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
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
〈◊〉 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
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
must not bee out when they should be untied wee must not adde or diminish from the Scriptures when wee cannot reconcile them Secondly no Greeke examples or copies have it thus and therefore no such addition is to be permitted Thirdly Iocâ—nias Answ 3 had onely one brother viz. Zedochias the yonger and therefore by Brethren in this verse is not to bee understood the immediate naturall brethren of Iâ—châ—nias I answer therefore with Beza and Hier s that there was a double Iâ—conias to wit the father Iâ—hoiâ—â—im and also the sonne Iehâ—â—achin who were both so called it being ordinarie with the Hebrewes to have two names and sometimes tearmed by the one and sometimes by the other and of the father it is here sayd Iâ—sias begat Iâ—coniah that is Iâ—hâ—iaâ—iâ— together with his brethren Now the brethren he had were thâ—ee viz. Ieâ—â—as Shallum and Maâ—â—â—â—as or Zedâ—chias although some there be that conjecture Iehâ—as and Shallum to be one and the same But against this Reply 3 it will bee objected how then it is sayd that Iosias begâ—t them in the Babylonian captivitie I answer Answ 1 first Bâ—â—h is put for Laâ—â—d i. e. about the time of the captivitie Againe the Captivities to be Answ 2 referred unto the sonnes not unto Iosias i. e. these words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the captivitie are not to be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begâ—t but unto the children which hee begot in whose time a threefold successive captivity came to passe under their Kings 1. Vnder Iechâ—nias the father whom the Hebrewes call Iebâ—â—achiâ— as Hierome sayth by H and K or as others Ieâ—â—iaqâ—â—s by Q II. Vnder Iocâ—nias the sonne whom the Hebrewes call Iâ—â—â—iachiâ—â— by Ch. and N. III. Vnder Zedechia who reigning the carrying into captivitie was consummate finished which transportation Saint Matthew here remembers as though it were but one alone so that the meaning is not that Iâ—sias in the Babylonian captivity begot the children for being prevented by death long before the Captivity he could not But that his posteritie was brought into that Babylonian exile for the words are to be read thus Iosias begat Iâ—conias his brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. who were in the time of the transportation into Babylon And thus in the 17. verse of this Chapter the same wordes signifie Tâ—riâ—iâ—um non tâ—mporis durationem V. 12. Iâ—cheâ—iah begat Salathiel Vers 13 this Salathiel is called elsewhere t 1 Chro. 3 17. Reconciliation Shâ—â—ltiel and he is conceived to bee the common terme of the stocke of Salomon and Nathan for whereas hee is called the sonne of Iaconiah u 1 Chro. 3.17 wee must understand it not to bee his sonne by nature because hee had no sonne that reigned after him x Iâ—â—â— 22.30 but his legall sonne hee being of the stocke of Nathan y Luke 3.27 And thus these two places are reconciled to wit Ierem. 22.30 and this verse the first speaking of a naturall sonne the other of a legall z Tremellius It will here bee objected Salathiel Luke 3.27 is called the sonne of Neri but in this verse of Ioconias Answer Reconciliation Hee was the naturall sonne of Neri and the legall sonne of Ioconiah so called because hee succeeded him in the kingdome And thus in the genealogie of Christ Luke followes the naturall order and Matthew the Legall See Parouâ— upon this verse where this question is further prosecuted VERS 13.14.15 And Abind begat Eliachim Vers 13 14 15. Object and he Azâ—r and he Zadoc and he Achim and hee Eliud and he Eleazar and he Matthan and hee Iacob The Papists object these verses for their humane traditions thus The Evangelists both Matthew in these verses and Luk. 3. name many of Christs progenitors whose names are not found in the Old Testament but are borrowed onely from Tradition and therefore Traditions Answ 1 besides the Scriptures are to bee allowed I answer hereunto first that although some names in the genealogie of Christ be not in Scripture yet it follows not hence that the Euangelists had them from humane tradition but from the dictating of the Spirit of God who did inspire them Answ 2 when they wrot these books Secondly without the knowledge of these names our faith may be safe it not being absolutely necessarie unto salvation to know directly successively the line race and linage of Christ and therefore this will prove but a sandie foundation unto the Papists to build those their Traditions upon which concerne as they say our faith unto salvation Answ 3 Thirdly because it is requisite for the confirmation of our faith after the comming of Christ to know him certainly to be the son of Abraham and David therefore this genealogie is written and that in Scripture that we may know it and beleeve it and therefore the Papists are not to obtrude any Tradition upon us but such as are in the Scriptures as the forenamed examples are for we beleeve that Christ came of these and although wee know not from what histories or authors the Evangelists were taught it yet now because it is taught unto us by an Evangelist who in the writing hereof was directed by an infallible spirit of truth we therefore confidently assent unto it Vers 16 VERS 16. Of whom was borne Iesus If any Sect. 1 judicious reader desire to know the derivation or reason of this name Iesus which is given to the true Messias Tract 6. f. 623 624. let him reade Illyricus de nomine Iesu where hee shall finde it confirmed by eight reasons that Jesus comes from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jascha to Save and is the same with Iehoshua a Saviour where also divers arguments are confuted by which Ofiander would prove that Jesus comes from Iehovah or from Ieheschuh Sect. 2 § 2. VERS 16. Iacob begat Ioseph the husband Quest 1 of Mary Concerning these two holy persons Ioseph and Mary much might be spoken but I will onely observe a word or two First it may bee inquired Answ what they were I answer they were one thing jure another re one thing by right of inheritance another by present condition By right they were successors of the Kingdome of Israel as is proved by many writers but for the present they were poore he being a Carpenter and she but meane in regard of temporal possessions and her present condition Hence it will be questioned againe Quest 2 Why doth God permit the righteous to bee deprived of their right and to bee brought into misery and poverty Answ and want I answer that the Lord doth it for many causes First because thus God will prove and trye them Heb. 12.3.4 Secondly because worldly aboundance and plenty is not so fit or convenient for them as shall afterwards be shewed Thirdly that he may crowne them with future blessings more abundantly thus Iob was robbed and Abraham was to forsake all that the
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
Scriptures be obscure Answ 2 humane writings are no lesse yea where shall we meet with certainty and infallibility but onely in the word Can we have it in the Fathers they have their navi and blemishes yea Augustine and Hierom confesse that they may erre and therefore would have none to subscribe to their opinions further then they go according to the word of God Can we find infallibility in the Councels they have erred as may bee shewed largely both out of Bishop Iewell Doctor Whitakers Doctor Willet Chamierus and divers others Can we finde certainty amongst the Popish writers least of all they jarring like an instrument wholy out of tune Thomas against Scotus Catherinus against Cajetane Whatson against Parsons Bellarmine in somethings almost contrary to them all and therefore if obscurity and difficulty bee a sufficient rampire to keepe us from reading the Scriptures by the same reason we are debarred from reading Philosophers Rhetoritians Fathers Schoolemen Popish writers yea all writings and bookes in any sort materiall or necessary to bee studied because they all in many things are difficult and obscure to the understanding and the Scripture is no more Answ 3 Thirdly those things that are obscure in the word of God may bee explained by more easy and cleare places as was said before Answ 4 Fourthly the Father saith e August li 1. de doct Christ Christum Dominum obscurasse Scripturas quo his major habeatur reverentia autoritas qua communia sunt vilesscunt rara verò difficilia cum pretio admirantur that is Christ our Lord in his infinite wisedome hath made the Scriptures something difficult not that men might forbeare to reade or study them but that they might hold them in greater authority price and reverence for naturally we contemne those things that are plaine and facile unto the understanding but those things which are rare and difficult we most admire and more highly value Obiect 3 They object againe The tree is knowne by his fruit and the cause conjectured by the effect and therefore it is neither requisite nor good for people to reade the Scriptures in the vulgar tongue They proove the consequence thus the Scripture read by those that are ignorant is the cause of all errours and heresies usus Scripturarum est causa omnium haereseon f Alphons de Castro the vulgar use of the Scriptures is the ground of all errours Audenter dicimus nullam haeresin ess◠quae non occasionem in Scriptura g Cens Colon. I dare boldly say a bold speech indeede that there hath no heresie sprung up in the Church but it was occasioned by the word of God An Italian Bishop dehorted the people from reading the scriptures ne fiant haeretici h Clem. Espens s Tit. 1. least it should make them damned Heretiques To this we answer First the Scriptures may occasion errours either Answ 1 By containing that which is false and erroneous but this the Papists say not Or By a misunderstanding or wrong interpretation thereof but this is not the fault of the Scriptures but the malice perversenesse or ignorance of men Answ 2 Secondly if a wolfe should cloth himselfe in a sheepes skin the sheepe must not therefore cast off his skinne as Saint Augustine saith the Bees must not forsake the sweet flowers because the spider extracts poyson from them Christ doth not here forbeare the use of Scriptures because the devill abuses them some men wickedly abuse Wine unto drunkennesse Meat unto gluttony Marriage unto coveteousnesse and adultery Magistracy unto Tyranny Must therefore Wine Meat Wedlocke Magistracy be prohibited and cryed downe as unlawfull I hope they will not and therefore let them consider how little reason they have upon the like grounds or insequent or ilsequent consequences to forbid the reading of the Scriptures unto the laity in the vulgar tongue 3. They permit worse and more pernitious Answ 3 things unto the common people and therefore why not the Scriptures though they were dangerous as they say First the Popish Clergy allow the Laity to reade other bookes which may occasion errours as well as the Scripture yea containing errours which the word of God doth not as Iustinus Irenaeus Origen who were Chiliastes Tertullian and Cyprian who were Montanists these they permit only the Scriptures they prohibit why because there is a greater enmity betwixt the Scriptures and the Papists then there is betweene these Fathers and the Papists the Fathers in somethings have erred greatly the Papists in many things doe erre grossely but the Scripture in nothing at all it being the touchstone of truth and the hammer of errours to breake them and dissolve them in peeces and therefore as great opposition and enmity there is betweene the Papists and Scriptures as is betweene truth and errour life and death Secondly the Priests allow the people to reade lascivious and wanton bookes which may and doe infect them why then not the Scriptures which is immaculate it is an inhumane thing yea an argument of small love to permit them to wallow in stincking puddles or to drink unwholsome yea venomous waters and onely prohibite pure streames yea the water of life unto them Si manifestū infidelitatis signum sit aliquid scriptorū rejecere vel non scripterum inducere quid dicemus de lasciva praeferentibus a Basil tract de vera fide that is if it be a manifest signe of infidelity either to reject refuse any part of holy writ or to induce into the Canon of faith that which is not divine scripture what shall we say then of those who preferre lascivious and wanton bookes or toyes before the word of God Fourthly and lastly the objection is apparantly false for first it is not the Scripture but the Answ 4 ignorance of the Scripture that is the cause of errours and heresies b Chysost s col 3.16 which truthes we learne even from Truths lips ye erre saith Christ not knowing the Scriptures c Mat. 22.29 where wee see plainely the cause and the effect the effect is error yee erre the cause of their errour is ignorance of the word of God ye know not the Scriptures therefore ye erre It is not then without great cause that the Holy Ghost cals the Pope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adversary that thus dares in his Tenets oppose Christ himselfe to the face Secondly the Scriptures reproove heresies and errours and therfore there is no likelyhood that they in themselves should bee the cause of them d 2 Tim. 3.16 Thirdly there is nothing else worthy of credit besides the Scriptures other writings being as chaffe this as wheate e Ierem. 23.28 whence the Fathers f Hier. s Matth. 23. Greg. hom k. sup Ezech. said quod de scripturis sacris authoritatem non habet eadem facilitate contemnitur quà probatur those writing or opinions which are not confirmed by the holy Scripture are easilyer contemned
thing Quest 4 How is Christ to bee preferred before all other things Answ 1 First we must admire his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love of mankinde which is miserable without his love Answ 2 Secondly wee must desire his society and fellowship before all other things Psalm 27.5 Answ 3 Thirdly untill hee come and reveale himselfe unto us we must weepe and mourne for his absence Like Raebel who would not be comforted Mat. 2. Answ 4 Fourthly wee must forsake all worldly things that keep or hinder us from Christ Verse 40 VERS 40. He that you receiveth mee and hee that receiveth me receiveth him that sent me Object The Doway Disciples dispute from hence for the adoration of Saints thus Answer The honour of Saints redoundeth to the honour of Christ as Basil saith Honor serverum redumdat in câ—mmâ—â—â—em Dominum the honour of the servants redoundeth to the common Lord. pag. 8. The honouring of Gods servants as his Ministers doth redound to the Lord as our blessed Saviour here saith He that receiveth you receiveth me But to give part of that honour which is due unto God as all Religious worship is unto his servants is a dishonouring of the Lord himselfe for hee will not give his glory to another Esa 42.8 Willet Synops fol. 428. Vers 41 VERS 41. Hee that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and hee that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward Sect. 1 § 1. He that receiveth a Prophet Quest 1 Whom doth our Saviour here meane by Prophet Answer To Prophecie or to bee a Prophet hath divers acceptions in Scripture namely First sometimes it is taken for the bookes and writings of the Prophets They have Moses and the Prophets Luke 16.29 Secondly sometimes for the whole word of God No prophesie of Scripture is of any private motion g Peter 1.20 Thirdly sometimes those unto whom God vouchsafed familiarly to reveale himselfe are called Prophets Thus Abraham was a Prophet Gen. 20 7. and Miriam a Prophetesse h Exod. 1â— 20. Fourthly ordinary interpreters of the word are called Prophets as in this verse He that receiveth a Prophet in the name of a Prophet Fiftly and lastly it is taken for those who were enabled by divine Revelation to lay open hidden secrets transcending all possibility of humane search Hence it is that Prophets in old time were called Seers 1 Sam. 9.9 and their Prophesie was termed a Vision Esa 1.1 because God extraordinarily enlightned their minds with the knowledge of these secrets Our Saviour here by receiving a Prophet Observ meanes by way of Hospitality to teach us that it is acceptable unto God to receive the Saints into our houses Hebr. 13.1 Why must wee bee hospitable unto the Quest 2 Saints First because they are our brethren and fellow Answ 1 members now no man ever hated his owne flesh but was ready to cherish and nourish it Rom. 12. and Cor. 1 12. Ephes 5.27 Secondly because they bring good yea excelllent Answ 2 things along with them and for carnal things administred unto them they administer spirituall 1 Corinth 9.11 For if wee receive Prophets they will teach us if we receive Righteous men they will lead and guide us by their example Thirdly because in them wee receive Christ Answ 3 as Abraham did Genes 18.1 c. and many besides Heb. 13.1 § 2. In the name of a Prophet Sect. 2 Our blessed Lord here sheweth how the affection is to be qualified and that wee must not onely truely love the Saints but also for this cause because they are Saints Whence Note That true love unto our bretheren ought to bee sincerely for religions sake Observ or we ought sincerely and intirely to love our bretheren because they are Religious 1 Iohn 2.9 c. 3.10 c. 4.20 For this love should bee in God and Christ and for his sake Who are heerein worthy blame and reproofe Quest 1 First hypocrites and dissemblers who have Answ 1 as Bernard sayes Melin ore verbalactis Fel in corde fraus in factis Peace in their words but warre in their thoughts love towards the Saints in their tongues but hatred in their hearts their words unto them beeing as sweet as honey and smooth as Oyle but their deeds beeing deceitfull and as bitter as Gall. Prov. 23.7 Iames 2.13 Our love unto the Saints must be sincere and cordiall not sinister and counterfeit Secondly those are here to blame who love Answ 2 the Saints onely for some second causes namely either I. Because they are their neighbours and their good neighbours from whom they receive no evill but upon every occasion all neighbourly offices Or II. because they are of a kinne or allyed unto them Or III. Because they are of meek affable and gentle natures and loving dispositions Or IV. Because they love them and theirs therefore they repay love with love V. Through vaine glory Thirdly they are here faultie who love the Answ 3 Saints onely with a mercenarie love that is for reward For Aliâ—d est serpare aliâ—d propter hoc Agerâ— it is one thing for a man to hope that the Lord will blesse him for his sincere love unto his Children and servants because this God here hath promised It is another thing for a man to love and receive the Saints for the rewards sake promised for this love is but self-love and such as God rejects not sincere love and such as the Lord promiseth to rewardâ— Quest 2 Which is the true respect of love Or for what respect must wee love our bretheren Answ 1 First in generall we must love the Saints for Gods sake or love the Lord in them Answ 2 Secondly and more particularly from this verse we are taught to love them for a threefold respect viz. I. Because they are Prophets and thus we must love them for the words sake which they bring or at least which they professe II. Because they are Righteous and thus we must love them for that sanctity and Purity and integrity which we see in them III. Because they are Disciples and thus wee must love them for their spirituall society and bond of charity as fellow travellers in a long journey love one another or as Country-men love one another in a strange place or remote Country § 3. Hee shall receive a Prophets reward Sect. 3 What is the sense and meaning of these words Quest 2 They may be understood two manner of waies namely First they shall receive that reward Answ which righteous men are wont to receive from the Prophets that is they shall be made Partakers of their labours August s Psalm 102. Whence wee may learne Observ That the Gospell becomes profitable to those who receive the Ministers the truth hereof evidently appeares I. From these places Luke 10.6 Acts 8.6 and 10.25.33.44 and 13.7.12.42 c. and 16.14 c. and 2 Corinth 7.15 Galath 4.14 15.
