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
〈◊〉 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
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
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
to bee written that wee by the frequent and daily meditating thereof might understand what is necessary to bee knowne what to be beleeved unto salvation And thus much for the first word of the Title viz. Gospel Quest 6 It may yet bee demanded further concerning the Title of this Book what this Matthew was Answ 1 To which I answer for his person hee was the sonne of Alphens by name also called Levi and it is probable that hee was the brother of Iames the lesse f Mat. 10.9 I answer againe for his function hee was a Publican or a Tole-gatherer a calling very odious Answ 2 unto the Jewes First in regard of the office because they conceived these taxes to bee imposed upon them unjustly by the Roman government under which they were now subject Secondly in regard of the office because for the most part they were unjust exacters and oppressors extorting more from them then their due as Zacheus himselfe doth intimate when he saith g Luke 19 8. If I have taken any thing from any man unjustly c. And hence Christ exhorts Publicans h Luke 3.13 to exact no more then that which is appointed unto them Lastly I answer for Saint Matthewes paines Answ 3 labour or imployment this wee finde First Gualt â— that he preached the Gospel as farre as Aetheopia Secondly that hee sealed with his blood Quest 7 the Gospel he had preached being martyred for it From Saint Matthewes calling it will bee questioned why doth God use sinners for the publishing of the Gospel as here Matthew who was a Publicane and afterwards Paul who was a persecutor i Acts. â— 1 Tim. 1.12.13 and Onesimâ—s who was disobedient k Phil. 1â— I answer it is very profitable and behovefull for the patient or sicke person to have a Physitian who hath had experience of his Answ 1 sicknes for he that hath felt the griefe knowes best how to cure and redresse it and therefore the Lord will have quoâ—dam or sometimes sinners to preach unto those that yet are wicked because they know best the nature of sinne and how to apply fit corrosives and salves to every sinfull soule Againe I answer this the Lord Answ 2 doth to shew unto us that when he doth forgive he doth also forget when once wee turne unto God by repentance never to bee repented of hee doth as wholly put our sinnes out of his remembrance as though we never had offended him at all k Ezek. 18 22. Act. 17.30 Again God doth this to encourage sinners to turne unto him that having such presidents they may bee certainely assured that hee who is Answ 3 no respecter of persons will thinke nothing too deare for them whatsoever their former lives have beene if they will but truely returne unto the Lord. Lastly God doth this to demonstrate his Answ 4 power unto us that of great Sinners he can make great Saints of oppressing Publicans faithfull Apostles and of cruell Persecuters constant Professors and Preachers Concerning the time of this Gospel Answ it will be Quest 8 demanded when was this Gospel written by Saint Matthew I answer before any of the other three within 8 or 9 yeares from the Ascension l Athanasius Concerning the Author it will be demanded Quest 9 By whose authority was this Gospel written Answer I answer Saint Matthew was not the Author but the Hand for the holy Spirit was the Author and therefore Castalion erres who thus entitles this booke The Gospel by the Authour Matthew for it is more rightly called by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to Saint Matthew a Sic Tertul Cyprian or the Gospell of our Lord Iesus Christ according to Matthew b Vet. Interp as it is plainly expressed Mark 1.1 The Gospell of Iesus Christ the Sonne of God Quest 10 Concerning the Idiome it will hee enquired in what language this Gospell was written Answ 1 To this some answer in Hebrew and the reason they give for this is because it was written first and principally for the Iewes This was the constant opinion of these Fathers Irenaeus Tertullian Origen Athanasius and Epiphanius all of them giving the fore-named reason that Saint Matthew being an Hebrew writ in Hebrew unto the Hebrewes and Ierome to confirme this tells us that hee found an Hebrew Copy in the Caesarian Librarie and Syrus the Interpreter is so confident herein that hee prefixeth this Title to this Book The Gospell which Saint Matthew preached in Hebrew in the Region Palestina Answ 2 I answer with reverence to so learned Fathers that the exposition of the name Emmanuel Matth. 