the stoutest hearer with Faelix tremble and the most stubborne with the souldiers cry out Men and brethren what shall wee doe to be saved Although it bee contrarie to mans corrupt nature yet hath it in all ages won some unto it wheresoever it came and by an admirable force inclining their hearts from vice to vertue The Spirit in us lusteth after envie but the Scriptures gives more grace a 〈◊〉 19.7 Hebr. 4.12 that is the Scriptures offer grace and abilitie to doe more then nature can doe Nature cannot heale a spirit that lusteth after envy or after money or after uncleannesse b Iames 4.5 6. but the Scripture offer more grace to overcome any of these sinnes bee they never so strong Seventhly the certaine prophecies of things to come which none but God could foretell Eightly the admirable preservation of it against time tyrants many other books have beene written which now are lost or falsifyed or grosly corrupted but the Lord by a speciall providence hath still preserved the fountain of the Scripture pure and entire Thus God by his especial care of them shews them to be no other then his divine Oracles Ninthly the Divells rage against those that desire and endeavour to regulate and moderate their conversations according unto the Scriptures those that walke contrarie unto them he keepes in peace c Luke 11.22 and persecutes with war hatred and rage onely The woman and her seed d Apoc. 12.13.15.17 who conforme themselves according to the will of God manifested unto them in his word Tenthly the judgement of God upon those that have opposed it and the professors of it as might bee proved by innumerable examples taken from all ages to instance but only upon the ten bloody persecutors none of them escaping hence out of this life without a stroke of vengeance and some remarkeable iudgement Eleventhly the constant couragious and cheerefull sufferings of many millions of Martyrs who have shed their bloud for the Gospel of Christ and truth of God Twelftly a gracious simplicitie in the writers of these bookes of the Old and New Testament neither fearing their friendes nor themselves but most freely and impartially setting downe their owne faults and infirmities as well as others testifying thereby that in writing they were guyded by the Spirit of God and of truth Thirteenthly the eviâ—ence of Gods Spirit working in the hearts of his Children assuring them that the Scriptures are the word of God whereunto they may safely leane without the least feare or suspicion of error e 2 Pet. 1.9.1 We have a more sure word of Prophesie whereunto you doe well that yee take heed c. Againe The bookes of Scripture containe many mysteries above the reach of humane reason although not against reason because wee may discerne a truth in them and that by groundes and principles of reason Againe the speeches of Scripture aime not at by respects but simply and absolutely give and ascribe all glory unto God alone and above all things perswade us to seeke the glory of God making that the end and aime and primary scope of all our actions Againe a reconciliation of Iustice and Mercy propounded in the Gospell both which meete sweetly in Christ Iustice as it were in a sort giving place unto Mercy Againe the heavenly order set downe and observed in Scripture shew them to be divine there is in the Scripture a fourefold order 1. Ordo naturae 2. ordo coniugalis thori 3. ordo historia 4 ordo dignitatis An order of nature of marriage of history and of dignity all which orders the Scripture marks and for sundry reasons setteth one before another first in setting down the Patriarkes it observeth the order of nature as they were borne As first Reuben then Simeon then Levi then Iudah c. Secondly there is Ordo coniugalis thori according to their birthes and so the children of free women were set first Thirdly there is Ordo dignitatis so Sem is placed before Iaphet for dignitie although hee were yonger So in this Gospell Saint Matthew observes this order Mat. 13. Hee bringeth forth new and old New is first in dignitie although old first in time so Ephes 2. Apostles and Prophets Fourthly there is an order of History observed also by Scripture as in the first verse of the Gospell The booke of the Generation of Iesus Christ the sonne of David the sonne of Abraham Why is Abraham put last after David because the historie is to begin at him So 1 Chron. 3.5 Salomon is placed last amongst his brethren because the Historie was to begin at him yea if we shall marke the heavenly order that is amongst the Evangelists they will shew us that the Scriptures are divine Saint Marke beginneth at the workes of Christ Saint Matthew ascendeth higher to the Birth of Christ Saint Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the Divinitie of Christ and his eternall Generation Lastly a constant and perpetuall testimonie of the Catholique Church which wee call Ecclesiasticall Tradition the Church in all ages allowing of these Bookes as truly Canonicall or as sure certaine and infallible rules of direction for our lives and conversations yea although the Papists themselves dispute of the authoritie and perfection of the Scriptures whether they be perfect and of themselves sufficient unto salvation without Tradition or whether they have authoritie from themselves and witnesse in themselves or from the Church and how we without the consent and testimonie of the Church know them to be Scriptures yet to my knowledge there is no learned Papist doth question the question in hand viz. whether these Bookes of the Old and New Testament be the divine word of God or no neither is there any controversie betwixt us and them in this particular they with us agreeing that the Old and New Testament and every booke in either were written by holy men of God as they were inspired by the Spirit of God a 2 Pet. 1. And thus much for this first generall question The second followes Quest 2 How are the Scriptures divided I answer Foure manner of wayes Answ viz. first in bookes Canonicall and Apocryphall Secondly the Canonicall Bookes are divided into the Old and New Testament Thirdly the Canonicall bookes of the Old Testament into three parts 1. Into the Law i. e. the five Bookes of Moses 2. Into the lesser and latter Prophets 3. Into the Bookes which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Writings The Canonicall Bookes of the New Testament are also divided 1. Into Bookes Historicall 2. Epistles 3. Propheticall as the Apocalypse Fourthly the last division of all the Canonicall Bookes both of the Old and New Testament is taken from the summe of the whole Scriptures and that is into the Law and Gospell b Zanch de sacra script f. 22 Having to handle this question elsewhere more largely I passe here thus briefly