would Answ 1 intreat the learned Reader to view these Authors August de cons Evang. 3.7 et Hier. s et de opt gen Interpretandi Origen s Euseb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 20. Chrysost s 2 Timoth. 3.8 Comest histor Evang cap. 161. page 240. Erasm s Beza s Mayer s Scharp symph proph et Apost page 337 338. loc 114. Iun. paral 48. Chem. harm part 2. Gerard Fol. 88 89. Weemse of the judiciall law of Moses lib. 1. cap 30. page 112 113. Secondly some say that the words recited here Answ 2 by the Evangelist are taken both from Ieremy and Zachary This is disliked rejected by Iunius and Scharpius but approved as the most true opinion by Gerard Mayer and Weemse and will appeare by and by to be such Thirdly some say that these words are taken Answ 3 out of some Apocryphal Booke of Ieremy and of this opinion were both Hierome and Origen but it is both refused and refuted by Iunius Scharpe Gerard and Mayer Fourthly some say that the Evangelist borrowed Answ 4 these words from some unwritten Traditions Or Fifthly that he learned them from some divine Answ 5 revelation Chrysost gives these two reasons thinking them both satisfactory but Ger. dislikes both Sixthly some say that St. Matthew took them Answ 6 onely from the Prophet Ieremy or from the Septuagints interpretation of Ieremy 32.9 And Sharpe inclines to this giving these reasons for this opinion to wit I. Because the seven sickels and ten pieces of silver mentioned by the Prophet are the same with the thirty pieces of silver here mentioned And II. Because in both the places mention is made of the buying of a field And III. Because the Prophet as well as the Evangelist had said that this field should serve to bury strangers in that is those who were now strangers but should afterwards returne from captivity This opinion is also named by Gerard and by him neither allowed nor disliked but barely recited but it will appeare false by and by and is utterly rejected by Iunius Answ 7 Seventhly some say that this our Evangelist tooke these words onely from Zachary 11 12 13. And of this opinion is Beza in shew but Iunius directly and divers others Quest 2 Seeing that these words recited by St. Matthew are not named by Ieremy but by Zachary whence come it that the Evangelist names Ieremy Then was fulfilled that which was spoken by the Prophet Ieremy and not Zachary Answ 1 First hereunto some answer that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere forgetfulnesse in the Evangelist the holy Ghost permitting it who through the fault of his memory tooke Ieremy for Zachary of this opinion is St. Augustine but is justly refuted both by Iunius Sharpe Gerard and Mayer Answ 2 Secondly some say that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an errour or mistake in the Scribe or writer of the Evangelist Now the Scribe transcribing this Gospell might be mistaken two manner of wayes namely either I. Because in their abbreviations or contraction of voices much used by the Greekes in their writing the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an errour easily fallen into Or II. By adding the name of Ieremy For First the Syrian Paraphrase which is well nigh if not altogether most ancient hath onely the Text They tooke the thirty pieces of silver c. but no name at all And Secondly some Glos ordinar s say that many Greeke Copies have not the name of Ieremy but onely the word Prophet Then was that fulfilled which was spoken by the Prophet saying c. This answer is given by Hierome Eusebius Erasmus and leaned unto by Beza but denied by Iunius Sharpe Gerard and Mayer Answ 3 Thirdly some answer that all the words recited by St. Matthew in this place were written by the Prophet Ieremy and when this Gospell was writ were extant in the Hebrew Text but now by the malice of the Jewes are obliterated This conceit went for currant both with Eusebius and Iustin as Gerard saith but is justly refelled by him Answ 4 Fourthly Augustine answers that St. Matthew cites these words as written by Ieremy when indeed they were written by Zachary because all the Prophets had as it were but one mouth and therefore whatsoever was written by some one of them might be said to be written by any one of them as if all their Prophesies had come out of one mans mouth and that any thing spoken by any one of them is common to all and that all things spoken by them all are proper to any one But this answer is not without cause misliked by Dr. Mayer Fifthly some say that Zachary being instructed Answ 5 by Ieremy wrote it and therefore Jeremy is here mentioned both Iunius and Sharpe incline to this answer at least say nothing against it but Dr. Mayer rejects it because Zachary living 100 yeares after Ieremy could not be instructed by him Sixthly others say this was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 6 according to the opinion of the people amongst whom there was great expectation of Ieremiah to come againe as wee may perceive by that answer of the Disciples whē Christ demanded Whom doe men say that I am Some say Ieremy or one of the Prophets But this is refuted both by Sharpe and Mayer Seventhly some say that Zachary had two Answ 7 names viz Zachary and Ieremy as many more among the Hebrewes had as for Example Achimelech and Abiathar Iochanan and Ioachaz Penuel and Chareph Ioach and Ethan and many more This answer of all the rest is best liked by Iunius Erasmus and Sharpe but is disliked by Gerhard and Mayer Indeed if it were certaine that Zachary had two names this answer would sufficiently cleare the doubt but seeing the name whereby he was most knowne yea altogether knowne for any thing written in the Scripture to the contrary was Zachary me thinkes St. Matthew should not leaving that name call him by another whereby he was not formerly called or knowne I have beene briefe in all these answers because I adhere to none of them all if any desire better information concerning them let him consult with the Authours and places mentioned before quest 1. answ 1. Eighthly Gerhard Weemse and Mayer answer Answ 8 that heere two Prophesies are joyned together by our Evangelist and because I rather subscribe to this then any of the other answers I will therefore a little more enlarge it then I have done any of the other Here then observe with me these three things namely I. The mention of the thirty silver peeces here is taken from Zachar. 11 12 13. and the buying of the field from Ieremiah 32.7 c. for in the Septuagints translation of Zachary there is nothing almost but the 30. pieces of silver given of the words here used and that was the translation then in use amongst all men For after this the words are these The
by it Thus much for this second generall question Wee now come to consider of this Gospell and first of the Title The Gospel according Quest 3 to Saint Matthew Here first it may bee demanded Answ what is meant by this word Gospell Answer For the true and full understanding of this question wee have two things to consider of viz. the Name and the Nature of the Gospell of which not apart or severally but together For the Name shewes the Nature Conveniunt rebus nomina sape suis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a good and joyfull message c Bullinger s Luke 2.10 and is attributed and ascribed unto many things 1. Sometimes to a peculiar message Ecce Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold I bring you glad tidings 2. Sometimes to the preaching of the Gospell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel d Rom. 2.16 1 Cor. 4.15 2 Cor. 8.18 that is my preaching of the Gospell 3. Sometimes to holy doctrine or the preaching of Christ e Mat. 24.14 Esa 61.1 This Gospell of the Kingdome shall be preached unto all Nations c. 4. Sometimes this word Gospell is taken for the Evangelicall Bookes Matth. 26 1◠Wheresoever this Gospell shall bee preached there shall also this which this woman hath done bee told Now the Euangelicall Bookes are of two sorts to wit Either Forged and false as the Gospel of S. Peter S. Iames S. Clement and divers others which the Papists cosen the world withall Or True which are the foure of S. Matthew Marke Luke and Iohn and are called Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more singular manner because they bring unto us both true newes and the best newes that ever we heard f Luke 2.10.13 14. Behold sayth the Angel I bring you glad tidings tidings of great ioy which shall bee unto you and to all people c. Now the truth of this appeares thus First The Gospell is the power of God unto salvation g Rom. 1.16 1 Cor. 1.18 Secondly it is a glasse wherein as with open face the vaile being taken away wee may see the glorie of the Lord and bee transformed into the same image from glory to glory h 2 Cor. 3.18 Thirdly it shewes unto us i Luke 2.14 Gods good will unto mankinde and mans reconciliation unto the Lord of glory Fourthly it shewes unto us the will and pleasure of the Lord more clearly and plainly than was made knowne unto the Fathers in and under the Law k Ephes 3.4 5. Fiftly the Gospell is such a blessed message that woe bee unto him that either Neglects to preach it being called thereunto Wee unto me if I preach not the Gospell l 1 Cor. 9.16 Or Brings any other Gospell than this let him be accursed that bringeth any other Gospell m Gal. 1.8 9. Or Rejects this It shall bee more tollerable for Sodom and Gomorrah at the day of iudgement than for those that despise this Gospell n Mat. 10.14 15. And thus much for this question Another question here will arise Why the Quest 4 Gospell or any Scripture was written To this I Answ 1 Answer first for the helps of our knowledge least that in processe of time there should either have beene no remembrance or a false remembrance of our salvation and redemption by Christ to prevent which God in much mercy and love hath committed the life death resurrection and ascension of Christ unto writting that the truth might remaine and bee knowne for and unto all ages The Lord would have us remember what Christ did for us and what hee undertooke and underwent for our Redemption and therefore hee commandes that those things which are to bee remembred should bee written least otherwise the memory of them should perish The Lord would have our memories to retaine Truth not lyes and therefore commands the Gospell to bee written that the truth may not be corrupted o Luke 1.4 5. I answer againe the Gospell was written for Answ 2 the helpe of our faith least it should have beene uncertaine If the History of Christs conception birth life temptation sufferings obedience and the like had only beene by tradition delivered from Father to Sonne in processe of time we should have questioned the truth of it and so our faith would have beene the more shaken and lesse sure to redresse which the Lord commends all these things to writing that so our faith might be firme and working not fraile and wavering If the Gospel had beene related unto us by others not by the Apostles wee should have been prone to have called the truth and certainty of it in question as the Sadduces who will neither receive nor imbrace any other Scripture but onely the Pentatench or five bookes of Moses because none were written by him but them and therefore the Lord will have the Gospel written and the Canon and Rule of faith taught confirmed and sealed by his Apostles who were eye and eare witnesses of what they wrote a 1 John 1.3 that wee might the more undoubtedly beleeve the infallible truth of it Quest 5 It may here further be questioned what the Gospel and Scriptures doe containe Answer I answer First holy Histories to bee knowne Secondly Rules and doctrines of faith to be practised and beleeved For the better understanding of this question and answer observe First what is to expected Secondly what is to bee learned from the holy Scriptures I. What is to be expected from the Scriptures First the truth of Historie not of every historie and passage but onely those that are necessary b Joh. 20.21 Secondly the summe also of all those things which are to bee beleeved as necessary unto salvation c 2 Tim. 3.16 And therfore 1. they are to blame that say the Scriptures are corrupted and falsifyed by Heretiques 2. the Patrons and setters up of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnwritten traditions II. What is to be learned from the Scriptures First the doctrine of faith d Collo 3.16 and therefore 1. Papists are much to blame who hold some things as articles of their faith for which they have no warrant from the word of God as is proved by Sir Humfrey Linde in his via tuta 2 Ignorant persons also are here very faulty who will not studie the Scriptures that thereby they may bee inabled to give an account of their faith to every one that shall demand a reason of it e 1 Pet. 3.15 3. They also are blame worthy that refuse to bee Catechised and instructed in the principles of Religion grounded upon and taken from the holy Scriptures Secondly the truth of History is to be learned from the Scripture because that is the foundation of faith and therefore it is necessary to heare reade conferre and accustome our selves unto the study of holy writ because for this end God commanded them
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
compulsion or constraint Unlawfull to wit the requiring the confession Of all sins and circumstances which we have committed And that once a yeare at the least Yea enjoyned upon necessity to salvation Exaction may bee understood two waies First of constraint as of necessity Secondly of perswasion onely as profitable Now this question 1. is not of confession to God nor 2. Publickly to the congregation 3. to one another but 4. to the Pastor onely and 5. not that which is enforced of necessity unto a particular enumeration of all acts and circumstances but that onely which is done by the Confitent willingly and freely and by the Pastor at the most but perswaded as profitable not injoyned as simply necessary And therefore I say as that auricular universall generall peremptory Confession is justly condemned and exploded by our Church as shall be shewed else where so of the other there may bee godly use as shall be proved in another place Thirdly consider that Protestants may bee taken two manner of waies First for private Ministers in the practise of their preaching here I confesse ingenuously and am verily perswaded that the holy and sober use of confessing upon divers weighty occasions might by Gods blessing be the instrument of much good among his people as shall God willing else where bee proved this caution or admonition observed that a thing which may be either perniciously or profitably used as confession of sinnes to the Pastor may should neither be too farre pressed or too wholy neglected according the saying of Charles the Emperour Confessio neque nimis laxanda neque nimis astringenda Secondly by Protestants may be meant the doctrine of our Church and in this sense Protestants are not too remisse in the doctrine of confession of sins for our ever precious Iewell saith private confession abuses set apart wee condemne not Bishop Morton a present principall pillar of our Church allowes it also so it be free and not exacted a Appeal 2 4 Sect. 5. and Chemnitius b Part. 2. 