1.23 doth shew that either first Matthew did not write in Hebrew for then he would not have expounded Emmanuel which is an Hebrew word or secondly that hee wrot both in Hebrew and Greeke or thirdly that he wrot this Gospell in Hebrew and that this addition unto Emmanuel that is if it be interpreted God with us was added by some Greeke Interpreter Now which of these is the certaine truth in truth is uncertaine Indeed the Fathers were not so confident that it was written in Hebrew but Erasmus and other learned Interpreters do as much question it and their reasons for the contrarie opinions are these First because if this Gospel were written first in Hebrew then who translated it into Greeke for none certainly can be produced to have done it the maintainers of this opinion not agreeing herein among themselves Theophilact thinkes that Iohn the Evangelist translated it but Athanasius ascribes it to Iames the Apostle The second reason is because all the other Pen-men of the holy Scriptures both Apostles and Evangelists writ in Greeke which was the most vulgar and knowne tongue then in those parts where they lived and therefore it is not likely that onely Matthew would use a divers idiome or language The third reason is because the proofe alledged by the Fathers proves not their opinion their proofe is Matthew wrot in Hebrew because hee was an Hebrew and wrot to Hebrewes This followes not because the rest of the Apostles were Hebrewes and yet they wrot and preached in Greeke They are Hebrewes sayth Saint Paul b 2. Cor. 11.22 and so am I. The fourth reason is because if we should grant that this Booke was written by Saint Matthew in Hebrew we must grant also that wee have not the Fountaine of this Gospell but a streame onely flowing from the Fountaine and derived unto us as Maldonate sayth by some uncertaine Authour Now it is not to be admitted or granted that this Translation which comes wee know not from whom should bee coupled with the rest of the Evangelists and Epistles whose fountaine it is granted wee have that is as they were written by them and not translated by others The fift reason is because the Hebrew words which Saint Matthew for some causes doth retaine in this Gospell he doth interpret not into other Hebrew words
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
1. God can keepe and preserve all his from all danger whensoever hee will But 2. Ordinarily hee will not neither doth manifest his power in the beginning But 3. Let them fall into danger and then he delivers them Hence a quaere will bee made Quest 2 Why doth not the Lord rather preserve his children from danger at all then first suffer them to come into distresse and then helpe them out Answ 1 I answer first this is more for Gods glory he hereby shewing his power that hee can deliver even out of the jawes of the Lyon and take away the prey from betweene his teeth a 2 Tim. 4.17 Answ 2 Secondly this is better for us sharpe salt makes meate eate the more savourly we know not what temporall blessings are untill we want them Quanta voluptate jamdiu carui said Dionysius when he was throughly hungry before hee could have any thing to eate no meat tasts so well as that which is eaten with hunger sauce and hence it is that the Lord permits his children to fall into affliction that their joy may be the more compleat when they are delivered §. 1. VERRS 6. Vers 6 And thou Bethlehem in the land of Iuda art not the least among the Princes of Iuda for out of thee shall come a Governour that shall rule my people Israel This verse is cited out of the old Testament Sect. 1 where the place here alleadged is read thus in shew contrary to this verse Micah 5. Chapter Reconcil vers 2. But thou Bethlehem Ephratah though thou be litle among the thousands of Iudah yet out of thee shall hee come forth unto me that is to be Shepheard in Israel It will here be demanded Quest how the places may be reconciled I answer first here seemes indeed I confesse Answ 1 to be some apparent changes in the citing of this Prophesie as Micah 5.2 1. Though thou bee little 2. Amōg the thousands of Judah 3. That shall bee shepheard in Israel Mat. 2.6 1. Thou art not the least 2. Among the Princes of Iudah 3. That shall rule my people Israel Secondly the particle of the Prophet is adversative Answ 2 as in the Psalme I am small b Psa 129.141 and despised yet doe I not forget thy law i. e. Although I am small and despised c. So againe Many are my persecutors and enemies yet doe I not decline from thy testimonies c Psa 119.157 i. e. although my enemies be many yet c. So else where the blind man sayth This is a marvellous thing that ye know not from whence hee is and yet hee hath opened mine eies d Ioh. 9.30 i. e. Although he hath opened my eyes yet c. So here the sense is Although thou bee little oh Bethlehem in regard of the Princes of Iudah yet notwithstanding out of thee shall come a Governour that shall rule my people Israel Thirdly what Saint Matthew saith the Answ 3 Prophet Micah insinuates that is Out of thee shall come one who shall not be the least Fourthly Micahs words may bee read thus Answ 4 by an interrogation Art thou the least of the rulers thou art not as Iob saith Wilt thou draw the Whale with a booke That is thou canst not e Iob. 40.30 Fiftly Saint Matthew hath respect unto the Answ 5 end of the Prophesie or unto the dignity that the City Bethlehem should have after the nativity of Christ therein f Bezas Sixtly the Evangelist doth not change the Answ 6 Prophesie but the Pharisees they render it thus changed unto Herod g Iunii Parall Lastly although not the Pharisees but the Answ 7 Evangelist have changed the Prophesie yet it is no reall change but onely verball because he shewes the true sense in other words viz. thou art the least in regard of thy selfe but in this respect thou art not the least h Calvin s And therefore the phrase is prudently changed in regard of the time when it was altered because now Bethlehem was become a noble and a royal City Christ the Messias being now borne there i Tremel s Mich. 5.2 So that from the premisses the sense of the verse seemes to be this that the City Bethlehem amongst the families of Iuda was the least but now by the birth of Christ there it is become to be a thrice noble City Sect. 2 § 2. And thou Bethlehem Iudah There were two Bethlehems Observ the first in the portion of Zabulon k Iosh 19.15 and this Bethlehem was in Galile l Musc Gualt s Secondly in Judah m Iudg. 19.1 And this is is called Bethlehem Ephrata Gen. 35.19 and 48.7 So named from Ephrata one of Calebs wives n 1 Paral. 