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
also to be a corner stone to joyne Iewes and Gentiles in one in him q Col. 3.11 and therefore he had a warrant from God and a particular calling to doe this Secondly consider thine owne strength least in stead of converting of them thou be perverted by them they had neede of strong men in grace that undertake to cure the wicked least that themselves bee seduced Thus Christ was a lambe without spot in him was no sin found and therefore having a calling he might safely dwell and converse and eate with sinners Vers 23 §. VERS 23. And he came and dwelt in a cittie Sect. 1 called Nazareth that it might be fulfilled which was spoken by the Prophet hee shall bee called a Nazarene Quest It is heere doubted where is this written in what booke by what Prophet Answ 1 To this first some answer a Chrysost Theophil Muscul that the booke is lost wherein this Prophecie was contained because many sentences are recited in the New Testament which are no where extant in the Old and this came as they thinke through the envy and malice of the Iewes but this reason seemes weake for if any such bookes were in the Apostles time and were by them received as the divine and infallible oracles of God it is not likely that now they are lost they being neither envious nor negligent but of this wee have spoken in the fifteenth verse Answ 2 Others answer b Iunius s that Christ is heere said to have beene thus spoken of by the Prophets He shall be call a Nazarite because hee is by them set forth by the name Netzer a branch which appellation howsoever it was not understood any otherwise but as setting forth a branch comming out of a Kingly stocke yet mystically withall is intimated thereby in what place hee should be brought up Others to this purpose c Weemse Christ Synag f. 49. reade this verse thus he shall be called a Netzerit not a Nazarit because he is called Netzer d Zach. 6.12 a branch the Evangelist thus expounding the Prophet in sense though not in words because Christ was not a Nazarit and thus this author would interpret Saint Matthewes words he shall be called a flower or a branch Thus I say these thinke that Christs name was not Nazareus but Netzer which signifies a Branch e Esa 11.1 Zach. 3.19 6.12 And the reason they give for this is because it is said dictum per Prophetas in the plurall number as it was said by the Prophets f Hierom. Iunius s This reason is altogether disliked by learned Beza upon a double ground the first is because although this Testimony be found but in one of the small prophets yet it is said to be spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets because all these 12. small Prophets were joyned in one booke Secondly because this verse is quoted from the book of the Judges which booke was written by diverse severall Prophets and therefore it may be understood thus dictum per Prophetas that is written in that booke which was pâ—nned by diverse Prophets The most part answer that this verse is taken Answ 3 from Iudg. 13.5.7 The child shall be a Nazarite unto the Lord. for 1. Sampson is called a Nazarite 2 he was a type of Christ 3 therfore Christ is called so spiritually 4 therfore that which they will not acknowledge God hath thus brought to passe viz. that they shall call him a Nazarene Heere then wee must diligently observe how Sampson was a Type of Christ First in his birth which I. was prophetically foretold g Iudg. 13.5 II. from his birth he was prepared in that same verse III. ordained for the good of Israel in that same place also Thus the birth of Christ was foretold h Esa 9.6 himselfe also prepared and ordained to save his people i Matth. 1.21 Secondly in his life 1. hee was full of strength and employed it for the protection of the Iewes so Christ is a strong rock stronger then Sathan and all his instruments and therefore will protect his children k Luk. 11.22 2 Sampson marries a Gentile so Christ marries the heathens receiving them into an everlasting covenant 3 he overcame the Lyon and drew hony from him so Christ overcame Sathan that roaring Lyon that he might give liberty and life and salvation which is sweeter then honey unto his servants 4 Sampson for the love of an harlot exinanivit se suffered himselfe to be emptied stripped disrobed and deprived of his strength so Christ disrobed himselfe of glory and tooke the lowly shape of man upoÌ„ him for mans sake who had played the harlot with many lovers l Rom. 5.6.7 Thirdly in his death 1 Sampson was slaine by his enemies so was Christ 2 he revenged himselfe more in his death then in his life m Iudg. 16.30 so Christ by his death overcame death hell and the devill n Heb. 2.14.15 1 Ioh. 3.8 And thus we see from whence this verse is gathered by the Evangelist § 2. He shall be called a Nazarene Wee Sect. 2 have two thirds heere to observe first the explication Secondly the application of this word Nazarite First for the explication of the word I propound Quest 1 two questions The first is drawne from the text And he came and dwelt in Nazaret that it might be fulfilled which was spoken by the Prophet hee shall bee called a Nazarit unto the Lord. How were these two accomplished in Christ to be called both a Nasarit and a Nazarit He was Nazarens voto Answ Nazarenus habitatione he was a Nazarene by habitation or dwelling because he dwelt there he was a Nazarit the true branch of the root of Iesse in regard of his humanity and he was a Nasarit truly separated and set apart to the Lord thus hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one belonging to Nazareth What is meant by Nasarit Quest 2 I answer Answ the word is ambiguous and doubtfull there being foure kinds of Nasarits whereof two of them are Theologicall Hereticall The first sort of Nasarites which are the first Theolgicall are of the old Testament and are those that were separated and set apart onely unto God either I. ordination and vow a Numb 6.2 or II. By the commandement of God as Sampson was b Iudg. 13.4 The second sort of Nasarites which are the second Theologicall are of the New Testament and they are those who were borne or brought up in Nazareth because Nazareth in the old Testament is never named and thus these words are ever interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.71 Mark 1.24 and 10.47 and 14. 67. Luk. 4.34 and 24.19 Iohn 19.19 Acts 2.22 The third sort of Nasarites which are the first Hereticall are of some of the Jews who acknowledging the Patriarches untill Ioshuahs time reject the Scripture boasting that