5. saith plainely Ea qua conscientiam gravant exponere consulit ecclesia nostra instructionis consolationis gratiâ that is our Church doth advise men to acknowledge those sinnes that trouble and oppresse their consciences if they desire either counsell or consolation b See also Bishop Usher in his answer to the Irish Iesuit Pag. 81. yea we may make our adversaries our judges in this particular for Bellarmine himselfe c De paenit 3.1 confesseth that our men naming Chemnitius Melancthon and Calvin allow of confession Lastly our Communion booke in the end of the second exhortation unto the Lords Supper saith if there bee any that through the sight of their sins cannot quiet their owne conscience but require further comfort or counsell then let him come to mee or some other Minister of Gods word and open his griefe c. And in the visitation of the sick the Rubrique saith the sicke person shall make a speciall confession if he feele his conscience troubled with any weighty matter For conclusion of this question as our Church allowes of private confession of sins unto Ministers so it behooveth to have good consideration as well of the persons and of the manner of doing as of the fitnesse of the particulars to be revealed Vers 7 VERRS 7. But when he saw many of the Pharisees and Saduces come to his Baptisme he said unto them O Generation of Vipers who hath warned you to flee from the wrath to come Sect. 1 § 1. The Pharisees and Sadduces these were both most wicked sects 1 the Saduces were prophane denying the immortality of the soule 2. the Pharisees were hypocrites making a shew of that which was not in them and yet both these come to Iohns Preaching from whence it Quest 1 may be demanded Why doth the preaching of the word awaken all and draw of all sorts unto it like a draw net that brings to shore both good and bad a Matt. 13.47 Answ 1 I answer first this comes from the nature of the Gospel preached which is first a Trumpet b Esa 58.1 and 1 Cor. 14.8 and therefore awakens all 2 it is a sword and therefore it wounds all c Heb. 4.12 3 It is like the Angel in Bethesda and therefore moves troubles perswades all the word makes wicked men often sigh and tremble in the hearing of it d Ioh. 5.4 and hence it workes some effect or other for the most part Answ 2 upon all Secondly this comes from the instability of our nature and moveablenesse of our dispositition est natura hominum novitatis avida we are naturally like the sand in the water mooved and stirred with every wave like reedes shaken with the wind noveltie often makes us runne unto the word as the Sadduces and Pharisees here we being naturally like the Athenians that desire to heare new things having itching eares Obiect But against this it bee objected The word though preached profits none but the faithfull because except it be mixt with faith it availes not e Heb. 4.2 Answ I answer certainely the word preached profits not all but yet it moves all the seed works something in the stony and thorny ground as well as in the good ground although not so much nor so profitably the water being moved and troubled the clay and sand arises although presently that which is heavie sinkes downe againe to the bottome Thus many come unto Christ f Luk. 5.1 and 12.1 but for a diverse end first some for novelties sake that they may see him because they heare rare things of him Secondly some that they may see his miracles and heare him preach Thirdly some that they may be fed by him Fourthly some that they may be cured by him Fiftly but very few that they might heare his word to keepe and observe it And thus many come unto the word for divers ends and are sometimes awakened by it although the most part fall to the sleepe of sinne againe Why is the comming of the prophane Sadduces Quest 2 and the hypocriticall Pharisees unto Iohn here mentioned To teach us that there is no order or calling so desperately wicked Answ Observ but the Gospel calles and gathers some of them unto it the truth of this answer appeares by an Induction of divers examples viz. First from the Pharisees the Gospel calleth Nicodemus g Ioh. 3.1 and Gamaleel h Act. 5.34 Secondly from the Senators and great and rich men it calls Ioseph of Arimathea i Matth. 27.57 and Sergius the Proconsul Acts 13. Thirdly from the souldiers it calles the Centurion k Matth. 8.5.8.13 and Cornelius Acts 10. Fourthly it calles the Keeper of the prison Acts 16. Fiftly from the harlots it calles Mary Magdalen and divers others Sixtly from the theeves it calles one Seventhly from the Idolatrous and superstitious Athenians it calles Dionisius and Damaris and some others l Acts 17.34
undergoe what he layes upon thee and in his due time removing the evill from thee g 1 Cor. 10.13 Quest 8 Is it never necessary to use unlawfull meanes Answ I answer No for the clearing whereof observe that there is a threefold necessity First Necessitas rerum a necessitie of riches or an estate or of the things of this world thus tradesmen say they cannot live and gaine except they deceive and lye thus poore men say they must steale and pilfer otherwise they and their little ones must starve but these must know that there is no necessity of sinning better gaine little then loose the soule better starve then steale Secondly there is Necessitas vitae a necessitie of life Thus some if their children be sicke repaire to the wisards and witches thus subjects rebell against tyrants persecuting both their persons and profession but those must remember that their children had better dye then live by the devils helpe and these must know that they owe obedience unto superiours either active or passive and to rebell is contrary to the practise of the primitive Church a Lege Apolog Iustin A Tertul. Certainely it is lawfull to rise up against and withstand invaders as the Machabees did but not against lawfull Kings though they forgetting the office of Kings should tyrannize over their subjects Thirdly there is Necessitas animae a necessitie of the soule to preserve it from sinne or to free it from concupiscence Thus Lucretia murthered her selfe because Tarquin had ravished her and some kill themselves rather then they will be defloured But these must remember that they pollute the soule by one sinne while they shunne the pollution of another yea it is themselves that contaminate their soules which were not defiled by an others fault it was no sinne in Lucretia to bee forced violently against her will for that was Tarquius fault that ravished her and in him a hainous sinne but it was in her a notorious sinne to kill her selfe To conclude Vincit qui patitur affliction is to bee borne temptations are to be withstood I. by prayer II. by watchfulnesse in them and against them III. by hope and expectation of the divine helpe and assistance of God but IV. never by the use of wicked or indirect meanes VERS 4. But hee answered and said it is written Vers 4 Man shall not live by bread alone but by every word that proceedeth out of the mouth of God § 1. It is written Christ fights against Sathan Sect. 1 onely with the sword of the Spirit the word of God and all the dartes hee throwes at him are fetched out from the quiver of the Scriptures Why did Christ this Quest 1 I answer First because this is the best and most Answ 1 powerfull weapon as God is stronger in himself then Sathan so his word is most operative against Sathan it is the sword of the Spirit b Ephes 6.17 able both to defend us offend our enemy c Heb. 1.3 it being the sword of Gods mouth 2 Thes 2. able to confound the adversary thereof and make the obedient thereunto wise unto salvation Secondly Christ did this to teach us that nothing Answ 2 doth captivate an evill conscience or subdue evill concupiscence sooner then the word of God it being a sharpe two edged sword d Heb. 4.12 Adam had figleaves to cover his shame and never was truely awakened untill the word of the Lord comes unto him saying Adam where art thou e Gen. 3.7 Who in such like cases use any other weapons Quest 2 I answer Answ there are divers that use other meanes then the word of God against Sathans assaults viz. First some fight against him with the wisedome of the flesh they dare not assent either for losse of goods or reputation amongst men or the like this weapon is a traytor and will at length consent unto Sathan and fight against him that useth it yea the devill is wiser and more crafty then men and therefore humane wisedome will never conquer him Secondly some perswade themselves that they can drive away the devill by their exorcismes conjurations or the like Thus the Papalins use these remedies against the devill I. their sacramentall consecrated wafer cakes II. holy water III. the sound of consecrated belles IV. the signe of the crosse V. the Gospel of Saint Iohn hung about their neckes VI. the name of God or of Christ VII verses per crucis hoc signū c. and divers other ridiculous things which are too foolish or frivolous to overcome or expell Sathan the divell seemes to feare these but hee doth but faine that he may deceive the users of them for it is onely the word of God that hee feares the weapons wherewithall our Saviour foiles him But the Papists may here object it is the word Obiect 1 of God which they use Saint Iohns Gospel and the name of God c. are the word of God and therefore a warrantable remedy against the devill The word of God profits us if we use it aright that is First it profits not Answ being barely pronounced with the lipps or carried about us as we may see by the sonnes of Scheva g Act 19. they adjure the devill by Jesus whom the Apostle preached but hee obeyes them not but woundes them to their hurt Secondly it profits when it is applyed by faith for thus this strong man is overcome h 1 Pet. 5.9 Who are enemyes unto this weapon of the word of God Answ 1 First those that forbid the translation of the Scripture into the vulgar tongue which may be understood Answ 2 Secondly those that prohibit the reading of the word of God because ignorance thereof will not condemne them Answ 3 Thirdly those that applaud ignorance of the Scriptures as the mother of devotion and to be preferred before the knowledge thereof These are refractory unto the Lords injunction who commands them to bee read and taught even in private families i Deut 6.7 8. and to bee diligently studyed night and day k Psal 1.2 and to be read to all the people as Iosias did l 2 Chron. 34.30 and Nehemias also Chapter 8. These are contrary to Christs practise here and to his precept else-where commanding to search the Scriptures m Iohn 5.39 These are not like those noble Bereans whom Saint Paul commends that turned over their bookes to see whether the Apostle taught them according to the Scriptures or not n Act. 17.11 But here the Papists object the Scriptures Obiect 2 are perillous and full of danger to him that reads them because they are difficult to be understood and being misunderstood they leade unto errour Answ 1 First if holy writ be dangerous to be read so are also humane writings they being indeed full of errours as we may see in the writings of Origen Answ 2 Secondly the whole Scripture is not difficult to be understood and consequently
the truth And Possevine saith Å¿ Bibl. select lib. 12. cap. 23. Some things in the Fathers wherein they dissented from the Church are judged and rejected Secondly they reject the Fathers one by one ordinarily when they crosse Romes Doctrine Many examples the Reader may see heereof in our fore-named Authour White pag. 330. § 13. Thirdly the Papists basely slight the Fathers although many of them agree in one and the same thing as for example in the question touching the cause of predestination one t Sixt Senens bib lib. 6. annot 241. saith that Chrysostome Origen Ambrose Hierome Augustine Theodoret Sedulius Theophilact Oecumenius and Theodulus held the prescience of merits the which opinion was condemned in Pelagius And thus he rejects ten Worthies at once Another u Mich. Medin â—rig sacr hom li. 1. cap. 5. sayth that Hierome Augustine Ambrose Sedulius Primasius Chrysostome Theodoret Oecumenius and Theophilact which are the chiefest of the Fathers in the question concerning the difference betweene a Priest and a Bishop held the same opinion which Aerius the Waldenses and Wickliffe did whom he counteth for Heretickes and chargeth the Fathers with the same heresie In the matter touching the baptisme of Constantine the great they v Baron an 324. n. 43. 50. et inde reject Eusebius Ambrose Hierome Theodoret Socrates Sozomen and the whole Councell of Ariminum saying they deserve no credit because not they that is the Fathers have written the truth but themselves that is the Papists have truly related that hee was baptized by Eusebius the Bishop of Nicomedia And thus wee see how the Papists esteeme of the Fathers or their writings when they sute not with their owne Tenets Fourthly the Workes and Writings of the Answ 4 Fathers are purged I should say rather polluted by the Papists and adulterated and corrupted and gelded and changed and therefore wee are not now by any meanes to build our faith upon them I intreat the studious Reader here to peruse Perkinsi Problema pag. 2. c. ad 44. And Censura quorundam Scriptorum Auctore Roberto Coco where he shall finde this answer abundantly confirmed Answ 5 Fifthly the Fathers in many things dissented among themselves and therefore wee cannot build our faith upon them because the foundation of faith ought to bee firme and infallible truth being but one Theophilus calleth Ephiphanius Haerefiarcham the grand Captaine and Father of Heretiques Gennadius saith that Saint Augustine was not farre off from being an Heretique Saint Hierome writing to St. Augustine sayth thus In Epistola tua quaedam haeretica esse judicavi I conceive that there are some hereticall opinions in your Epistle Saint Augustine wisheth Saint Hierome to acknowledge his errour and recant w Jewel Defense of the Apolo f. 37. 8. Sixtly the Fathers have erred in many things and therefore are not firme pillars to build our faith upon This a learned Papist doth acknowledge x â—anus loc Thâ—ol l. 7 c. 3. conclus 2. in these words The Canonicall Authors Answ 6 as being directed from above doe alwaies hold a perpetuall and stable constancie in their writings but the Fathers being inferiour unto them faiâ—e sometimes now and then contrary to the course of nature bringing forth a monster And another of them saith y Anselm Comment in 2. Cor. that in their bookes which the Church readeth many times are found things corrupt and hereticall Thus Hillary denied that Christ in his sufferings had any sorrow Refert Bellarm. de Char. l. 4. c. 8. Clemens Alexandrinus saith that Christ did not eate and drinke of any necessity but onely to shew that he had a true body and that hee and his Apostles after their death preached to the damned in hell and converted many z Strom l 6 and l. 3. Cyprian held rebaptization and Athenagoras condemned marriage Seventhly we Protestants doe not deny the Answ 7 Fathers but receive them with all reverence studying their writings and accounting their bookes as most excellent monuments of antiquitie but wee dare not make them rules of faith in themselves by which doctrines of truth are established but allow the Scriptures onely to be judge whereby wee trie both the Fathers and our selves Faith comes from the word of God not from the writing of men Rom. 10.14 and therefore the word not the Fathers must be the rule of our faith and by the proportion and Analogie of faith and truth therein contained all opinions are to be proved And therefore I thus conclude this question first that the Fathers may erre Secondly that many of them may erre together Thirdly that the learned of this present age in many things have more understanding then the Fathers had we being as Dominicus Bannes a Doctor of the Church of Rome said pag. 58. 59 like châ—ldren standing on the shoulders of Gyants who being lifted up by the tallenesse of the Giants see further then they themselves Fourthly and lastly that therefore with reverence they may in some things be refused § 2. sbalt not kill Sect. 2 How many degrees are there of murther Quest 1 in the text Five namely Answ first Whosoever is angry with his brother by Anger here is meant all the interiour motions in the minde will and heart which are repugnant to brotherly love The second degree is to call our brother Raca that is to use some signes and gestures of an angry and malevolent minde either by the countenance or by some disdainfull words of reproach which breake forth or by some gesture of the body The third degree is to call our brother Foole that is when the mind and affections being throughly moved we breake forth into manifold opprobrious and evill speakings The fourth is when by some deede which externally we performe we harme the body or impaire the health of our brother The fifth and last is Homicide it selfe But of all these more particularly by and by Much might be spoken first of the Antiquity of this law it being given presently after the flood Whosâ— sheddeth mans blood by man shall his blood be shed a Gen. 9.6 Secondly of the Antiquitie of the breach of this Law it being violated not many yeares after the creation b Gen. 4.11 when Cain killed Abell Thirdly of the generality of this Commandement Every one that takes the sword shall perish with the sword c Matth. 26.52 But I here forbeare referring these to another place Quest 2 What was our Saviours scope in the quoting of this Law Thou shalt not kill To teach them that they did not truely and rigthly understand it Answ expounding it onely according to the letter Quest 3 Why must not the Law be restrained onely to his literall sense Answ 1 First because the words are concise but the sense is prolixe the formes are short for the helpe of memory but the matters therein contained are long and many and that both in the Decalogue and in the Lords prayer and