2.19 This is the opinion of Tremell s Micah 5.2 as also of Lyranus è Rabbi Solomone that hence it was called Ephrata after which name was added Bethlehem for the abundance of corne that it brought forth after that great barrennesse that was in the dayes of Elimelech o Ruth 1. Thus thinke the forenamed authors But I cannot admit of this for these two causes First because that Caleb who had so many wives dyed before Moses and Caleb the sonne of Iephuneh it was not Numb 14. Iosh 14. Secondly the name Bethlehem was knowne to Moses because it is mentioned in Genesis and therfore it was not brought into the land of promise after his death Quest Answ Why was Christ borne in Bethlehem Answer because the promise of the Messias was made to David Bethlehem was a City of David p 1 Sam. 16.1 and therefore it is called the City of David by the Evangelists q Luk 2 4. and Ioh. 7.47 Vers 7 VERS 7. Then Herod when hee had privily called the Wise men enquired of them diligently what time the starre appeared Quest It may here bee questioned why doth Herod call the Wise men secretly Answ Because he calls them for evill he had a wicked purpose in his malicious heart towards Christ and therefore he calls them secretly asking their counsell but hiding his intent from them Observ Teaching us that it is the nature of wicked men to hid their Counsell that they may the better hurt the religious a Pro. 1.11 Obiect It may bee objected it is lawfull for a man to hide his Counsels Salomon saith Hee that is of a faithfull spirit concealeth the matter b Pro. 11.3 Answ I answer there are divers sorts of hiders or concealers First some hide their Counsels least they themselves should be harmed of others by the revealing of their Counsell this is prudence and good providence both allowable and lawfull for a man to be cautelous warie of revealing his secrets unto others least so he bring himselfe into danger Secondly some hide their counsells and conceale their secrets least their friends should be hurt by the revealing of them this is honesty and that which Salomon speakes of in
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
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
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
the reward be such And II. To children is given according to the proportion of their faith more or lesse How is it else-where then said that God gives Quest 2 abundantly to all his children It is true Answ that God gives to them all abundantly but yet it is according to their capacity All that are invited to a rich banquet for wâ—ll furnished table eate but yet not all equally but according to their owne proper appetites or strength And so in heaven all vessels are full but yet all are not of the same capacity What is required of us about or concerning Quest 3 faith First wee must labour that our faith be a true Answ living and justifying faith for it is a most perillous thing for a man here to be deceived Secondly wee must labour that our faith may Answ 2 daily increase and grow in strength because a weake and sickly faith affords but small or no comfort Thirdly we must labour that our faith may be Answ 3 an exercised faith that is that it may be employed and extended unto all the actions and occurrences of our life that wee may live by faith and walke in faith 2 Cor. 5.7 By faith we must expect Christ and the Holy Ghost and exercise our faith by a daily dependance upon God VERS 30. And their eyes were opened Vers 30 and Iesus straitly châ—â—ged them saying See that no man know it § 1. And their eyes were opened Sect. 1 The blind men desire mercy Christ toucheth their eyes whereupon their requests were perfectly granted their eyes opened whence we may learn Observ 1 That Christ cures none imperfectly but all perfectly Quest 1 How is this to be understood Answ 1 First it is true in the cure of the body for no man can adde unto God and therefore when he takes the cure in hand he heals it thorowly Answ 2 Secondly this is true also in the cure of the soule for he restores men spiritually blind unto their sight opening the eyes of the mind and taking the veil off from their hearts 2 Cor. 3.15.16 Yea renewing them in knowledge more and more Colos 3.10 Quest 2 What knowledge is this which wee have by Christ Answ 1 First some say that by Christ we have a manifold knowledge to wit the knowledge of our selves the knowledge of the word the knowledge of God and Christ the knowledge of hope and the like But there is no need of distinguishing these thus For I. The word of God is rather the Booke which teacheth knowledge All spiritual wisedome being contained therein And II. Hope and expectation Ephes 1.8 are included in the knowledge of God And therefore there remains only the knowledge of God and of our selves III. But we must acknowledge a difference betwixt the â—â—ing sâ—ene the power of seeing between knowledge and the things known and therfore we must yet go further Answ 2 Secondly some distinguish this knowledge which we have by Christ according to the manner of knowing Here I. I passe by the distinction of a spirituall and naturall knowledge because we speak only of the spirituall II. There are two parts of knowledge namely To apprehend To judge between things that differ First to approve things which are more excellent Philip. 