〈◊〉 QVESTIONS Dogâ—â—â—icall OBSERVATIONS Aâ—â— Evangelicall ESSAYS VPON THE GOSPEL OF JESUS CHRIST ACCORDING TO St. MATTHEW WHEREIN About two thousand six hundred and fifty necessary and profitable Questions are discussed and five hundred and eighty speciall points of Doctrine noted and five hundred and fifty Errours confuted or Objections answered together with divers Arguments whereby divers Truths and true Tenents are confirmed By RICHARD WARD Sometimes STUDENT in the famous VNIVERSITIES Of CAMBRIDGE In ENGLAND St. ANDREWS In SCOTLAND And Master of Arts of both the Kingdoms And now a Preacher in the famous City of LONDON Si in Scriptura sacra tantûm essent quae facillimè intelligerentur nec studiosè quareretur nec suavitèr inveniretur veritas Augustâ— de verà religione â—on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in serâ—â—num foliis sed in radice rationis Hier. in Epist ad Ephes So they read in the Book in the Law of God distinctly and gave the sense and caused them to understand the reading Nehem. 8.8 LONDON Printed for PETER COLE and are to be sold at his shop in Cornhill at the sign of the Glove and Lyon neer the Royall Exchange M.DC.XL THE DEMONSTRATION OF THE SCRIPTVRES BEing about by the grace of God to cleare some difficulties and to collect a few observations from some verses of this Gospel written by St Matthew it will not bee amisse first of all to resolve a generall question or two Our first question then shall be this Quest 1 How this Booke or any other may bee knowne to be the divine word of God dictated by the Holy Spirit of God and not the humour or fancy of a private erring spirit Answ I answer Scripture is knowne to be Scripture and canonicall bookes are knowne to bee such by these proofes properties infallible markes First by the evidence of the Spirit imprinted in the Scriptures and shewing it selfe in every line of them or the testimonies of the Scripture it self that is the testimony of God speaking unto us in the Scriptures as Rom. 10.8 This is the word of Faith which we preach Rom. 10.8 Secondly the purity and perfection of Scriptures sheweth it to bee Canonicall For they teach nothing but truth and teach all truths necessary unto salvation They are both pure and perfect Psal 19.8 9. Psal 19.8.9 First pure they being a doctrine according to holines a rule to direct our waies in righteousnesse all the exhortations and examples therein tending thereto Secondly they are perfectly holy in themselves and by themselves whereas all other writings are profane farther then they draw holinesse from these which yet is never such but that their holinesse is imperfect and defective Prov. 8.8 and 30.5 Psal 12.7 But the Scriptures are perfectly profitable in themselves to instruct unto salvation a Iames 1.21 All other writings are utterly unprofitable thereunto any further then they draw from them yea they containe full and perfect Doctrine for the pacifying setling and directing of the conscience in all things Many Histories shew us the heavy wrath of God upon man for sinne but the Scriptures onely shew us Morbuâ—â— medicinâ—â— medicâ—â—â— That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anotheâ—â—â—ere being a perfect concord and harmony in all the Bookes both of the Old and New Testament notwithstanding the diversity of persons by whom the places where the times when and matters whereof they have beene written b Acts 26.22 There may seeme some contradiction amongst the writers of holy Scripture but indeed there is none but a perfect harmonie And therefore when we see the heathen history or Apocryphall bookes contradicting the holy history we should stand for the holy Scripture against them but when we see any appearance of contradiction in holy writ we should labour to reconcile it When Moses saw an Aegyptian and an Israelite striving together hee killed the Aegyptian and saved the Israelite c Exod. 2.12 but when he saw two Israelites striving together he laboured to reconcile them saying Yee are brethren why doe ye strive So when we see heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite as for example Iacob cursed Simeon and Levi for murthering of the Sichemites d Gen. 49.7 But Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith They shall returne in the third generation e Ierem. 27 7. But Baruch saith They shall returne in the seaventh generation Baruch 6. Here let us kill the Aegyptian but save the Israelite but when we see any appearance of contradiction in the holy Scriptures we should labour to reconcile them because they are brethren Weemse Fourthly the antiquitie of it the Scripture being the most ancient of all Histories from the creation of the world to the flood was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hid unknowne time there being no humane Historyes of any thing before the flood but the Scriptures beginne at the beginning of the world and continue the History of the world unto the flood Againe from the flood to the Olimpiâ—ds of the Grecians which began but in the dayes of Vzziah was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time and all their Histories of Hercules Promâ—thine and the rest being but lying and forged tales but the Scriptures goe on setting downe unto us the History of the Church from the stood even unto the comming of Christ Thus we see how farre Gods word exceedeth humane writings in antiquitie it beginneth with the world f Luke â— As he spaâ—â— by the mouth of his holy Prophets which haâ—e beene since the world beganne and endeth with it g 1 Pet. 1.25 For the world of the Lord endureth for ever Fiftly the Majesty of it in plainnesse of speech the Scriptures seeme at the first view to bee very plaine but at a full sight are full of Majesty above all other writings h â— Cor. 1.17 18.21.24 and 2.15 1 Tim. 5.21 Thus their plaine and cleere manner of setting downe things sheweth them to be Divine i Esa 8.1 Take a great roule and writ in it with a mans pen Behhoret Enosh that is clearely that the simplest among man may understand it so k Deu. 30.11 This Commandement which I command thee this day is nor hidden from thee neither is it far off In the Hebrew it is Lo niphleeth non separatum a te i. e. It is not separated from thy knowledge that thou canst not understand it neither is it farre from thee those things which are obscure which wee cannot take up are said to be farre from us and those things which we understand are said to be neare us l Rom. 10.8 Sixtly the power and force it hath over the conscience it makes often