evill one Thus Beza Musculus Gualter The reason of this reading is First because the article is here added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a malo illo Secondly because it is thus taken elsewhere when one heareth the Word of God and understandeth it not then commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wicked one c. Mat. 13.19 Our Saviour here teacheth us Obser that as every one in generall who workes wickednesse is of the Divell as Iohn 8 44. and 1 Iohn 3.8 so particularly every customary swearing is from that evill one How is usuall swearing from the Divell Quest 1 These ordinary oaths come from Satan two manner of wayes Answ To wit First immediately because he tempts thereunto Secondly mediately because hath a haÌ„d in the occasions of swearing whether in our Selves which are these First lightnesse and vanity of speech or a pronesse unto swearing Secondly a custome of lying whence it comes to passe that wee are not beleeved except we sweare Thirdly an habit or evill custome of swearing Fourthly unbridled anger which makes us oft breake forth into swearing Fifthly covetousnesse whence thou wilt rather sweare then want what thou wouldest or shouldest have These things are wrought in us by Satan and are occasions unto us of swearing Brethren which are two viz. First incredulity wee sweare because our brother will not beleeve us by yea and nay Secondly perswasion thus Iob was perswaded by his wife to curse God and aye and many are perswaded by their friends to take many an unnecessary oath Quest 2 What are the remedies against this usuall swearing Answ 1 First set a watch over thy mouth keepe thy tongue as with a bridle that is speake not rashâ—y Answ 2 Secondly give no place to this wicked custom of swearing at all for it thou dost thou wilt sweare when thou knowest not and breake out into oathes and never marke it Answ 3 Thirdly be true in all thy words and deedes and then none will suspect thee of fa sehood but beleeve thy yea and nay as well as an oath Answ 4 Give no place to wrath and anger lest it occasion oathes Answ 5 Fifthly bee not covetous lest avarice spurre thee on to swearing rather loose a part of thy substance then destroy by swearing thy best part thy soule Answ 6 Sixthly bee not suspicious but beleeve all things untill thou know the contrary lest through thy incredulity thy brother sinne by swearing Seventhly remember that by swearing I. Answ 7 Thou servest and pleasest Satan II. Thou pleasest and servest him that seekes and desires nothing so much as thy destruction 1 Pet. 5.8 Yea III. A custome of swearing will bring thee to horrible blasphemy VERS 38. Yee have heard that it hath beene said Vers 38 an eye for an eye and a tooth for a tooth This was a Law given unto the Jewes by God Quest 1 how then did they abuse or pervert it that our Saviour here opposeth their opinion or practise of it First in generall they hence thought revenge Answ 1 was lawfull and that by this Law liberty was allowed par pari reponert to recompense evill with evill Answ 2 Secondly in particular they apply that unto themselves which is onely peculiar and proper unto the Magistrate Quest 2 Are not these the very words of the law an eye for an eye c Answ They are but they are not a true rule to private persons because they were not given unto them Quest 3 How doe men so abuse Scripture that from the truth thereof lies are often concluded Answ This is done many waies namely first Omittendo by omitting something as they did verse 33. Thou shalt not for sweare thy selfe but omitt the words of the law Thou shalt not sweare Secondly Addendo by adding something unto the word thus they doe verse 43. Thou shalt love thy friend and hate thy enemie the last clause thereof was added this is a cursed thing to adde to Gods word Thirdly Sensus nostros ingerendo by wresting the words to our owne purpose Thus the Papists say the Apostles had five loaves and two fishes Therefore there are seven Sacraments w Mat. 14 17. Christ said to Peter feede my sheepe Therefore the Pope had absolute power to governe the Church binding and loosing excommunicating and deposing whom he pleases These are grosse consequences Fourthly Verba premendo by straining the word beyond his meaning Thus the Papists enforme those words This is my body So others to wit the Libertines presse those words all things are lawfull stretching them as broad as their consciences are large Fifthly Malè applicando by a wrong application this is the Jewes fault in this place they apply this law unto themselves which was given onely to the Rulers and Judges Quest 4 How must wee so reade the Scriptures that we may understand them and not pervert and abuse them Answ In the reading of the sacred bookes observe heedefully these rules Rule 1 First distinguish betwixt that which is lawfull and that which is necessary It was not lawfull for David according to the Leviticall law to eate of the shew-bread but it was necessary in regard of his and his young mens present hunger Rule 2 Secondly distinguish betwixt that which is Inconvenient and that which is evill Here the Separatists are very faultie because those things which are inconvenient onely they take as unlawfull in themselves Rule 3 Thirdly distinguish betwixt those that are Temporall and those that are Perpetuall Women have beene Prophetesses but now a woman is forbidden to speake in the Church Rule 4 Fourthly distinguish betwixt things particular examples and generall rules Senacherib was slaine by his two sonnes but it is not therefore lawfull for children to be Parricides Fiftly apply the word aright but of this we spake before Chap. 4. vers 6. VERS 39. But I say unto you resist not evill Vers 39 but whosoever shall smite thee on the left cheeke turne unto him the other also § 1. But I say unto you resist not evill Sect. 1 Wherein doth Christ here oppose himselfe Quest 1 unto the Jewes First they thinke the law expressed in the Answ 1 former verse was given unto private persons yea unto all thus Beza sup Secondly at least they thought that it was Answ 2 lawfull for them out of a malicious minde to desire revenge of the Magistrate according to this law namely an eye for an eye c. Now our Saviour opposeth himself to both these shewing that neither of theÌ„ are lawfull I say resist not evill What is meant by this word Evill or what Quest 2 Evill is it that must not be resisted First Beza understands it Masculinè of that Answ 1 evill person who offers the injury or wrong but I subscribe not to this because the Article is annexed with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly others take it Neutraliter of evill Answ 2 Here wee must distinguish of a double evill namely I. Poenae the evil of
the evill one First he never sleepes but alwayes wakes and Answ 1 watcheth over his children And therefore no danger can come upon them at unawares Secondly he knowes all things yea foresees Answ 2 all things before they come therefore hee can keepe backe and prevent whatsoever hee pleaseth Thirdly he alwayes loves them yea even to Answ 3 the end 1 Iohn 13.1 therefore will be carefull of them Fourthly he can doe whatsoever he will for Answ 4 all power is in his hands Mat. 28.20 And therefore he either can keepe off danger or deliver from danger or chaine up our enemy Fifthly Nullum tempus occurrit Deo his help Answ 5 comes never too late for he can preserve in the Den Dan. 6. and in the fire Dan. 3. Sixthly he knowes all things whether they Answ 6 be good for us or not yea can order and dispose of all things to our good Rom. 8.28 § 3. For thine is the Kingdome Sect. 3 The Papists blush not to affirme that this conclusion Obiect 1 is not Scripture producing these Arguments or Reasons for the proofe hereof First some of them say that we the Protestants have corrupted the Text and added these words Answ This is a most impudent scandall to say that we Protestants have added this conclusion for it was used long since by the Fathers as followes by and by Object 2 Secondly Bellarmine saith that these words For thine is the Kingdome c. are not Canonicall Scripture but were added by the Gretians Answ These words are not added unto the Greeke Text but are diminished and taken away by the Latine Translator as Valla observes Obiect 3 Thirdly divers Latin Fathers who understood Greeke well enough in their Exposition of the Lords Prayer make no mention of these words at all neither are they found in divers Bookes First we will oppose or vie Fathers for Fathers Answ 1 Bookes for Bookes with them Answ 2 Secondly the authority of the Greeke Fathers who write and speake of the Greeke Text is greater and more venerable than the authority of the Latine Fathers who say nothing thereof Amesius tom 1. p. 22. Now these words are in the oldest Greeke copies and they are older and more excellent then the Latin copies yea these Greek Fathers Theophylact Euthymius and Chrysostome both upon Mathew in his imperfect worke which is fathered upon him reade these words yea it was used alwayes by the Greek Church which wuld rather certainly give credit to the Greeke Text then to the Latine Answ 3 Thirdly although many Latine Fathers recite not these words yet they are recited by others of as sufficient authority as they are for both the Churches in France Holland Spain and Italy use them see defence of reformers against Master Hutton part 1. pag. 210. yea these words are found in the copies of other tongues besides Latine Munster telleth us he saw an old Hebrew copie wherein these words were and also a Syriack Musculus saith he saw an old Chaldee copie wherein they were likewise And the Christians in Arabia use this conclusion in generall Beza sup telleth us that the most part of the Gretians used them but Erasmus sup saith all and Bellarmine doth not much gainesay it de verbo Dei l. 7. de bonis operib partic 1. 6. Object 4 Fourthly these words are not in the Latine Canon therefore they are not Canonicall This is their chiefest and strongest reason Or the Enthymeme may be thus framed Hieromes or the vulgar Latin Bible hath not this conclusion therefore it is not authenticall Answ 1 First the vulgar Latine Bible is none of Hieromes Bellarmine himselfe will not undertake to defend and maintaine this quarrell but wayes the cause in a manner confessing that it is none of his Secondly Hierome hath corrected many Answ 2 things in his Bible upon which he paraphraseth which yet remaine corrupted in the vulgar Latine and therefore it is not authenticall whosoever ownes it Thirdly I answer the objection with the objection the vulgar Latine Bible hath not this conclusion for thine is the Kingdome c. Therefore Answ 3 it that is that Bible or that Interpretation of the Bible is not authenticall For the proofe of this answer observe I. The New Testament was first written in Greeke and this Gospel either in Greek or Hebrew as all confesse as we shewed before in the generall questions before the first chapter Question 10. And therefore if these words be in the Hebrew copie and in all the Greeke copies as was shewed before then it must necessarily follow that the Latine is not authenticall which hath them not II. If wee looke but into this very Prayer which is taught us by our Saviour we shall find the vulgar Latine Bible to be of small authoritie First in Luke 11.2 The whole Preface is omitted except father when ye pray say Pater sanctificetur c. Father hallowed bee thy Name Secondly the third Petition Thy will be done c. is wholly left out Thirdly halfe the last Petition But deliver us from evill is left out also And therefore this Translation is but a crooked Rule to walke by Fifthly Bellarmine objects the Greeke Fathers Obiect 5 and Churches using this conclusion in their Liturgies separate it from the Lords Prayer not continuing it with it as here it is Bellar. de verb. Dei 1.7 de bonis oper partic 1.6 And he instanceth upon the Liturgie of Chrysostome Although this Liturgie which hee quotes be adulterate and none of Chrysostomes Answ yet it is false that it is separated from the Lords Prayer for even there it goes before the conclusion Amen Sixthly they object Cui bono what good Object 4 could it be to Hierome or the Author of the Latine Translation to leave it out if it had beene of the Scripture or divine authority Or for what end should they doe it First I answer hereunto as Bellarmine doth for the omission of the Preface and 2. Petitions mentioned Answ 1 in the former Objection Answer last from Luke 11.2 de bonis oper partic 1.6 quod verò that this conclusion was omitted through the carelesnesse and oversight of the Writer or Printer Secondly our venerable Fulke answers that Answ 2 those who writ the first copies over againe omitted these words in the second writing as a thing commonly knowne and daily rehearsed of every man Fulke Preface to the Rhomist § 38. If the Authenticalnesse and divine authoritie Quest 1 of the latter part of this verse be thus questioned then how may it appeare that it is Canonicall First the matter and substance of the words is Answ 1 holy nothing in them dissenting from the Analogie of faith but agreeing thereunto being borrowed from 1 Chron. 29.11 Cartwr resp Rhem. praef § 38. Answ 2 Secondly these words are most apt fit and pertinent to the matter in hand for herein our Saviour renders the reason why wee begge all these things at Gods hands because the
rely upon God for future Quest 4 blessings after the receit of former mercies First because the Lord gives nothing casually Answ 1 but upon most wise counsell and mature deliberation Secondly because God is never weary of doing Answ 2 good unto those who serve him Doth our Saviour forbid all carefulnesse for Quest 5 temporall things Answ There is a two-fold care viz. First a godly moderate care which is injoyned us by Commandement Read Prov. 6.6 and 2 Cor. 12.14 and 1 Tim. 5.8 The practise of which care stands in these two things namely First a diligent walking in our calling dealing uprightly with all men onely minding honest and necessary things Secondly a committing of the sucesse and issue of all our labours and endeavours to God As Genesis 22.8 Exodus 14.13 Secondly a distrustfull carking care whereby men trouble themselves about the issue of their labours and when they have done their indeavours dare not rest therewith but vexe themselves about the successe not relying on Gods providence for the blessing but onely on the meanes Now the effects of this care are three namely First it oppresseth the heart making it exceeding heavy and pensive for feare of want for this care dares not trust God but is in feare continually untill he see the successe Secondly it draweth men to use unlawfull meanes as lying fraud false weights and measures c. Thirdly it makes men weary of Gods worship it distracteth the minde in prayer and hearing of the word and suffers it not to bring forth fruit Luke 8.14 for when the mind is wholly set upon the world there is no respect to the matters of God VERS 26. Behold the foules of the aire for they sowe not neither doe they reape nor gather into barnes Vers 26 yet your heavenly Father feedeth them Are ye not much better then they Sect. 1 § 1. Behold the foules of the ayre Christ here sends us to the creatures that from them we may learne the goodnesse of the Creator Obser Or to teach us that we may and ought to read God in the booke of the creatures God is read we say usually in three bookes viz. I. In Christ II. In the word III. In the world The Psalmist observes onely two bookes namely Heaven and the Word Psal 19.1 c. Promisit Deus naturam submissurus prophetiam g Tertul. de resurre caru The world is a booke wherein we may read God in which booke are three leaves the Heaven the Earth the Sea and there are as many letters and histories in those leaves as there are stars in the heaven creatures in the earth fishes in the sea Clem. Alexand. Sphinx pag. 37. all which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rhod. 8.17 Schoolmasters which will teach us gratis without any salarie Quest 1 What must we reade in the creatures Answ There is nothing which will not shew either God or our selves or both unto us and therefore wee should passe by nothing slightly but meditate seriously of all things that occurre Quest 2 Wherein may we see or read God Answ 1 First we may read the providence of God in these things namely I. When we see so many flockes of Ravens and birds who neither sowe nor reape nor have store-houses nor barne and yet are