1.10 I here take rather to be an effect following knowledge then a part of it and therfore I here passe this by Secondly concerning Apprehension it is demanded whether wee can apprehend and know God and Christ And we answer that certainly there is a double knowledge viz. I. Quâ—d est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is a God This is approved and given Rom. 1. That is First God hath so revealed himselfe that hee may be known Secondly the light of nature is not so darkened but it hath the facultie of seeing and understanding But Thirdly although a man have the faculty of seeing yet he cannot see in the darke but it is necessary first that the aire should be enlightned and that there should be light before he can take up an object So besides our naturall knowledge or faculties it is necessary unto the true knowledge of the true God that wee should be enlightned by the Word and Spirit II. Quid est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what this God is now this knowledge hath tvvo degrees viz. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this knowledge of God is revealed in the Scriptures Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. to know Christ to be our Redeemer and to rejoyce therein Ephes 1.18 c. And this is life eternall to know God to be our Father and Christ to be our Saviour Iohn 17.3 Ephes 3 18 c. How may we know that our spiritual blindnesse Quest 3 is expelled and removed and the eyes of our mind opened as were the bodily eyes of these two men We must examine carefully these four particulars namely First whether canst thou see or not Answ art thou enlightned by the word canst thou perceive understand and take up spirituall things Colos 3.16 for the carnall man cannot 1 Cor. 2.14 It is a sure signe that a man is not in a sound and haile constitution of body when meat is loathsome to his taste and stomack when flowers are not sweet to his smell nor sugar to his pallat Thus when men find no sweetnesse in spirituall things but rather abhorre them it may justly be feared that they doe not understand them Now to the true understanding of spirituall and heavenly things it is necessary that the midst the aire should be enlightned by the word but the word doth not produce this effect except it be mixed with faith Heb. 4.2 Secondly whether canst thou discern or not is not only thy understanding enlightned but also thy judgement informed so that now thou canst approve of things which are more excellent Children are faulty in a double regard namely I. They see too much that is they approve like and allow best of toyes and childish vanities II. They have no desire unto the greater and better things a child hath a greater longing after an apple then a talent of gold and had rather have some fair seeming Picture then leases or deeds or charters of some faire Lardship Thus we so long as we are naturall and carnall over-value earthly things and under-value heavenly and desire more temporall blessings then spirituall graces But the spirituall man whose understanding is enlightned and judgement enformed doth First relish best spirituall things his appetite being now amended and rectified And Secondly hence doth contemne and despise childish things all created delights Thirdly whether is Christ made thine or not canst thou truely say I am my beloveds and my beloved is mine Cantic 2.16 And with Paul I was a stranger from Christ but I found mercy 1 Tim. 1.13 Art thou so assured of this that no danger or distresse can cause thee to distrust thy Christ Iob 13.15 Certainly where this sweet and bright light is within
no branch of it shall goe unpunished except it be repented of Why must wee not deny Christ Quest 3 First because if wee deny him we shall bee denied Answ 1 by him 2. Timoth. 2.12 and in this verse Secondly because if we deny the Sonne wee Answ 2 have no part in the Father 1 Iohn 2.23 Thirdly because it is a signe of Reprobation Answ 3 and sure condemnation to deny Christ 2. Peter 2.1 Iude 4. Fourthly because not to deny but to confesse Answ 4 Christ and the truth is a thing praise-worthy with God as appears by that excellent commendation given by the Lord unto the Church in Pergamos Revel 2.13 Fiftly because if wee doe not deny him then Answ 5 he will preserve his Church planted amongst us that our enemies shall not prevaile but rather be subiected unto the Church Revel 3.8 9. What are the causes which move men to deny Quest 4 Christ First hatred and thus Iulian the Apostate out Answ 1 of an impious and blasphemous hatred against Christ and his truth denied both Secondly Ignorance for those who are Ignorant Answ 2 of Christ and his truth are easily perswaded to deny them Thirdly shame or reproach makes many with Answ 3 Nicodemus afraid to confesse Christ yea rather choose to deny him then to undergo the taunts and scoffes of mocking Ismaels Answ 4 Fourthly feare of Persecution makes many deny Christ as we see Iohn 