophists even amongst the Turks there are Hermites that live with as much outward austerity as any amongst the Papists But lastly Suppose that you should know one that were very charitable to the Poor and liberall to the Ministers but was a common known Strumpet would you account such an one a Religious Woman much lesse should you account Papists to be Religious though they be never so Charitable to the Poor since they live in continuall spirituall Whoredome viz. Idolatry which is farre worse then bodily Whoredome but the most sure Preservative against Popery and all Heresies is that which I began and shall conclude withall viz. Reade Study Meditate and keep close to the Word of God and do not satisfie your selves only with Reading so many Chapters a day but understand digest and practise them nay nor be content onely with the understanding of those Truths that lie plain and open within the surface of the Chapter you reade but digge deep and see what lies within the Bowels of the Text for in the Scripture to that the words may relate are hid all the Treasures of Wisedome and Knowledge That God is the God of Abraham Isaac and Jacob lies open and plain in the very words when they are read but this Truth That the Body shall rise again is as truly contain'd though not as manifestly expressed in the words and our Saviour saith that they understood not that Scripture upon that very ground because they understood not this Truth included in it viz. that the Resurrection was proved by that Text and so I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them which are sanctified OBSERVATIONS Upon the fourth Chapter of MATTHEW MATTHEW IV. I Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil THen Immediately there were no disseminata vacua in the performances of our Saviour Christ did sometimes rest but was never idle if you referre it to the former verse the last of the third Chapter the point is this After great spiritual consolations or visions we should do well to expect great trials and temptations which are laid upon us lest by such revelations or comforts we should be exalted above measure so 2 Cor. 12.7 If we consider this with that which followeth the observation is 1. In respect of us that God useth to fit us for great imployments with great temptations 2. In respect of Christ that from the beginning of our Saviours undertaking the work of our redemption all was full of trouble and misery the devil opposeth the beginning of good works and we should learn from him to resist the beginnings of sin Jesus was led 1. To shew that he did not resist he was not drawn but led We may learn willingly to follow the leadings of the Spirit not to refuse to follow God into affliction temptation c. 2. It shews that he did not go himself into temptation We should not run into temptation we must resist the devil and he will slee but neither may we call him forth to battel nor pursue him when he flies By the Spirit The Spirit that is the holy Ghost for if by the Spirit should be meant the devil it should runne thus He was led by the Spirit to be tempted of him and that our transtatours take it so is plain it is written with a great S for thorowout the whole Bible when Spirit is printed with a great S the holy Ghost is meant as the Translators imagine one may be led by God into temptations for else it were needlesse and improper to pray God not to lead us into temptation for we never deprecate things that are impossible Into the wilderness This was not the wildernesse of Judea where John preached for there were locusts and wilde honey so that Christ need not have fasted for want of food 2. When it is meant of that wildernesse it is alwayes added of Judea but when it is spoken without any addition it is meant of the wildernesse where the children of Israel were fourty years But why thither to be tempted 1. Because that was the fittest place for that temptation which he first was to be tried withall viz. hunger for there was no food Matth. 15.33 2. Because there he was alone 1. Because the devil might have full opportunity and liberty to tempt him 2. To shew the excellency of that victory none other had any hand in it for he was alone and without any assistance he overcame the devil that which we may learn from this is That by being alone one gives the devil opportunity to tempt one take heed therefore of being alone but if you shall say Doth not our Saviour advise us to be alone to enter into our closet and shut the door Mat. 6.6 all meditation private prayer and reading would be taken away by this advice I answer with our Saviour John 16.32 So if thou hast the company of God and art in his presence by meditation and prayer or any holy duty thou art not alone therefore the advice still stands in force be not alone but be sure that when thou art corporally alone thou be not spiritually alone but by holy thoughts have God in thy company 2. Learn from hence the way to overcome divers temptations Art thou alone and doth Satan set upon thee by melancholy thoughts or lustful thoughts humbly fervently and shortly desire almighty God to