fed Luke 12.24 II. When wee heare the young Ravens crying Psal 147.9 because they call unto God Iob 39.3 for food and hee feedeth them III. When the Hen gathers her chickins under her wings God offring thus to doe with us if we will but obey him Mat. 23.37 IV. When we see the beautifull Lillyes vers 28. V. When we have showres in season that is the former and latter raine Ier. 5.24 Answ 2 Secondly we may read the protection of God when we see Sparrowes multiply so fast because I. Their lives are but short they cōtinue but two years ordinarily Barthol II. They have many enemies as First the Kite nd almost all sorts of Hawkes Secondly Cats and Weasels Thirdly Men which are the worst enemies of all For first they build in houses and barnes Secondly flie by flocks so many fall together into the net And yet for all this they increase extreamely Thus it was with the Martyrs in the Primitive Church the more they were persecuted the more religion flourished and increased Answ 3 Thirdly we may read the mercy of God in the lambe who is dumbe before the shearer Christ being thus for our sakes Esa 53.7 Acts 8.32 Answ 4 Fourthly we may read his power in Behemoth and Leviathan Iob. 40. And the Lyons who seek their prey from the Lord Psalme 104.22 Quest 3 In what creatures or things may wee read our selves Answ 1 First we may read what we ought to be from these creatures viz. I. From the Ante we may learne to be industrious and providently carefull Prov. 6.6 II. From the Doves we may learne to be simple harmelesse and innocent Mat. 10.16 III. From the Lambs we may learne to be meek gentle and patient Mat. 10.16 Ioh. 21.16 Secondly wee may read what we are from Answ 2 these things namely I. From our shadow we learne that our lives are short Iob 8 9. II. From the Oxe at the stall we may learne our unthankefulnesse Esa 1.3 III. From the Oxe going to the slaughter we may learne our folly in sinne Prov. 7.22 the end whereof is destruction although we follow it merrily Dum ruit ad caedem simplex lascivit ut agnus Thirdly we may read the danger we are in by Answ 3 reason of temptation in these things to wit I. In the sweetnesse of hony because sin seeems so unto our tast although it bee bitter in the belly Prov. 5.3 II. By fire in the bosome which burnes him that carrieth it Prov. 6.27 so he who harboureth temptation in his heart at length is scorched with the flame of sinne III. By birds escaped from the snare of the fouler Prov. 6 5. because if they had not escaped they had dyed so except we escape from the snares of the Divell we perish 2 Tim. 2.26 § 2. Behold the foules of the aire c. Sect. 2 What creatures doth Christ send us unto to Quest 1 learne of and to reade God in First not unto Lyons or beasts of prey but birds Answ 1 Secondly not unto houshold foules which are Answ 2 fed by the family but unto birds which live of themselves Why of all birds doth Christ send us to the Quest 2 Ravens Luke 12.24 First because of all other birds almost they are Answ 1 the most hated Gualt s Or Secondly because the old ones never feede the Answ 2 young untill some blacke feathers appeare upon them Barthol 12.11 ex Isidor And therefore all the meane time they are fed by the dew of heaven Barth ex August or with wormes and maggots which are bread in the nest as Sphynx 85. Or Thirdly because by their old ones they are Answ 3 quickly expelled and
unto thee doe thou the same unto them And therefore let us acknowledge these two things to wit First that it is alike necessarie and generally commanded to doe good unto our brother as well as not to hurt him A man sinnes by the Law of God that harmes his brother yea hee sinnes no lesse who will not helpe his brother when hee may doe it Secondly hee is no Christian whatsoever hee thinkes of himselfe or seemes unto others who towards men is either false or hard or hardhearted or the like Verse 13.14 Enter yee in at the straite gate Verse 13.14 for wide is the gate and broad is the way that leadeth to destruction and many there bee which goe in thereat But strait is the gate and narrow is the way which leadeth unto life and few there be that finde it I have occasionally often said that the salvation of our soules is a matter of greatest importance both in regard of the losse i◠regard of the gaine No greater misery can come unto us then to bee deprived of Heaven no greater felicitie can we be made partakers of then to bee made partakers thereof And therefore I have propounded and resolved with my selfe to treate something more particularly and more amply of these two verses then of any either preceding or following What was the occasion of these words Quest 1 Christ had taught love and equitie towards man Answer 1 in the former verse and therefore now hee teacheth holinesse towards God And because two things principally hinder there from namely First the multitude of sinners And secondly false teachers who seduce men into wandering waies and by pathes Our Saviour therefore meets with them both First the multitude of sinners in the present Text Secondly False-teachers Verse 15. c. How are these verses divided Question 2 Answer Naturally into these two parts namely a Precepts wherein are three things to wit First there is a way that leads unto heaven Secondly this way is streight Thirdly it is to be entred into enter in at the streight gate Reason which is twofold taken either from the Broad way wherein are three things First there is a broad way and a broad gate Secondly it leads to destruction Thirdly many notwithstanding enter therein Narrow way wherein are three things First there is a striait way and a strait gate Secondly it leads to life Thirdly few there are who finde it Section 1 § 1. Enter in at the streight gate c. These words are a Metaphor whereby Christ shewes that our life is a way and that naturally we love to walke in the broad common and most easie way We have a journey to goe two wayes leading to the end one broad and smooth the other strait and craggy the one is vice the other vertue the one full of hazard the other void of perill and we leave the way of godlinesse that leades to heaven and take the way of wickednesse that conducteth to hell Were we called to a feast two dishes set before us one of sweet Sucket but full of poyson the other of sowre olives but very wholesome would a wise man refuse the Olives to eate the Sucket we are called to a feast where are two kindes of meare Christ and Sathan God and Belial salvation and damnation sinne and righteousnes set before us whereby the one seemes pleasant but is fraught with death the other soure but is the savour of life Yet wee choose the wayes of sinne which is death eternall before the reward of righteousnesse which is life everlasting as our Saviour lively expresseth in these two verses Some Heretikes have objected this place against Objection 1 the divine providence of God thus If God by his divine Providence doth rule and governe all things here below then without doubt hee would exile evill men out of the world for he can doe it and by so doing the vvorld vvould bee better and better ordered But hee hath not onely not exiled evill men out of the world but will have them exceed the good as in these verses many bad few good yea experience showes the truth thereof Besides those things by which wee are provoked to sinne and wickednesse are more in number then those things which may turne us from vice For inticements to evill are offered in all sides but allurements to good not so as our Saviour most truely hath said in these verses Narrow is the way which leadeth to heaven and few finde it but broad is the way to destruction and many enter therein Where it seemes that God made for the nonce one narrow way that fevv might walke in it to life and the other broader that more might give themselves that way so hastening unto death What kind of Providence therefore is this Answer 1 First in generall this seems indeed not to be well done but to tend to disorder and that it were not fit for a wise Prince to suffer or doe thus But why doth God that which doth seeme thus unto us Because the naturall man perceiveth not the things which are of God neither understandeth the causes of Gods counsell Now Gods judgement is one and ours another as the Lord himselfe saith by his Prophet My wayes are not as your wayes nor my thoughts as your thoughts Wherefore mans judgement is deceived while hee expounds that those things which belong to the most beautifull order of the whole and to the last end which is the glory of God doth belong to disorder This answer should suffice any godly man yea every one ought to say with the Prophet How wonderfull are thy workes oh Lord thou hast made all things in wisedome Answer 2 Secondly more particularly it is not against the most wise providence of God that there is a greater number of wicked then godly For God maketh no man evill but whatsoever he made was very good which Orpheus the heathen Poet saw and confessed when he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of God all are made good and suffereth onely the evill to be Hil. Fift Booke of the Providence of God page 497. 501. Question 1 Whereunto is this word enter referred It is either referred unto the Answer Way and so is spoken to the carnall man A. Gate and so is given unto the spirituall man of this else-where This may be referred to the straight-way and so our Saviour speakes to naturall and carnall men as if he would say you are out of the way by nature which leades unto heaven you are strangers both from grace and glory And therefore labour to get into the right and straight-way Question 2 How is the naturall man a stranger from the way of grace Answer Two manner of wayes to wit First he is a stranger from this way in knowledge as appeares thus I. His affection lusts after evill and he desires not the knowledge of divine things they being foolishnesse unto him 1 Corinth 1.18 II. His reason cannot reach nor take up spirituall things
Lord will looke upon us as good trees and accept our obedience as sanctified fruit Sect. 3 § 3. It shall be hewne downe These words may be considered either generally Q. or particularly R. Observat 1 Q. First in generall our Saviour here showes that all wicked men at length shall be punished Or although God spare wicked men a long time yet at length hee will certainly punish Reade Iude 5. Psalme 50.21 and 62.12 and 96.13 and Matth. 16.27 Acts 17.31 Rom. 2.2.6.16 and 1 Pet. 1.17 Revelat. 22.12 Deuter. 10.17 Besides these places wee may recollâ—ct these examples namely 1. Of the Angels who kept not their first stations 2 Pet. 2.4 c. 2. Of the old world after 120. yeares threatning 1 Pet. 3.20 3. Of Sodome after Lot was departed and the other foure Cities there Gen. 19. 4. Of the Israelites whom the Lord preserved in and delivered from Aegypt and yet afterwards destroyed when they sinned against him Jude 5. 5. Of Balthazar who was punished at length although long spared Daniel 5. 6. O Babylon and Antichrist who although God hath suffered already long and wee know not how long he may yet suffer yet this wee know that at length they shall bee destroyed Revel 18.7 c. Why will the Lord punish the wicked at the last Question 1 and not spare First because otherwise hee should not bee just Answer 1 Rom. 3.5.6 hence it is said that Mercy and Truth are met together righteousnesse and peace have kissed each other Because the time will come when hee will judge the sonnes of men with justice and truth as here he spares and forbeares in mercy for otherwise how could his justice appeare Secondly because God hath decreed and ordained Answer 2 that hee will bee glorified by all the sonnes of Adam either by their conversion or by their confusion And therâ—fore it is just that those who will not glorify him on earth by a holy life and consequently in heaven by a happy should glorifie him in hell by a wretched and miserable Reade 2 Thess 1.6.8 and 2.12 Question 2 Who are here to be blamed Answer 1 First thus who presume of mercy without any good ground who crie peace peace while sudden destruction hangs over their head 1 Thess 5.3 who make a covenant with hell are at an agreement with death Esa 28.15 But let us not deceive our selves for what we sow such shall wee reape Gal. 6.7 and 1 Cor. 6.9 Answer 2 Secondly those who neglect their conversion putting it off from day to day These should remember that this life is not a pastime neither will end in sport well may it bee Canonicall at first but the Catastrophe will bee Tragicall For Extremâ— gandii luctus occupat The end of that mirth is heavinesse Prov. 14.13 Chrysostome upon this verse elegantly resembles us to Children and that in many regards viz. 1. They build houses of sticks and slates and cardes and the like making also feasts in them but neither will their houses keepe them warme nor all their dainties and provision which they thinke curious fill their bellies Thus wee lay out our money upon that which is not bread and spend our labour and paines for that which profiteth not Isa 55.2 2. They waile and mourne as though they were quite undone if their houses bee throwne downe or their unsavoury provision broken and defaced and wee laugh at their folly and yet indeed are the worse children and most foolish of the twaine For wee mourne as much for the losse and want of some temporall things which wee may live well enough without and which comes as farre short of spirituall graces as childrens houses doe of the most sumptuous and stately Palaces 3. They will doe any thing rather then learne they had much rather doe some painefull worke then goe to their bookes So wee thinke the word of God a hard saying yea although it bee that one thing which is necessary Luke 10.41 yet wee can take more delight in hearing vaine and unprofitable tales or bookes read or told unto us then we can doe in hearing or reading or meditating upon the word of God 4. They please themselves a long time in these vanities but at length they profit them nothing so wee delight our selves in the things of this world and trifle away our time for the trash thereof which profits us nothing Proverb 10.2 neither can deliver or preserve us in the day of wrath Proverb 11.4 5. They repent them afterwards of their lost time crying out daily Oh mihi praeteritos referat si Jupiter annos If their dayes were to beginne againe they would spend them better then they had done Sâ— will wee when it is too late wish that our lives were to beginne againe that we might work out the worke of our salvation with feare and trembling 6. The onely difference betweene us and children is that their vanities end in jeast ours in earnest theirs tend unto play but ours unto perdition For we shall be cut downe R. Secondly these words shall be cut downe Question 3 may be handled more particularly What is meant by this phrase of cutting downe Answer It may signifie two things to wit First a cutting off from this life S. Secondly a cutting off from Christ heaven and Observat 2 hope T. S. First by hewing downe is meant a cutting off from this life as if our Saviour would say every tree which bringeth not forth good fruit shall bee cut down before his time Or The life of the wicked shall be shortned Read for the proofe hereof Iob 21.21 15.32.33 Psal 55.24 Pro. 14.11 15.27 Psalme 37.20 c. and 73.18 c. Ioh. 5.3 c. Why shall the dayes of wicked men be shortned Question 4 by the Lord Answer 1 First because the promise of long life is made only to the godly Exod. 20.12 Deut. 25.15 and 1 King 3.14 Prov. 3.16 and 9.11 and 10.27 and 28.16 Psalm 91.16 and 128.6.7 Answer 2 Secondly because such as men sow such they reape Iob 4.8 but iniquitie is a kinde of graine and therefore he who sowes iniquitie reapes the fruits of the same Job 31.12 Galath 6.7 Answer 3 Thirdly because it maks much for Gods glory For 1. If God onely should punish wicked men in the world to come then this present world would not see his judgements or justice which is necessary sometimes to be And hence therefore 2. Hee lets them flourish for a time and then suddenly cuts them downe Psalme 37.20 and 73.18 and 92.7 That the godly may see it and seeing it say verely there is a God that judgeth in the earth Psalme 58.11 Question 5 How doth God execute his judgements in the world upon wicked men Or how doth hee take them away Answer Many ways namely First sometimes hee cuts them off in just vengeance and anger Thus he hewed downe the Spies Numb 14.37 Pharaoh Exod. 10. Ieroboam 1. King 14.12 Baasha 1