18.25.27 Answ 5 Fiftly gaine promotion the love of the world and estimation of great ones are meanes to draw many to a deniall of Christ as we see in Demas and Francis Spira and divers others And therefore if wee would not deny Christ then let us learne to love him and his truth and not to hate it let us labour for a true knowledge of Christ and his truth and beware of ignorance let us not feare the disgrace and reproach of men but by our constant and couragious confession of Christ and Religion procure the praise and commendations of God Let us not feare those who can but hurt the body yea not hurt that nor a haire of our heads without the permission of God but feare him who can cast body and soule into euerlasting perdition Let us not deny Christ for any temporall thing but contemne all as nothing worth in regard of Christ Hormisda a great Noble mans Son and a man of great reputation among the Persians was condemned by the King Sapor when he understood that hee was a Christian and denied to turne from his Religion to keepe his Elephants naked In processe of time the King looking out and seeing him all swarted Theodor. lib. 5. cap. 39. and tanned in the sun commanded him to have a shirt put on and to be brought before him whom then the King asked if he would deny Christ Hormisda hearing this tare off the shirt from his body and cast it from him saying I will never surely deny my Christ for a shirt So wee should never deny our Lord for riches or honours or the esteeme of the world but reckon all these as dung and drosse in regard of him Phil. 3.8.9 Sect. 4 § 4. Him will I also deny before my Father which is in heaven Quest 1 When will Christ deny those who deny him Answ At the day of judgement for our Saviour speaks here clearely of that day To teach us Observ That at the day of judgement there shal be a retribution of all those who deny Christ The truth hereof appeares most plainely by these particulars viz. First there shall be a day of Judgement Acts. 17.31 Rom. 2.16 Secondly then Christ will returne Math. 24.30 and 25.31 and Acts. 1.11 and 1 Thessal 4.16 Thirdly then all shall bee gathered together Mat. 24.31 and 25.32 Rom. 14.10 Revel 20.12 Fourthly the sheepe and goates shall then be separated asunder Math. 25.32 c. Fiftly all men shall then be judged 2. Corinth 5.10 Revel 20.12.13 Sixtly the godly shall then be received into glory Mat. 25.34 and 1 Corinth 15.52 and 1 Thes 4.17 Seventhly and lastly the wicked shall then be cast into hell Mat. 25.46 And therefore in all our sinnes and delayes and worldly delights Luke 16.25 let us meditate what the end of all will be and what will become of us at the last What must we meditate off or remember in regard of this last dreadfull day We must remember continually these seven things namely First that wee are all guilty of manifold Quest 2 transgressions Answ And Secondly that none can deny none can palliate or conceale their sinnes the books shall bee opened Revel 20.12 the accusers mouth will not be stopped and our own consciences will bee as a thousand witnesses against us And Thirdly that the judge of all the world cannot be bribed And Fourthly that all helpes and meanes wee can use to prevent this judgement or condemnation are vaine whether they be riches or honour or craft or friends or the like Fiftly that Christ will deny us there if here wee be wicked this wee should seriously consider of and say with David whō have I in heaven but thee O Christ Psalme 73.25 and wilt thou deny me This was it which went so close to the heart of Vsthazares one of king Sapores Eunuches and made him so bitterly cry out woe is mee with what hope with what face shall I behold my God whom I have denied when as this Simeon my familiar acquaintance thus passing by mee so much disdaineth me that hee refuseth with one gentle word to salute mee If any desire to reade the whole story let him looke upon M. Foxe his Booke of Martyrs fol. 97. 98. Sixtly that we can by no meanes delight our selves or arme or strengthen our minds to suffer those paines which wee shall be adjudged to undergoe For as the mind of the righteous shall be confirmed and established for ever in ineffable peace and perfect joy Phil. 4.7 So the mind of the wicked shall be dejected and deprived for ever of all comfort peace or light and the darkenesse of the heart shal be more full of heavinesse and Lamentation then hell it self And Seventhy that the last comfort which miserable men have shall bee taken away and denied unto those who here denied Christ either with their mouth or hearts When men are in excessive and extraordinary misery their comfort is that death will put an end unto it but there the miserable can neither kill themselves nor dye for ever but must remain alive for all eternitie although the pangs of death be continually upon them And all these miseries and many more we must remember are prepared for those who deny Christ What deniall doth our Saviour speake of here Quest 3 I will deny him c. There is a double deniall namely Answ Verball amongst men and reall which is a direct Rejecting of one and this our Saviour speakes hereof to teach us That those who are wanting to the profession of Christ Observ or
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
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
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