had been because Satan desired him so to do then he would not afterwards have yeelded to any of Satans desires but apparent it is that God himself yeelded to Satan in the trial of Job in the deceiving of Ahab and Christ in bidding them to go into the swine 1. Our Saviours answer doth not import any such thing but he answers to the temptation not the tempter for his answer shews that the thing it self ought not to be done whosoever had moved it and so all his answers are 2. Why did he answer Satan 1. To shew that there cannot be so much said for sinne but all may be answered and more said against it 2. If by power he had overcome Satan he had not left us an example for we have not the power our Saviour had we have the same Scripture 3. If he had overcome him with power this time he should have hindred Satan from tempting him any more 4. Some say there were two things that Satan desired to sinde out and accomplish 1. He desired to make Christ sinne 2. He would fain know whether he were the son of God now if our Saviour had by power overcome the devil he had satisfied him in one of his intentions for he had fully shewed himself to be the son of God It is written That is in the word of God for as we call the word of God the Bible and the Scripture because it is the chiefest of all books and of all writings so did the lews 1. He doth not say where that it was written in Deuteronomy for that were needlesse for one book is not of more authority then another 2. It was needlesse in respect of Satan for our Saviour well knew that Satan was so versed in Scripture that he need not tell him where any thing was written 3. To teach us that we also should be so well versed in Scripture that when any thing is quoted for Scripture we should not only be able to know whether it be Scripture or no but to know the very place where it was written Why did not our Saviour say what he pleased to say upon his own authority since our very Saviours words are of equal authority with the holy Scripture But by Scripture 1. That he might not appear to be God 2. That he might so overcome the devil that we might follow him which we could not if he had used his own authority 3. That we might not relie on reason in things of salvation for reason is not able to overcome temptations for reason is not able to finde out all sinne so St Paul a learned man confesseth that he had not known it to be a sinne except the Law had said Thou shalt not covet Rom. 1. and if one cannot by reason finde out sin we cannot know what is a temptation for how is it possible to know when one is perswaded to sin if one doth not know what is sinne 4. That he might shew us the sure way to vanquish all the fiery darts of Satan Gildas the ancientest of all our English Divines cals the two Testaments the two shields of the Saints 5. But where is it thus written not in the self same words any where for the words are not so in the Hebrew the Septuagint have them so but why did not our Saviour use the words according to the Hebrew I answer that it doth not appear that our Saviour used these words for this Gospel being written first in Hebrew and after translated into Greek divers things are added in the Greek which very probable were not in the Hebrew copy as for example Matth. 1. You shall call his name Emanuel which is saith the Text God with us and so here because the Septuagint translation is generally known more then the Hebrew but you will again say Since the Septuagint differs in divers things from the Hebrew how can one bring any proof from it I answer that though places of Scripture are often quoted after that translation to prove yet the passage of such places where the difference of one lies never is brought to prove any point as in this place of Scripture Man He doth not say the sonne of God lives not 1. For it is not so written and he would confute Satan by Scripture for the reasons above mentioned 2. Because he would not make it known that he was the sonne of God 3. And chiefly because he would give him such an answer that might agree with us if he had said the sonne of God and not man we could not have said so 2. Man to shew the special providence of God towards man for other creatures God doth by his perpetual ordinary providence feed and sustain but works not miracles but for man he doth Lives not by bread only Three things are included 1. That man doth live by bread that is one thing by which he lives or the instrumental cause of his bodily life and nourishment for if bread were not any thing whereby he lived it were not proper to say he lived not only by bread 2. That bread is not a sufficient cause of life though one have bread one may die 3. Not absolutely necessary though one have it not we may live But by every word that proceeds The meaning may be this 1. That though a man have no bread yet God can give other things to nourish as he did Manna in the wildernesse upon which indeed these words are spoken in Deuteronomy 2. Or thus that there are other things required for nourishment then bread for if God had not by his word as well given the stomack a power to digest and chylifie and to the liver to sanguifie there could be no nourishment The answer of our Saviour stands thus 1. It is not necessary that I should make these stones bread since God can otherwise provide for me notwithstanding I am in the wildernesse 2. As your advise is not necessary one may not follow it and yet do well so it is not full if you take the second sense of the words for though one hath bread yet there is more required for every word of God the word whereby the stomack hath power to digest is required or thus there are two lives of men and two words of God the life of nature and the life of grace the word of God may be taken for that command of God whereby he created all things or it may be taken for the Scripture if you take life and the word the first way I have explained it already Bread also may be taken for natural bread and sacramental bread if you take it the second way then thus the life of grace is not only by eating the sacramental bread but also by obeying the rest of the commands of God this is the fittest place of Scripture that can be chose for when the children of Israel were in the same place the wildernesse and in the same straits wanted bread God sent them Manna and