are open enough to heare judge and proudly to censure others Mat. 7.1 Rom. 2.1 II. In our selves and here we are truely deafe being not able to heare the Lord or his word And this deafenesse I here speake of Observ 1 Observe then hence That it is a disease incident to all by nature not to heare the voice and word of God Ierem. 11.10 and 13.10 Quest 2 What doe men ordinarily refuse to heare out of the word of God First naturally we refuse to heare the threatnings of the word 2 Chron. 36.16 Esa 5.19 Ierem. 17.15 Secondly we stop our eares against the promises of the word Malach. 3.10.14 and 2. Peter 3.4 Thirdly we are carelesse of the call of the word Prov. 1.24 c. Fourthly we regard not the commands of the Answ 4 word Esa 30.9 c. Ierem. 7.23 c. Ezech. 20.8 Audiâ—e to heare is ordinarily taken for obedire to obey in the booke of the Proverbes yee would not heare that is ye would not obey Fiftly we wil not listen to the Doctrines and instructions Answ 5 and lessons of the word Ierem. 32.33 Now the meaning of the proposition I observed is this Although the Lord call yet naturall men will not heare although hee command yet they will not obey although he teach yet they will not learne although he threaten yet they will not feare although hee promise yet they will not beleeve Doe none at all all heare the word of God Quest 3 are all men deafe All men are deaf but not al after the same manner or in the same measure or malice Answ For First some directly deny and refuse to heare the word Ierem. 44.16 and 7.26 and 11.8 Zach. 7.11 c. Mat. 23.37 This might be applyed to those who are refractory who say who is the Lord that we should obey him Exod. 5.2 and our tongues are ours who shall controll us Psa 12.4 But this belongs not to the present institution properly and therfore I omit it Secondly some doe not onely refuse to heare the word but over and above deride it as 2 Chron. 30.10 and 36.16 and Acts 17.32 This may be applyed I. To those who deride the Professours of the word Psalm 119.51 And II. To those who scoffe at the preaching of the word And III. To those who taunt at Religion it selfe As the story saith of the Thiefe who bid spare him till the day of Judgement and then he would take all But these being particular faults and I having to treat of the generall disease and deafenesse passe these over Thirdly some yea all naturall men are insensible of all true feare and understanding haveing eares but heare not Psalm 115.6 Ierem. 5.21 Ezech. 12.2 Mat. 13 13. c. Fourthly the meaning therefore of the Proposition observed is this The naturall man cannot so heare or receive the word given for his salvation and conversion in his affection internall sense and conscience that it workes in his heart conversion unto God How doth this appeare Quest 4 Thus Answ because Nature is opposite to God in two things namely I. In Goodnesse for he loves not that which is good although he doe in part understand it to be good For every rule of Religion is hard Iohn 6.60 And wordly wisedome is enmity against God Rom. 8.7 yea hence naturally we love not Christ although of all others and other things most worthy to be beloved Esa 53.2 But will rather leave him then embrace such hard lessons as hee teacheth Iohn 6.65 Nature beeing altogether averse both from God and good II. In truth for hee cannot understand spirituall things Object Against this it will be objected Naturall men understand many things for they feare and are enlightned and reformed and have a tast of good things Mark 6.20 And therefore are neither so blind nor deafe as we would make them to be Answ 1 First in the naturall man there is a rude and confused hearing but he can discerne nothing plainly but all onely in a darke speaking 1 Cor 13.12 Answ 2 Secondly the naturall man doth something by grace Now grace is two-fold viz. I. Generall and this grace can doe much both towards humiliation from the law and illumination for a man may bee humbled with legall terrours a man may be so farre enlightned that he may pray with much shew of understanding and fervour and sense yea have a taste of faith and the good word of God and all from this generall grace II. Particular and effectuall unto conversion and regeneration Now those who are deprived of this Grace can doe nothing as they ought to doe nor heare the word as they ought to heare For First the end of Preaching is to teach men the knowledge of God yea that knowledge which is life eternall Iohn 17.3 And Secondly so to teach them the beauty sweetnesse and goodnesse of God that they may love him and long for him and cry after him before all other things Psalm 27.4 And Thirdly that through this love of God wee might be constrained to obey him and that both in heart and life 1 Corinth 6.20 But Fourthly nature is not capable of God or spirituall things 1 Corinth 2.14 Acts 16.14 Esa 48.8 Here this phrase or word Hearing is worth observing For thereunto three things are required namely First a voice or the word preached 1 Corinth 1.18.21 And Secondly the aire or breath that carryeth the voice to the Eare and this is the holy Spirit which imprints the word in the heart with deep and indeleble Characters And Thirdly the Organ rightly disposed Now so long as wee are naturall wee have neither of these Now as much as in us lyeth we must labour to prevent and remove all these causes Observ 2 Secondly wee have now to consider the state of grace and that is Audiunt by Christ the deafe heare or their spirituall hearing is restored unto them Or Christ cures in his Children the deafenesse of the soule Esa 43.8 and 54.13 Ierem. 31.34 Quest 5 How doth Christ cure this Deafenesse Answ First he takes away the impediments and hindrances namely I. Obstructions or the stopping of the Eare Now in the Stopping of the Eare There are three things to be considered To Wit First the efficient cause thereof and this is the world who labours to fill our hearts and take up our thoughts and bewitch us with the delights thereof Now Christ cures this by shewing how foolish and vaine and transitory all the things of the world are Eccles yea that they are but snares and wounds and most unconstant friends 1. Timoth. 6.10 and Luke 12.20 Secondly the sickely effect for the Stopping of the Eare workes a hardnesse in the Eare and as the humors in the Kidneyes and Bladder doe so harden that they turne into a stone and the stopping of the humours in the hands or feete breed those Nodos podagricos Cheiragricos So the humours of the Eare beeing stopped breed such a hardnesse that it
how can yee speake good things when yee your selves are evill that is as Lyranus interprets it yee being filled with malice and envie against me cannot speake any good of me The good man out of the good treasure of his heart bringeth forth good things and the evill man out of the evill treasure of his heart bringeth forth evill things Anselm upon these words hath this Observation or Exposition Quomodo bonus homo non possit proferre mala nec malus bona sic non possit Christus mala nec diabolus bona opera facere As the good man cannot bring forth evill things nor the evill man good things So Christ can doe no bad workes nor the Devil any good Reade further for the proofe hereof Mat. 7.16 17 18 19. and Luke 6.43 44. From whence plainely this Argument may be drawne No corrupt and evill tree can bring forth good fruit But every man by nature is a corrupt and evill tree being the child of wrath and infected with sinne And therefore no man by nature or by the onely power of his Free-will is able to bring forth good fruits Sect. 3 § 3. A good man out of the good treasure of his heart bringeth forth good things Quest 1 What is a good thing or a good worke Answ Good workes are generally thus described They are actions externall or internall conformable and agreeable to the will and to the Law of God But from this verse they may be thus defined They are workes which flow and proceed from a disposition of vertue For the good man out of the good treasure of his heart bringeth forth good things Quest 2 How many things are required unto a good worke Three things are required viz Answ First a good beginning that is the will well disposed and working out of true vertue For goods fruits cannot spring but from a good tree verse 33. Secondly a good matter or object that is something which is commanded by God for otherwise it will bee but will-worship as Matth. 15.6 In vaine doe they worship me teaching for doctrines the commandements of men Thirdly a good end that is the glory of God and those things which tend to his glory 1 Corinth 10.31 And thus if we desire to approve our selves to bee good men by our good fruits we must labour that I. Our wils may be rectified and rightly disposed And II. That our workes may be moderated according to the word of God in regard of the matter of them And III. That our end in all our good workes may be that God may be glorified in us and by us Verse 36 VERS 36. But I say unto you that every idle word that men shall speake they shall give account thereof in the day of Iudgement Object Bunderius a Papist from this place would prove Purgatory thus Men at the day of Iudgement shall give an account for every idle word which they have spoken Now which is this day of Iudgement certainely that day which comes presently after death according to that of the Apostle It is appointed unto all men once to die and after death comes Iudgement Therefore in that day after death men shall give an account of those things which have beene culpable and worthy of reprehension in them and which must bee expiated by temporall punishments now in what place can this be but only in Purgatory His meaning is this As soone as ever men die they shall give an account for their veniall and lesse sinnes which they have not satisfied nor suffered for on earth and those shall be purged by the paines and penance of Purgatory flames First Sophister-like he concludes that which Answ 1 hee proves not or hath that in the conclusion which is in neither Proposition For to me hee seemes to argue thus We must give an account for all our small sins Answ 2 at the day of Iudgement But this day of Iudgement is the time which followes presently after death Therefore there is a Purgatorie perhaps to punish such a Logician as hee is Secondly wee grant that by and by after death there is a particular judgement of God wherein every one shall give an account of those things which he hath done in the body Thirdly by the day of Iudgement both Franciscus Answ 3 Lucas and Gorranus and divers others understand the last day and generall Iudgement and some leave it doubtfull Sa Iudicij scilicet particularis in morte vel universalis that is by this Iudgement is either meant the particular Iudgement presently after death or the general Iudgement at the last day Now wee need not greatly care which of these say true for if the last day be here understood then Bunderius his Argument or Sophisme rather is absurd for there will bee no Purgatory after the day of Iudgement But if wee leane unto those who hold the place doubtfull then it will prove but an uncertaine Argument and consequently not an Argument of faith nor to build an Article of faith upon as Purgatory is to them A question may hence be demanded Quest whether every sinne be mortall of its owne nature or not Although it be true Answ that all sinnes are not equall but one greater then another and although also it be true that in a good and godly sense some sinne may be termed mortall and some veniall which yet may more fitly be called sins regnant and not regnant yet it is most true that every sinne is mortall of its owne nature and only veniall by way of Gods free acceptation and mercy for his owne names sake and merits of his deare Sonne our Lord Iesus as appeares by these reasons First because our Saviour here saith that wee must give a straight account of every idle word in the generall day of Iudgement and this is certaine because every idle word is flatly against the Law of God and yet these idle words are those sinnes which they call veniall And therefore this is a truth that all sinnes are mortall that is against the Law of God Secondly because the Rhemists Rhem. in 1. Iohn 3.4 confesse in plaine termes that every sinne is a swarving from the Law of God For doubtlesse that which swarveth from the Law is truely said to be against the Law but not agreeable to the Law Thirdly because the famous popish Friar and Romish Bishop Iosephus Angles in 4. sent pag. 215. teacheth the same doctrine in his booke dedicated to the Pope himselfe His words are these Omne peccatum veniale est al cujus legis transgressio Patet quia omne veniale est contra rectam rationem agere contra rectam rationem est agere contra legem naturalem praecipientem non esse a regulà rectae rationis deviandum Every veniall sinne is the transgression of some Law This is cleare because every veniall sinne is against right reason and to doe a thing against right reason is to doe it against the Law of nature which commandeth us not
but the Scribes and Pharisees were not brought unto the fold of Christ thereby whence we may learne That the preaching of the Gospell brings great sinners sooner home then those who are lesse Observ especially that applaud themselues in a shew of piety Or great Sinners often submit themselves unto the Gospell when lesser Sinners stand out Here Publicanes and harlots are sooner reduced to the faith and obedience of the Gospell then Scribes and Pharisees Who gloried in an externall forme of Godlinesse Vid. Luc. Brugens in hunc loc Quest 1 How doth the truth hereof appeare Answ 1 First thus in great sinners there is a better step for grace to worke upon then in such lesser For the understanding hereof observe That there are two things belonging unto conversion viz. I. The Law which lets us see our sinnes and this worke is sooner wrought in great Sinners and longer a working in such lesser For the Law sooner convinceth a grosse offender of the breach thereof then a proud Pharisaicall sinner II. The Gospell which doth allure us to lay hold upon mercy offered therein Now this is sooner received of him that is wounded with his sinnes then of him who is not sensible of sinne Answ 2 Secondly it is evident thus the lesser sinners can easily defend and excuse their sinnes whereas the greater doe quickly confesse them as is seene in the Publicanes and Pharisees Iohn 9. Quest 2 Whence comes it that some are greater sinners then are others Or that some are great sinners and some small Answ 1 First sometimes this comes from nature for naturally some are of a fairer temper then others and some more vitiously given then are others Answ 2 Secondly sometimes this comes from education for some are more carefully some more carnally brought up and accordingly their outward life is more faire or scandalous Quest 3 Can any man challenge nothing in the worke of his conversion Answ No as evidently appeares thus First there is no merit in him at all either of condignity or congruity Secondly there is no preparation in us of our selves Thirdly there is no power in man to doe any good thing as of himselfe Object Jf it be thus then man is excusable if he can doe nothing in the worke of his conversion then the fault is not in him if he be not converted Answ 1 First we once had power and free will to doe whatsoever God should command us and willingly we lost it and therefore we are not excusable Answ 2 Secondly although we can doe nothing of our selves yet God hath graciously provided a meanes sufficient namely CHRIST which meanes the Angels had not And therefore we are not without fault if we be not converted Answ 3 Thirdly God hath given his Gospell unto us and therein CHRIST is offered unto us and unto all and propounded unto all that will repent beleeve and obey and therefore we cannot be excused if we be not converted Answ 4 Fourthly there is no man deprived of all meanes and all grace and therefore none are without blame which are not converted All men have some naturall helpes which they neglect for which neglect they are justly punished As for example I. Mens Creation might teach them Gods mercy II. Gods protecting of them and providing for them daily should allure them to rely vpon God and to trust in him but they take no notice of these or the like things Fifthly men have the booke of the Word Answ 5 vvhich teacheth them vvhat they should doe And therefore those vvho disobey cannot be guiltlesse And Sixthly men have the Booke of Conscience Answ 6 vvhich checkes them vvhen they doe amisse And therefore those vvho sinne against conscience are not to be excused