nature in us for and by and through the merits and mercies of Iesus Christ III. Thirdly these bookes are called New for a new adoration or worship of God which is herein prescribed In the Old Testament they were confined unto a place they must worship at Ierusalem in the New Testament God promiseth to bee every where present and propitious unto all those that call upon him faithfully Iohn 4.23 IV. Fourthly they are called New because they speake with a new tongue in a new language the Old Testament was written in the old Hebrew tongue the New Testament in a new i. e. in the Greeke tongue for this was a new thing and never before accustomed to have the Oracles of God divulged in any other language than Hebrew There were three languages consecrated in the Title of Christs Crosse which was written by Pilat the Hebrew Greeke and Latine tongue and therefore in this regard also these Books are called New V. Fifthly they are so tearmed also because of a new Testator or Mediatour of this Testament which was not Moses but Christ VI. Sixtly they are also so called in regard of their new witnesses the Apostles and Disciples of Christ Thus much for the Name Authour and Title Divers other generall questions might be raysed both from this Gospell as also from the New Testament which willingly I omit for these three causes First because some of them God willing I shall handle elswhere And secondly because Doctor Mayor hath handled many in his learned Animadversions upon the whole New Testament And thirdly because neither my parts nor weaâ—e abilities nor learning nor library nor leasure â—â—n raise up or conjure downe all questions and difficulties which may be made I have also in a manner wholly omitted the objections the childish and quarrelling exceptions and impious wrestings of the Rhemists upon the New Testament because both reverend Fulke and Câ—â—twright are to be had in English who answer them sufficiently I come now to cleare and observe some things in particular from some particular verses of the first Chapter THEOLOGICALL QVESTIONS DOGMATICAL OBSERVATIONS AND EVANGELICALL ESSAYES VPON THE GOSPEL OF OVR SAVIOVR CHRIST ACCORDING TO St. MATTHEVV CHAPTER I. VERSE 1. The Booke of the generation of Iesus Christ the sonne of David the sonne of Abraham I Will according to the method of our holy Evangelist first speake a word or two of the Genealogie of our Lord and Saviour Jesus Christ his genealogie being registred to let us see that Jesus is THE CHRIST the agreement of the foure Evangelists doe greatly confirme the same Two of the foure viz. Saint Matthew and Saint Luke record Christs genealogie unto us hence a question ariseth Quest 1 How can these two Evangelists bee reconciled differing so much as they doe in this Genealogie Answ 1 I answer They write and set downe the linage and descent of Christ diverso sed non adverso modo diversely but not contrarily whose diversity makes up the sweeter harmony for where Saint Matthew reckons from the Fathers downeward Saint Luke reckons from Answ 2 the children upwards I answer againe the whole genealogie is divided into five Sections reckoning as Saint Matthew doth from the Fathers to the children 1 From Adam to Noah 2. From Noah to Abraham 3. From Abraham to David 4. From David to Zorobabel 5. From Zorobabel to Christ himselfe In the first and second Saint Luke runnes alone Saint Matthew not meddling with the Genealogie of Christ further then Abraham In the third section from Abraham to David Saint Matthew and Saint Luke goe together In the fourth from David to Zorobabel they take different courses for Saint Matthew descends from David by Solomon but Saint Luke by Nathan and both meet in Salathiel where going on two steps together they part againe and the one takes his course from Zorobabel by Rhesa to Mary the other from Zorobabel by Abia to Ioseph It will be questioned againe How Saint Matthew Quest 2 and Saint Luke can agree in the last example according to our Evangelist verse 16. and the first according to Saint Luke g Luk. 3.23 Saint Matthew affirming Iosephs father to be Iacob Saint Luke Elie I answer Answ Iacob was the naturall Father of Ioseph Eli was the naturall Father of Mary and so by the contract of those two Eli was Iosephs Father in law h Eut. 1. l. 1. Cap. 10. It will be further questioned why Saint Matthew and Saint Luke have both of them described Quest 3 the genealogie and linage of Ioseph not of Answ 1 Mary I answer first for the convincing of the Jewes to whom Saint Matthew wrote Secondly Answ 2 because Ioseph and Mary were contribules both of one Tribe and therefore it was all one whether of them were described but of this more by and by The Booke of the generation hence another Quest 4 question ariseth Whether this bee the Title of the Booke or no Answer Answ it is not the title of the Booke but onely of the Catalogue expressed in the Chapter so Gen. 5.1 This is the Booke of the generations of Adam c. It will be hence demanded further why doth Quest 5 Saint Matthew meddle at all with Genealogies seeing Saint Paul forbids them i 1 Tim. 1 Titâ—â— 3. Answer I answer there is a double use of Genealogies 1. First a prophane use for ostentation pride boasting or ambition and this the Jewes were too much addicted unto and this is that which Saint Paul forbiddes namely a vaine pride and glorying in their ancestors 2. Secondly there is a holy use of Genealogies which is three fold 1. For the observing of judiciall Lawes 2. For the distinguishing of the Church from those that were without and these second uses of genealogies belong not now unto us 3. For the declaration or setting forth of the pedigree race or linage of the Messiah and this continued for and with us and is that which Saint Matthew here intends who fearing least it should be thought that Christ were some obscure or private or secret person like Melchizedech who was a Pater without Father or Mother doth therfore shew forth unto us his generation that wee might observe and know it to bee double viz. First naturall and knowne comming from David by this line and descent Secondly divine and ineffable Quest 6 Furthermore it will be asked why Saint Luke proceeds unto Adam and Matthew beginnes but at Abraham seeing they both intend one and the same thing viz. the genealogie of Christ Answ 1 according to his humanity first some answer that this was done to shew that Christ was given two manner of waies to wit first For the Gentiles and for all men and that in a double regard First by the sufficiency of that Redemption which was wrought by Christ Secondly by a generall offer of conditional grace which was made unto all Answ 2 Secondly to the Godly onely the seede and children of Abrahams faith by effectuall