Seventhly God often gives generall graces to Answ 7 those who are out of CHRIST vvho cannot be excused when they neglect and abuse those graces Eightly he vvho neglects grace offered sinnes Answ 8 inexcusably but GOD offers grace in the Gospell and wee neglect it And therefore vve are inexcusable Ninthly he that transgresseth the Law of nature Answ 9 sinnes inexcusably but he that breakes the Morall Law violates the law of nature that being vvrit in our hearts at first some glimpse thereof remaining still and therefore no transgressours of Gods Law can be held guiltlesse or innocent Tenthly he that violates the Law of nature sins inexcusably Answ 10 but he which heareth seeth his misery and understands that salvation is in CHRIST sinneth against the Law of nature if he neglect him because even nature teacheth us to wish vvell and do vvell unto our selves and to lay hold upon that vvhich is good for our selves and therefore none vvho neglect CHRIST are to bee excused Lastly the reason of our impotency in doing Answ 11 good is founded and built upon our ovvne unwillingnesse hard-hartednesse and aversenesse because vve neither love nor desire to obey God and not from any necessity in the Will or understanding The Devils cannot but sinne because the povver of grace is taken from them but it is not thus vvith us vvho have this povver of grace but resist it And thus vve see that none can be vvholly guiltlesse or excusable vvho are not converted unto God How is grace vvrought ordinarily in great Quest 4 sinners Or hovv are Publicanes and harlots converted unto Christ The manner of vvorking grace in prophane persons and great sinners for the most part is this Answ They see and observe tvvo things to wit First their ovvne misery Here observe that they ascend to the sight of their misery by these steps I. They see their ovvne sinnes which they have committed against God II. They see the severity of that Law vvhich they have transgressed and of that Lord vvhich they have offended into vvhose hands it is a fearefull thing to fall Hence III. They tremble and feare by reason of the righteous judgements of God And IV. Greeve and mourne that by their sinnes they have roused a sleeping Lyon and incensed and stirred up against them so potent a Foe And V. They confesse and acknowledge that they are unworthy to come unto God or to receive mercy from him Secondly they see Gods Mercy and attaine unto the sight thereof by these degrees I. They see the Promises of the Gospell and the condition of Repentance expressed in the Gospell Then II. They come humbly unto CHRIST desiring that hee would be pleased to mediate and intercede unto his Father in their behalfe and to reconcile him unto them And III. They accept of the conditions which the Gospell requires that is they promise unto God that if he will give them an interest into Christ and for his sake make good the promises of the Gospell unto them that they will repeat them of their sinnes by-past and labour to obey him for the time to come and expect salvation onely from him Then IV. They come unto the holy Eucharist as a symboll and confirmation of all these
temporall Lord of the Christian world And that First because if the Pope were soveraigne Lord of all the Christian world then Bishops should be temporall Lords of their Cities and the places adjoyning subject to them which the Papists will not affirme Secondly he shewes this out of the confession of Popes Pope Leo confessing that Martianus the Emperour was appointed to the Empire by God he reciteth also the confession of Gelasius writing to Anastasius and also of Gregory III. He shewes that the Pope is temporall Lord of no part of the World in the right of Peters successour and Christs Vicar For First CHRIST neither invested Peter nor his successours with any Kingly authority Nor Secondly was Christ himselfe while he was on the Earth a temporall Lord or King and therefore much lesse gave any temporall dominion or Kingdome to his Apostles Answ 3 Thirdly we answer with divers Romanists that the Pope may not at all intermeddle with the disposition of Earthly Kingdomes or restraine or depose Princes how much soever they abuse their authority Jf the Reader would see both this and the former answer illustrated J referre him to Dr. Field of the Church Lib. 5. Cap. 44 45. Quest 5 What is due unto Caesars and earthly Kings that our Saviour here bids us to give unto Caesar what is due unto him Answ 1 First unto earthly Kings and Princes we owe Honorem honour and therefore St. Peter saith Feare God and honour the King 1. Peter 2. Jf it be demanded Quest 6 How must we honour them J answer I. We must esteeme honourably and venerably of them as the people did of David 2. Sam. 18. II. We must both know and acknowledge their superiority over us III. We must pray for them unto God 1. Timoth 2.1 2. IV. We must shew a fitting submissive reverence in our carriage before them V. We must reverence and honour their Majesty and state as divine Psalm 82.6 What if Kings or Magistrates be wicked or Fooles Suppose they be yet they must be honoured and that First by hiding covering and concealing of their infirmities And Secondly by praying heartily unto God for them Secondly unto earthly Kings and Princes we Answ 2 owe Obedientiam obedience and that generall in politike things because we are commanded to be subject to the higher powers Rom. 13.1 Thirdly we owe unto them Tributum Tribute Answ 3 and therefore St. Paul saith Give tribute to whom tribute is due Rom. 13. § 3. And give unto God that which is his Sect. 3 What doe we owe unto God Quest First it is our duty to worship him as himselfe Answ 1 prescribes And Secondly to preferre his precepts before the Answ 2 command and authority of the Magistrate VERS 23. The same day came to him the Sadduces which say there is no Resurrection Vers 23 What are the principall errours Quest and erroneous opinions of the Sadduces Their Dogmata Canons Answ or constitutions were these to wit First they rejected the Prophets and all other Scripture save onely the five Bookes of Moses Ioseph Antiq. Lib. 13. Cap. 18. Therefore our Saviour when he would confute their errour concerning the Resurrection of the dead he proves it not out of the Prophets but out of Exodus 3.6 I am the God of Abraham the God of Isaac and the God of Iacob in this Chapter verse 32. Secondly they rejected all traditions whence I. They were called Minai that is Heretiques in respect of the generall opposition between them and the Pharisees First because the Pharisees were in repute the onely Catholikes And Secondly because in their doctrine the Pharisees were much neerer the truth then the Sadduces And II. In respect of this particular opposition in the ones rejecting the others urging of traditions the Sadduces were tearmed Karaim Biblers or Scripturists Drusius de trib Sect. Cap. 8. Lib. 3 Page 130. Thirdly they said there was no reward for good workes nor punishment for ill in the world to come Hence St. Paul perceiving that in the Counsell the one part were Sadduces and the other Pharisees he cried out Of the hope that is of the reward expected and of the Resurrection of the dead I am called in question Acts. 23.6 Fourthly they denied the Resurrection of the body Acts 23.8 and in this verse Fifthly they said that the soules of men are annihilated at their death Ioseph de Bello Lib. 2. Cap. 12. Sixthly they denied Angels and Spirits Acts 23.8 For a further amplification and illustration of these three latter errours J referre the Reader to Iunius Parallels Lib. 1. Parallel 42. Page 64. 65. Seventhly they wholly denied Fate and Destinie and ascribed all to mans free-will Ioseph Lib. 13. Cap. 9. Vers 28.29 30. VERS 28 29 30. Therefore in the Resurrection whose wife shall shee be of the seven for they all had her IESVS answered and said unto them yee doe erre not knowing the Scriptures nor the power of God For in the Resurrection they neither marry nor are given in marriage but are as the Angels of God in heaven Sect. 1 § 1. Therefore in the Resurrection whose wife shall she be The Sadduces held as was shewed before that there was no Resurrection and here they propound a question as it seemes to prove from an absurdity that there shall be none Whence it may be demanded Quest How doth it appeare against the Sadduces that there is a Resurrection Answ 1 First if there be no Resurrection the reason is either I. Because God is not able to raise up the dead and to affirme this is impiety and blasphemy Or II. Because God is able to rayse them up but yet doth it not because it is altogether unprofitable for men and to affirme this is ridiculous Answ 2 Secondly the godly in this life onely differ from the ungodly in hope and therefore to take away the hope of future glory were to take away the difference of the righteous and wicked which St. Paul points at 1 Cor. 15.19 Answ 3 Thirdly the Martyrs have laid downe their lives for the Resurrection Answ 4 Fourthly CHRIST our Captaine rose againe therefore we also shall rise againe Answ 5 Fifthly God is the Lord over the dead as well as the living and therefore in his appointed time he will rayse up the dead Answ 6 Sixthly because it is a ridiculous thing to beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transmigration of the soule and to deny the Resurrection of the body Answ 7 Seventhly it is in the will and power of God that we should be or not be and therefore it is in his power to make us immortall Answ 8 Eightly the counsell and decree of God concerning the raysing up of the dead is immutable and therefore the dead shall rise againe Answ 9 Ninthly nothing is disobedient to the authority and power of God and therefore the dead shall heare his voyce and come forth of the graves Answ 10 Tenthly it is necessary that there should be a
world The Iesuite addes that Before Antichrists first comming the Gospell shall be preached in all the world Answ 2 Secondly our Saviour speakes not here of Antichrists comming but of the preaching of the Gospell Vniverso orbi To all the world before the destruction of Ierusalem as appeares from verse 16. Then let them which be in Iudea flee into the mountaines See Answer 5. Answ 3 Thirdly Bellarmines reason is weake He saith The Gospell shall not be preached in the world after Antichrist is once revealed because of the great persecution which shall be under him This is no good Argument for notwithstanding the most grievous persecutions in the Primitive Church under the pagan Romane Emperour yet the Gospell was propagated and increased still Answ 4 Fourthly Carthusian in hunc locum by the preaching of the Gospell in the whole world understands the cōversion of some of all sorts degrees and nations unto the truth and profession of the Gospell And in this sense he conceives and it is very probable that this prediction was fulfilled in the time of the Apostles and before the destruction of Ierusalem by the Romans Hence St. Paul speaking of the Apostles alleadgeth that of the Psalmist Surely their line or sound went through all the world And CHRIST saith to his Disciples ye shall be my witnesses in Iudea and Samaria yea even unto the utmost parts of the earth and commands them to preach the Gospell to every creature and to goe to all nations to teach them And hence St. Paul saith The word of the truth of the Gospell is come unto you as it is in all the world Colos 1.5 6. Answ 5 Fifthly Chrysostome Theophylact Euthymius Hillary interpret this place of the end and destruction of Ierusalem before the which the Gospell was preached to most parts of the world but our Saviour immediately before having spoken of the whole earth I conceive he meaneth here the end of the same Answ 6 Sixthly we must not understand by these words The Gospell shall be preached in all the world That the Gospell must be preached to the whole world at one time for that was never yet seene neither as I take it shall be but that it shall be published distinctly and successively at severall times to one nation after another and in this sense Mr. Perkins conceives the Gospell to have bene already preached to the whole world and concludes from hence that the first signe of Christs comming is already past If the Reader would see how this is opposed by Bellarmine and answered by Dr. Willet let him reade his Synops pag. 1167. arg 1. Seventhly we must not by the whole world understand all the particles of the world but many or the most parts thereof and yet the same Gospell shall come unto the rest virtually because no sorts of men shall be excluded from the participation of the benefits thereof as is plaine from Rom. 10.18 and Colos 1.6 23. If the Reader would see how this answer is opposed also by the Cardinall let him read Ames Bell. enerv tom 2. Pag. 196 197. VERS 15. Vers 15 When ye therefore shall see the abomination of desolation spoken of by Daniel the Prophet stand in the holy place who so readeth let him understand § 1. When ye shall see the abomination of desolation Sect. 1 stand in the holy place When was this fulfilled and accomplished or Quest when was the abomination of desolation set in the holy place This was accomplished when the Romanes caused the spread Eagle Answ and their abominations to be displayed in the Temple contrary to the Law Alex ab Alexandro § 2. Who so readeth let him understand Sect. 2 Salmeron the Jesuite urgeth thus these words Object to prove that the Scripture is so hard and difficult that though Lay-men should read them yet they could not understand them Our Saviour speaking of the abomination of desolation mentioned by Daniel admonisheth those who read to understand what they read where it is remarkable and observable that Christ begins in the plurall number Cum videritis abominationem when ye shall see the abomination c. but ends in the singular Qui legit intelligat Let him that reads understand whereby he would teach us That more shall read the Scripture then shall understand it First the consequence is naught More people Answ 1 read the Scripture then can understand it therefore no Lay-man must read it followes not for many Lay-persons have more understanding and knowledge and learning then many of their Priests have Secondly our Saviour speakes here of one onely Answ 2 place of Scripture and that a Propheticall one and not of the whole Scripture now we grant that prophecies are obscure and hard to be understood untill they be accomplished but we deny that therefore the whole Scripture is difficult For this is a grosse conclusion Propheticall places are difficult and hard to be understood therefore also historicall and this More read propheticall places then doe understand them therfore also historicall yea therefore none must read historicall or any other places or parts of Scripture Fourthly our Saviour speakes not here Per modum Prohibitionis sed per modum admonitionis by way of prohibition but of admonition he forbids none to reade either Daniel or any other booke of holy writ but admonisheth all to attend and marke diligently the place that in the reading of it they may in some measure understand it and learne from it how truely things long before foretold come to passe and are accomplished according to the prediction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to understand is common to all the places of Scripture and not peculiar to this propheticall place and therefore all Scripture that is read should be diligently observed and considered that in the reading thereof we may understand it Vers 21.22 VERS 21.22 For then shall be great tribulation such as was not since the beginning of the world to this time no nor ever shall be And except those dayes should be shortned there should no flesh be saved but for the Elects sake those dayes shall be shortned Sect. 1 § 1. For then shall be great tribulation c. Object The Papists say that Antichrist shall not come till towards the end of the world when shall be the greatest persecution that ever was Bellarm. de Rom. Pontif. lib. 3. Cap. 7. and they would prove it from this place CHRIST saith There shall be then such great tribulation in the world as was not since the beginning of the world neither shall be Therefore the greatest persecution shall be towards the end of the world Answ 1 First it is plaine by the Text that this great tribulation is prophesied to come upon the Iewes for in the next verse before he saith pray that your flight be not in the winter and then it followeth There shall be then or as St. Marke saith In those dayes there shall be such tribulation 13.19 And in the 17.
words where the carkase is that is the body there will the Eagles that is the spirits of the blood be gathered together The absurdity of this exposition is clearely shewed by Mr. Foster in his spunge to wipe away this Weapon salve and J doe not beleeve that Mr. Floud who so stoutly maintaines the lawfulnesse of that wonderfull salve against him will defend this exposition or undertake to prove this to be the sense of this place Secondly Origen by the carkase understands Answ 2 the Church by the Eagles the Doctors of the Church and by their gathering together their union and consent in the faith of CHRIST crucified Thirdly some by Carkase here understand the Answ 3 passion of Christ by the Eagles the Saints and by their gathering together the efficacie of his merits sufficient for all Hierome Fourthly others understand this place to be an Answ 4 adumbration of the day of judgement by the carkase understanding CHRIST the Iudge by the Eagles the soules going to judgement and by the gathering together the generall judgement Thus Chrysost Hilar. Ferus Aretius Stella Maldonat Fifthly others interpret this place of the Saints ascending Answ 5 up into heaven whether Christ hath carried his humane body which suffered death for us that where CHRIST now is there all his Saints shall ascend and be hereafter Thus August and Gregor and Muscul And this seemes to be the truth for the Disciples Luke 17.37 had asked Christ whether the Elect should he taken To this Christ answers wheresoever the body is c. In which similitude we must observe That as the nature of the Eagle is to flye unto the carkase though it be farre off so the faithfull and heavenly Eagles above all things long to feed of Christ and to be where he is And againe as the Eagle is content with the carkasse in what place soever it is so the Elect regard no more nor more then this to be where CHRIST is VERS 30. Vers 30 And then shall appeare the signe of the Sonne of man in heaven What is meant by the signe of the Sonne of man Quest I dare not undertake to determine this question Answ but in the handling of it will onely doe as many more have done before me that is shew the opinions of others and which of them J rather adhere unto First Lyranus thinkes that this signe shall be the Answ 1 signe of the Crosse and Speare and nailes and other instruments of Christs death altogether and not any one of them onely Secondly Lactantius is of opinion that before Answ 2 Christ descend to judgement Cadet repente gladius é Coelo a sword shall suddenly fall from heaven that the righteous may know that the Captaine of the Lords hoast is comming Lactant. lib. 7. Cap. 1. Thirdly Zaga Zabo the Aethiopike Bishop Answ 3 saith That CHRIST shall beare the crosse before him in manu gladium and a sword in his hand to avenge himselfe upon his crucifiers and all the enemies of his Crosse Damianus de morib Aethiop Answ 4 Fourthly some by this signe understand the signe of the Crosse onely but yet with some differences For I. â—ome thinke this signe shall be the signe of the Crosse in mens foreheads II. Others think that this signe shall be a banner with the signe of the Crosse in it displayed before in signe of victory Gloss interlin III. Others avouch that the Sonne of man shall appeare in the day of judgement with a Crosse borne before him Bellarm. de sanct Lib. 2. Cap. 28 et Rhemist in hunc locum et Chrysost et Muscul And Chrysostome renders the reason why this sign of the Crosse shall appeare namely for the justification of Chrst when he shall enter into judgement with his enemies as if a man being hurt by the throwing of a stone at him should bring the stone along with him unto judgement for the quicker convincing and greater confusion of him that threw it at him Musculus thinkes that it shall be borne in triumph against all the wicked and also against the Prince of the world himselfe both to shew the freedome and deliverance of the Elect and also to declare unto all the world that this JESUS which was crucified is the Almighty Lord of Heaven and Earth Answ 5 Fifthly some thinke that by this signe is meant the very body of CHRIST having the testimonies of his sufferings upon it that is the wounds of his hands and feet and side and Chrysostome thinkes that this may be And Dr. Willet doth incline to this rather then the former although simply he assents to neither It is more like saiâ—h he that Christ at his comming should shew the markes and prints of the nayles and speare in his body then the signe of the Crosse for those were felt and seene in his body after the Resurrection so was not the other but it is a bare conjecture without any ground of Scripture that the wounds are either now in Heaven to be seene in the glorious body of Christ or that they shall be beheld and looked upon in the day of Judgement The wicked indeed shall behold him whom they have pierced but it followeth not thereupon thâ—t he shall appeare as pierced How is it possible that either the body of Christ being perfectly glorified should still retaine any spots or blemishes or that they could be espied in so glorious a body which with the brightnesse thereof shall obscure the Sunne Answ 6 Sixthly our Ecclesiasticall Expositors doe understand the signe of the Sonne of man to be the Sonne of man himselfe Caelesti potentia praeditus quasi signo in sublime erecto c. Being endowed with celestiall power as with a signe he shall turne the eyes of the world towards him Calvin et P. Martyr Answ 7 Seventhly the signe of the Sonne of man in the heavens is nothing else as J conceive but his conspicuous and glorious appearing who shall come in great glory as a signe in the heavens to be seene of all the world Now I cannot imagine that it signifies any such visible signe as is formerly conceived in the five former answers because it is said Mark 13.19 and Luke 21 27. Then shall they see the Sonne of man Whereby it appeares or at least seemes that the signe of the Sonne of man is the Sonne himselfe in his glorious appearing Eighthly it is great presumption so boldly to Answ 8 affirme as Bellarmine doth that it shall be the signe of the Crosse having no Scripture for it at all Other signes we find that Christ hath appeared with as the signe of the Raine-bow Revelat. 10.1 with a two edged sword Revelat. 1.16 and with a booke in his hand Revelat. 10.2 Now wee have more reason to beleeve that Christ may appeare with those signes by the which he hath sometime shewed himselfe then they have for the signe of the Crosse VERS 31. Vers 31 And he shall send his Angels with a great
fasting and an empty stomacke is a meanes to make us send up lowd and strong cryes unto God Thirdly by attending unto the word of God and the preaching thereof that both I. It may instruct us how to carry our selves in the receiving of this holy Sacrament And also II. That it may excite and kindle our affections unto that which is good Acts 8. â— And thus we see what is required of us in regard of the time before we come unto the Table of the Lord. Secondly this Execution respects the time present wherein there are two things to be considered to wit First the Action or the receiving of the Elements wherein also two things are required viz. I. We must take the Elements into our hands and in so doing remember First that these are signes and seales of Gods love unto us and that out of his unspeakable love he hath given us this bread CHRIST from heaven Iohn 6.50 And with him will afford unto us whatsoever is good Romans 8.32 And Secondly we must remember that by taking the Elements of bread and wine we doe bind and oblige our selves unto the service of GOD that is we promise and vow that henceforth seeing the Lord on his part hath made such gracious promises unto us we will labour to cleanse our selves from all pollutions of the flesh and spirit a Corinthians 7.1 and live not according to the will of the flesh nor of the will of man but of the will of GOD revealed in his word 1 Peter 4.2 3. II. We must eate the Elements and receive them into our body wherein two things are to be done namely First as we are fed by these so we must expect that Christ will feed our soules viz. I. As corporall bread feeds the body so this spirituall bread will feed the soule and so nourish it that it shall grow and increase in spirituall strength because it is the flesh of CHRIST truly to those who are worthy receivers II. As wine is profitable for the body so is the blood of Christ for the soule For First it washeth us from all pollution and contamination of sinne 1 Iohn 1.7 Secondly it anoints us with grace and spirituall strength 2. Corinthians 1.21 and 1 Iohn 2.27 Thirdly it doth renew increase and excite our affections and internall spirits and doth inflame our hearts with a strong and unfained love towards God Cantis 1.1 Secondly if when we receive the Elements we doe not thinke of these things neither are sensible of them but remaine yet as senselesse as the child was notwithstanding Elisha's Servant laying his Masters staffe upon it 2. King 4.31 Then I. Wee must lament and mourne as Ioshua did even untill the Evening 7.6 7. and as the Eleven Tribes did when they were overcome of the Benjamites Iudges 20.20 We must bewaile and grieve for this our insensibility II. We must besides this sorrow of heart reiterate the supplications and prayers of our mouths crying mightily unto God for the pardon of our sinnes for the assurance of his love and our regeneration and incorporation into CHRIST and for preservation from sinne and in grace untill he bring us to glory Secondly in the time of celebration or receiving of the Lords Supper beside the Action of taking and eating the Elements there is also to be considered the manner of doing it and that is it must be done Reverently For when we come unto the Table of the Lord we may truly say Surely the Lord is in this place Genes 28.16 And we may thinke that we heare the Lord speaking thus unto us Put of thy shoes for the place whereon thou standest is holy ground Exodus 3.5 Is it lawfull to kneele at the receiving of the Lords Supper Quest First for answer hereunto J referre my Reader Answ 1 to our Reverend Prelate Bp. Morton who hath sufficiently answered whatsoever malice it selfe can say against this practise of our Church in his defence of the Ceremonies Page 244 c. unto the end of the Booke Secondly I onely adde a word or two which J Answ 2 will lay downe briefly in these particulars viz. I. To kneele in worship to the creature is Jdolatry Isa 45.23 and Exod 20.5 II. We must come reverently unto God and no man can come too reverently before him yea Chrysostome cals this Sacrament Tremendum Mysterium the mystery to be admired as wonderfull and terrible because the breaking of the bread upon the Table doth represent unto us the killing of Christ upon the Altar and the cutting of him as it were into pieces for our sakes and therefore how reverently should we partake of this Paschall Lambe III. The gesture of the body is in it selfe indifferent I prove this First from our Church and State who say in the Preface of Cerem in the Booke of Common prayers In our doings we condemne no other Nation nor prescribe any thing but to our owne people onely For we thinke it convenient that every Countrey should use such Ceremonies as they shall thinke best For to sit stand kneele or walke be not of the substance of the Sacrament And therefore in these outward rites and Ceremonies we must observe the counsell that Augustine saith August epist ad Casulanum 86. was given unto him by Ambrose For he demanding of Ambrose whether it were lawfull to fast on the Sabbath day or not to fast seeing that among the Churches there was some diversity in this point Quando hic sum saith he non jejuno Sabbato quando Romae sum jejuno Sabbato c. When I am here I fast not on Saturday when J am at Rome I doe fast on Saturday and to what Church soever you come keepe the custome thereof if you will neither suffer nor give offence Secondly from Fricius Lib. 2. de Eccles tract 8. In these words Ad sacram Domini coenam gratiarum actio et precatio addenda est in quibus est tota vis adorandi utrumque eorum fieri posse flexis genibus et sedendo et ambulando Christi exemplo doceri potest c. That is The adoration which we are and ought to give in the celebrating and receiving of the Lords Supper doth consist in prayers and prayses both which and that by the example of CHRIST may be performed either kneeling or standing or sitting or walking for in the garden CHRIST fell upon his face as saith St. Matthew or upon his knee â—s saith St. Luke 22.41 when he prayed unto his Father So he gives thankes either sitting or as I rather thinke standing Matthew 11.15 Yea CHRISTS gesture was a kind of sitting when he celebrated the Lords Supper wherein when he had taken bread hee gave thankes A coena item postquam surrexit ambulando orat patrem yea after he rose from Supper he prayed unto his Father walking Multi sunt aegroti c. There are many sicke persons who can onely lye and neither sit nor stand nor kneele who are not to