us in the service of God I answer Answ a right use of the affections doth helpe us in Gods service Shame makes us blush for sinne feare makes us warie anger makes us zealous of the credit and good name of our neighbour and of the glory of God Loftinesse of minde makes us constant and resolute in our callings and duties both divine and humane Praise makes us more prompt and ready to obey vertue it being cos virtutis vertues whetstone § 3. And departed into Aegypt Aegypt was Sect. 3 a place of ill report in many things First Observ a place of noe faith nor truth but perfidious and treacherous Pompeius was slaine there Iulius Caesar was in danger of treacherie when he was there and it was a fatall place to Antonius Secondly they were persecuters of the Israelites and God makes that great deliverance of his people from them the Preface of the law b Exod. 20.1 And hence it is that God forbids them to returne any more into Aegypt but rather to goe to Babylon and submit themselves to the Chaldean captivity as Ieremiah the Prophet often perswades Thirdly the Aegyptians were most bitter and cruell enemies of religion abounding in all manner of superstition and this is that which most grieves the children of God to bee among those that are lovers of superstition and haters of religion c Psa 120.5.6 And yet notwithstanding all this Ioseph being commanded by the Lord to goe thither doth neither refuse it as the Iewes did when they were bidden by the Prophet to goe to Babylon neither doth hee flye into some other place as Ionas did who would have fled to Tarsus when he should have gone to Nineveh but goes presently when and punctually whether the Lord bids him Vers 15 §. 1. VERS 15. And was there vntill the Sect. 1 death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying out of Aegypt have I called my Sonne A man in the ford ready to sinke catcheth at every thing he feels or sees which he can reach hoping that it will helpe to keepe his head above water so Papists snatching every occasion for the confirmation of their religion laye hold upon this verse to ground their unwritten traditions upon Obiect objecting thus Many bookes truly sacred and canonicall have utterly perished and beene lost and therefore that Canon of Scripture which now wee have is not sufficient the Antecedent they confirme from Chrysostome a Hom 9. s Matth. who saith the Jewes lost some of their sacred and canonicall bookes by negligence and carelesnesse and some of them have beene burnt and therfore these Books could never be repaired or written again by Esdras seeing that they were no where extant they give us examples of this as this verse Out of Aegypt have I called my sonne and verse 23. he shall be called a Nazarite which words are not at all to be found in the Old Testament And therefore the Scriptures are insufficient without ecclesiasticall or humane Traditions Answ 1 I answer first we deny that any sacred and canonicall bookes have beene lost Answ 2 Secondly if there bee any lost as some Protestants grant as we shal see else where yet they were either historicall and not absolutly necessary unto salvation or doctrinall containing fundamentall truths which are clearely taught and laid downe in some of those bookes which we have now extant and therefore this doth not conclude the Scriptures to be insufficient Answ 3 Thirdly the proofe they bring for their Antecedent proves nothing because Chrysostome being ignorant of the Hebrew tongue followes the translation of some interpreters who hath not these two sentences which are in this verse and the 23. verse but St. Hierom learned in the languages affirmes b Lib. de opt gen interp that they are both to bee found in the Hebrew Text that is this verse in Hos 11.1 and vers 23. in Iudg. 13.5 and Isa 11.1 Yea both these sentences are to bee found in the vulgar translation which the Papists hold onely authenticall of all other translations Answ 4 Fourthly the Jewes so religiously and carefully did keep these sacred books that no one book either by their negligence or malice hath perished as shall bee else where shewed and as Bellarmine himselfe proves c Lib. 2. de verbo Dei and others are verily perswaded of d Scharpius curs Theog 137. Sect. 2 § 2. That it might bee fulfilled which was spoken of the Lord by the Prophet Exposit The scope of that place Hos 11.1 Is to commemorate the deliverance of Israel from Egypt by way of reproach and upbraiding of the Jewes who were so unthankefull and disobedient unto God who had done such great thing for them Hence a principall question offers it selfe to be discussed which is this How is it said here Quest This was done that it might be fulfilled c. Is this the scope of Hoseas prophesie I answer first a Prophesie is fulfilled three Answ 1 manner of wayes I. When that which is foretold come to passe as Samuel foretold Saul that his kingdom should not continue e 1. Sam. 13.14 because God had rejected him f 1 Sam. 15.23 which was shortly after fulfilled in David to whom the crowne was given II. When a thing is foretold of one time in generall which may often come to passe or when a Prophesie is given which seems to aime at some one time but the substance of it is accomplished many times as the Prophet Esay Prophesieth of the Jewes they shall heare but not understand see but not perceive g Esa 6.9.10 Which is dayly accomplished whereresoever the Gospel is preached III. When not that numericall thing comes to passe which is foretold but some thing like thereunto and thus some say the Prophets prediction is fulfilled in this place h Muscul s But because it may be replyed although something Answ 2 like unto that which is foretold come to passe yet it cannot truely be said to be fulfilled I will therefore give a second answer and that is Prophecies have many senses as may appeare by a fivefold explication of them viz. Historicall Morall Allegoricall Tropologicall Anagogicall of which I shall speake God enabling me plainely else where But because it may yet be replyed that this is full of danger seeing 1 Origen and some others have turned all Historicall narrations into Allegories and 2. because the Anabaptists doe denie the very truth of the Historie of the Scriptures embracing onely Allegories and excluding all Historicall truths as Ixion embraced a cloud in stead of Iuno I will therefore produce Answ 3 a third answer which is that one prophecie hath but one sense onely yet there may bee two parts thereof and thus Mr. Perkins answers i de unica rat concionandi This is not so plaine nor cleare unto the understanding and therefore I adde a fourth answer That
not the whole Law as of swearing vers 33. unto 38. Thirdly it was not given unto them as of revenge vers 38. unto 43. Directly by adding unto the Law as of love and hatred vers 43. c. unto the end of the chapter Second is of the practice of piety where Christ followes a double method namely First hee condemns the evill examples of hypocrites in Almes-giving chap. 6.1 unto vers 5. Prayer where he blames in them two things Boasting 6.5.6 Battologie 6.7 unto 16. Fasting 6.16 unto vers 19. Secondly he layes down the good precepts which are to be observed viz. First wordly care is to be avoided 6.19 c. unto the end Secondly our brethren are not to be judged 7.1 unto vers 6. Thirdly holy things are not to be prophaned 7.6 Fourthly prayer is confidently to be made 7.7 unto vers 13. Fifthly holines is industriously to be followed 7.13 unto 24. The generall Tractate concerning the law hath 3. parts to wit the Proposition which is partly Negative wherein may be observed The phrase Thinke not yee The thing that I am come to destroy the law Affirmative wherein are two things The affirmation Not to destroy but to fulfil The confirmation where two things are observeable The phrase of asseveration verily The certainty wher are The time until heaven c. The universality Not one jot which is meant of precepts Al shal be fulfilled which is meant of punishmēts Generall conclusion unto all men whosoever shall Breake vers 19 Keepe vers 19 Particular application unto the Apostles vers 20. Sect. 1 § 1. I came not to destroy the Law c. Wee have in these words two things to observe The occasion of them The scope wherein there is two parts the First Negative wherein are The phrase The thing it selfe Second Affirmative Quest First why and upon what occasion doth Christ speake these words Answ 1 First to confute the Pharisees who might have accused him first for an Innovator Secondly for a Doctour of liberty because many did suspect that he was contrary to the Law Both by his Doctrine because 1. he taught not as the Scribes q Math. 7.29 2. He condemned their traditions Math. 15 9. c. and chap. 23. 3. The legall lotions and purifications and ceremonies he contemned and despised Math. 15.2 And therefore by these things they thought that he was no friend unto the Law Conversation because first he was very seldome amongst the Pharisees and Princes of the Jewes Secondly often amongst the Publicans and Harlots Answ 2 Secondly these words were here added by Christ to confirme the Doctrine which he had a little before taught unto his Apostles For they might now have objected unto Christ What necessity is there to let our light shine before men if now thou put an end to the old law To this our Saviour answers I ca◠not to destroy the law in which answer he implies two things viz. First that he was no Innovator neither went about to bring in any new thing but only to fulfill those things which were fore-told by Moses and the Prophets r Luk. 24.27.44 Secondly that hee went not about to loose the raines of liberty by making void any part of the morall Law And therfore the Ministers of the Word should so preach that it may appeare they neither 1. affect novelties for there is no new thing in the true observation of the Law Nor 2. give any liberty or leave to sinne or licentiousnesse at all § 2. Secondly we now consider the phrase Sect. 2 here used by our Saviour Thinke not yee with your selves Quest 1 When doth Christ use this phrase of speech and why here Answ It is not an usuall speech with Christ but used by him onely when and where he condemnes the opinions of others Thus hee speakes unto the Jewes Thinke not yee that I will accuse you to the Father ſ John 5.45 And thus Saint Paul speakes unto the Corinthians Let no man thinke me a foole t 2 Cor. 11.16 And so in this verse Thinke not ye that I come to destroy the Law c. As if our Saviour would say I know that there are many foolish opinions broached against the Law of God but Nevos putate Think not you c. In which phrase he implyes that amongst men there are many things held amisse concerning the Law of God Quest 2 What errours have beene set a foot about the Law Answ 1 First some have rejected and condemned all Scripture whatsoever as the Mirabiliarii the Enthusiastes and the Anabaptists Danaeus de Haeres Answ 2 Secondly some reject the old Testament the Law and the Prophets because to them they seeme contrary to the Gospel thus the Cerdonians Danaeus 62. and the Marcionites who condemne the whole Old Testament Danaeus 66. as doe also the Appellites 69. and the Severians Tacians and Manichees Danaeus 71. Answ 3 Thirdly some slight the Decalogue or ten Commandements thus did Simon Magus Danaeus ex Epiphanio and the Cainani Danaeus 55. and the Manichees who call it a killing Letter Senensis 78.2 c. yea an unjust and cruell Law Senens 452.2 c. Answ 4 Fourthly some wholly neglect the workes of piety commanded in the Law and for this cause have hated the law because it requires holinesse thus the Origenists reject all the Books both of the Old and New Testament which reprove and condemne filthinesse and uncleannesse Danaeus 115. thus the Montanists slight the Law because they would have none compelled to live well Danaeus 194. And some have given reasons for the strengthning of this opinion namely first because the soule is not polluted by sinne but onely the body thus the Simonians and the Gnosticks Danaeus 6. Secondly because we are saved by grace and therefore it is lawfull to sinne if so be wee doe but beleeve Rom. 6.1 thus the Basilidians and Gnosticks and Simon Magus and Saturnians and Manichees and Aetians and Eunomians and hence the Corpocratians taught uncleanenesse and the Valentinians derided all goodnesse Now lest some should thinke that I revive and give new life to old forgotten and forsaken Heresies it will not be amisse to observe in a word that there are many such as these even at this day who thinke it is lawfull for them to sinne because where there is no Law there is no sin Rom. 4.15 and therefore they reject the Law Senens 79. The Libertines teach that all sins are lawfull and therefore they plainly reject the Old Testament Prateolus ex Lindano 254. è Calvino contra libertinos Teaching us that the wisdome and opinions of the flesh doe easily oppose themselves to the Law and Commandements of God Observ Why is carnall wisedome so prone to contradict Quest 3 the pure and holy Law of God First because it is not subject to the will of Answ 1 God and therefore doth oppose it The carnall minde is enmity against God for it is not subject to the
in the Acts we are running and leaping Acts 3.8 Hebr. 5.12 assoon as ever we have found our legs yea undertaking to teach others when we have need our selves to be taught Indeed great may their boldness be thought that seek without fear to set forth their knowledge or rather as I have done their ignorance and suffer their doings to be seen they care not of whom For not onely thereby do they bring men to think that they stand much in their own conceit but also they seem to assure themselves that all men will like whatsoever they write which is a great folly to imagine Now the best way for an Offender in this kinde to finde favour is to pretend a good intent and if a good intention happen to produce an evill action then to accuse himself and not to stand upon his own justification And therfore having by this Book both betrayed my own folly and given great occasion unto others to talk largely of me that thy censure may be the lighter I will Article against my self My intention in the publication of this imperfect Peece was sincere namely that by these my weak endeavours God might gain some Glory and his people my Country-men some profit and these were a pair of such sharp Spurs and prevalent Motives in and unto me that I fear many will either say or think that according to the Proverb I made more haste than good speed Skilfull Musicians are hardly induced to play but unskilfull Fidlers will scrape before they be entreated verifying the old Proverb None so bold as blinde Bayard Our great and learned Schollers when they write excuse themselves in their Epistles Dedicatory or to the Reader that they were unwilling to be seen in print and were induced to write being overcome with the importunity of their friends who would take no Nay But I cannot thus excuse my self and therefore am so much the more inexcusable for I was not provoked nor perswaded to make my self a publike Spectacle to all English eyes by any friends but willingly put my self upon it deserving therefore the whole blame for it Indeed the first Movers of this work was Gods glory and the Churches good and therefore whatsoever I deserve let me intreat thee Christian Reader not to take that with the left hand which was given with the right nor sinisterly to censure what was dexterously meant but to accept it in good part The Lord commanded that those who could not bring gold or silver or purple or scarlet or fine linnen Exod. 25.3 4 5. for the making of the Tabernacle should bring Goats hair or Rams skins or Badgers skins and promised that their offerings should be accepted not according to the worth of the thing offered but according to the ability and estate of the offerer Yea God is graciously pleased to accept of a Mite at a poor womans hands and of two Talents encrease where he gave no more Wherefore do thou imitate thy Father herein taking thankfully and blessing God for a weak work from a weak workman And as Charity covers a multitude of sins so shew thou thy self to be endowed with this Christian vertue by being more ready to cover than discover a fault more ready to excuse than accuse the faulty I will entreat thee briefly to take notice of two or three particulars and so I will commend thee to the Lords gracious protection and this Book to thy Christian consideration First I do not propound in this work to teach Teachers or to instruct those from whom I might receive instruction for both the language and method and matter and stile thereof shew that it was written ad vulgus onely for the help and benefit of the unlearned although perhaps the wise may learn something therein Secondly I do not professe my self to be an Interpreter and therefore I do omit some Verses wholly and some in part picking and chusing what I understand best my self and what I conceive may be most profitable and usefull for thee Thirdly a Gentlewoman having wrought in silk a curious Rainbow another viewing of it thus carped at it that the Rainbow should have all colours in it and this was defective not having such or such To whom the skilfull Sempster thus subtlely answers That she saw but one side of the Bow and therefore those colours she could not see she must suppose them to be on the back-side Let me entreat thee courteous Reader to do thus and if thou meetest with any Question or Objection sleightly answered to suppose that it is either more fully answered in some other place of this Tractate or is to be handled more amply in the ensuing Evangelists Fourthly some places I have handled herein something largely either because I have publikely treated of them and so my Meditations have been enlarged or because my helps have been more therein Now if in those places some necessary things as thou conceivest be omitted Remember I saw onely with my own dim eyes and conceived with my own dull heart and if I had the eyes fancies and understanding of all the work certainly would have been by much better than it is Fiftly if thou meetest with any thing which thou canst not understand and at once reading over then reade it twice that thou maist understand what thou readest for otherwise thou wilt not benefit thy self by thy reading Legere non intelligere negligere est A man reades no more to purpose than he understands And if thou canst not reade the divisions and subdivisions which ever and anon thou shalt meet withall then repair to any Minister or Scholler and they will easily teach thee Sixtly if thou findest any thing which dislikes thee either in the Method or Matter Remember this is not the work of any of our Antistites or mighty men or Worthies of our Church but of one who is no old man in yeers and but a childe in Vnderstanding And therefore I say if thou spiest any faults in this untimely and imperfect Booke as many will be spied by seeing eyes then doe with them as Appelles did who covered Venus mole with her finger that it might not be spied Where the beare cannot find Origanum to heal his grief he blasteth all other leaves with his breath So many reject whatsoever they reade if their expectation be not fully answered in every thing But this is no pious practise and therefore I entreat thee not to imitate it but make use of that which is good and labour to hide and conceal what is amisse Seventhly refuse not to buy this Book because the Author is alive for thou needst not fear any additions at all Epistle to the Reader Master Wilson having set out the Art of Rhetorique and in Rome being in danger of his life for it was entreated when he came home to amend it that it might be re-printed Whereunto he answered That his Book should mend it self if it would and make him amends for the
know makes all things light the propertie thereof being to turne the rough into plaine the cruell to gentle the bitter to sweet the unsavourie to pleasant the angry to quiet the malicious to simple the grosse to advised and also the heavie to light Hee that loveth neither can murmure at them that anger him neither deny that they aske him neither resist when they take from him neither answer when they reprove him neither revenge if they shame him neither yet will be gone when they would send him away What doth hee forget that doth love with all his heart what leaveth hee undone that knoweth not but to love whereof doth hee complaine that alwayes doth love In a word the heart that loveth entirely without comparison much more is that pleasure that he taketh in love then the travell that he passeth or taketh in serving k Guevara pag. 48. Familiar Epistles Eleventhly Christs yoke is light and easie in regard of the sweetnesse thereof for there is such a change wrought in the affections of the faithfull after they are once brought unto Christ that they thinke his word no longer to be a har saying Iohn 6.60 but rather as honey unto their taste delighting more in the service of Christ then ever they did in the service of sinne the joy of the one being solide the other light and vaine Twelfthly the yoke of Christ is easie in regard of the helpe wee have to beare it although without this assistance the yoke be heavie If a Father should command his child to take up some great blocke and carry it in he would answer that it is too heavie for him to beare but if the Father take it up and bid him to support and beare up the end thereof then the child wil say that it is light because his Father carries the greatest weight by much Thus our blessed Saviour doth not compare his blessed Law to Timber Stone or Iron but onely to the yoke because all those things may be carried by one alone but to draw the yoke of necessitie there must be twaine To teach us that even at the present houre when the good Christian shall put downe his head under the yoke to carry the same forthwith on the other part Christ puts himselfe to helpe him None calleth Christ whom he doth not answer none commend themselves unto him whom hee doth not succour none doth travell or labour for him whom hee doth not helpe For hee who commandeth us to take up this yoke he himselfe doth helpe us to beare it With such a Guid as this who can lose his way with such a Pilot as this who feares drowning with such a Captaine as this who despaireth of victory with such a Companion as this what journey can bee tedious with such a Copartner and Fellow-helper as this what yoke can be heavie If any should say ah but Christ is now in heaven and hath left us to beare the yoke alone I answer wee are not alone for hee hath given unto all those who willingly submit their necks unto his yoke a blessed Comforter even his ever-blessed Spirit to be with them who I. Strengthens and enables them to beare the yoke of obedience and in some measure to performe acceptable service unto the Lord. And II. Corroborates and strengthens them with patience to beare the yoke of the Crosse making a way for them to escape out of all afflictions and laying none upon them which is above their strength to beare And III. Affording unto them such a measure of peace joy and spirituall comfort in all their doings and sufferings that nothing can deject or cast them downe but in all these things they are more then Conquerors through him that loves them Rom. 8.37 c. Lastly our Saviours yoke is easie in regard of the reward Duo sunt quae faciunt opus facile Primo affectus operantis Secundo pretium rei â—dipiscendae Iacob de Val Psal 118. That is two things make a worke easie to wit I. The affection and love which the Workeman hath unto the worke as was shewed before II. The excellency and worth of the thing which we desire to obtaine or the greatnesse of the reward which shall be conferred upon us for the worke If a Porter shall be desired to carry a heavie burden yea and something farre yet he refuseth it not neither is discouraged with the weight thereof but rather thinkes it light and easie if his reward therefore shall be extraordinary Now we know that great is the reward which shall bee given to all those who faithfully and cheerfully beare this burden as is plaine from 2 Corinth 4.17 and Hebr. 11.26 and 12.2 and Luke 22.28 c. and 2 Tim. 2.12 and Act. 5.41 Rom. 5.3 and 8.37 yea that there is no comparison betweene the worke and the reward For what comparison or proportion is there betweene a corporall worke and a spirituall reward a temporall worke and an eternall reward an earthly worke and an heavenly reward a momentany worke and a perpetuall reward an imperfect worke and a perfect reward a finite worke and infinite reward a corruptible worke and an incorruptible reward And therefore in all these regards wee may say with our Saviour in the Text that his yoke is easie and his burden is Light Reasons of the Authors brevitie in the following Chapters CHRISTIAN READER I thought good to give thee notice that when at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I had finished the eleventh Chapter I heard which I professe I knew not before that both Calvin Musculus Marlorat and Gualter which thou maist see I made some use of were in English with divers others which I never saw upon this Gospel And therefore this is one cause Reason 1 why I have left my former Method which was more long and given thee only some few Notions upon some few verses of every Chapter which followes for the most part omitting more verses then I have touched upon and in those which I have pitched upon being very short sometimes raising but one Observation or solving some one Question or answering some one Objection out of a whole verse Againe my intent at first was to imitate and follow Dr. Mayer who hath observed some speciall Reason 2 things out of every Booke of the New Testament in some Chapters opening but three verses in some fixe in some eight in few or none at all above ten leaving thus elbow-roome enough for whosoever shall come after Thus in imitation of him I have also done touching upon halfe a score or a dozen verses or there-abouts in every Chapter taking only up a few gleanings after him S. Augustine saith this is a reason of writing and printing Bookes and consequently of reading them Vt sic bonae notiones quasi virgulis lunatis sigantur ne ut aves avolent that so good notions may be held as it were with Lime-twigs and not like birds flye away as they often doe when a man
of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke