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

and that those things that are extant under his Name were of that nature that it were impossible for any one else to write I should be sure that these were his works without the Authority of Tradition and as for us in England we received neither our Bible nor our Religion from the Church of Rome no more then they did from us we had the Gospel preached amongst us within three or four years after our Saviours Death and established by Civil anthority almost a hundred and fifty years before they at Rome had indeed the corruptions in doctrine that we had in Luthers time we justly ascribe to them and Luther and others did but endeavour to purge us from those defilements that they polluted us withall and we enjoyed the purity of the Gospel till you came and muddied our streams and now again endeavour as much as in you lies to bring us back again to that Egyptian darknesse Besides 't is as clear as if it were writ with the Beams of the Sun that Tradition is wholly for us as to the a Aug. i● Psa 8. idem de doctrina Christiana cap. 6. Idem lib. de Vtilit Cred●ndi cap. 6. Chrysost Homil. 3. in 2 The. cap. 3. Clemens Alexand in exhort ad Ethnicos Epiphanius haeres 76. Hieronym in Isaiae cap. 19. perspicuity of Scripture as also for the b Irenaeus lib. 3. cap. 1. Idem cap. 47. Tertul. lib. contra Hermog Theod. in 2. Dialogo contra haereticos Damasc lib. 1. de Orthodoxa fide cap. 1. Chrys Homil. 58. in cap. 10. John Idem Homil. 9. in Epist ad Coloss Cyrillus lib. de Fide Basilius magnus lib. de Confessione Fide● Athanas lib. contra gentes The of Alexandria in 2. Paschal Aug. lib. 2. de Doct. Christ cap. 9. Idem lib. 3. contra Max. Arian cap. 14. Idem lib. De Natura Gratia cap. 61. perfection of Scripture Therefore Wounto you Papists Jesuites Hypocrites for you have taken away the Key of Knowledge ye entred not in your selves and them that were entring in you hindred for the Scripture which is able to make a man wise to salvation is called the Word of Truth ye would not suffer the people to reade but in stead of them give them images and call them Lay-mens Books which are Lies Isa 44.20 and teacheth them nothing but Lies Hab. 2.18 the Scripture which God commands all to reade and commends all for reading The Scripture in which if there be but a word in an unknown Language it translates it Mat. 1.23 Mark 15.34 John 1.38 Act. 4.36 c. but you who are of your Father the devil for his works do you do in keeping up the Scriptures in an unknown language making it a crime to be punished with Inquisition which is worse then death to have but a Bible in his House Wo unto you Jesuites Papists Hypocrites for you teach those Doctriues which the Apostle calls Doctrines of devils as forbidding of Marriages and to abstain from meats which which God hath created to be received with thanks-giving and though the Apostle saies that Marriages are Honourable amongst all men and though all the Apostles were or might lawfully be married as the Apostle himself said 1 Cor. 9.5 yet you forbid all all your Clergy as you call them to marry yet they your Cardinals and Popes commit all manner of Vncleanness with greedinesse committing those things that are not fit to be named amongst Christians Wo unto you Jesuites Papists Hypocrites for you deny the Cup of the Lords Supper to the people and though our Saviour said Drink ye all of this yet you will not suffer any but the Priest to drink of it If when our Saviour instituted his Supper he intended he should be received by none but by Ministers why do you give the People the bread if he did intend it to be received by all why do you deny them the Cup Wo unto you Jesuites Papists Hypocrites for you worship the Images and adore the reliques of the Saints who were slain in the Primitive Church and say that had we lived in those daies we would not have been partakers with him in the bloud of the Saints the Martyrs of Jesus and yet you that call your Pope his Holiness and the Head of the Church who is a rotten member of the Synagogue of Satan you that call your selves the only true Catholiques I say he and you though you Pretend so much to honour the dead It 's yet you have been and are the greatest Persecutors living upon the face of the Earth so that all the bloud that ever was shed by Rome Heathen is but a small thing compared to that Christian bloud which you have shed for you have made your self drunk with the bloud of Saints and Martyrs of Jesus therefore you Serpents you generation of Vipers how will you escape the Damnation of Hell Rev. 18.24 Christian Reader I desire a little satisfaction concerning this which though it stumbles not me yet it stumbles many others viz. That the Papists are very charitable strict-lived people much given to fasting Prayer c. are very liberall in maintaining of their Ministers adorning of their Churches Authour Suppose 't were so that they give all their goods to feed the poor yet might they do all that out of hypocrisie Christ Read But why should you judge their intentions and ends and grounds upon which they give their alms since that is becoming a Judge of evil thoughts which the Apostle condemns Authour Though I should not judge them that they give their alms out of hypocrisie yet I have much lesse warrant to venture my soul for that if they be hypocrites they must be damned which I do if I take up my Religion upon the account of their charity But 2. Are they charitable so are we for set aside your Monasteries Nunneries and such Superstitions we can shew as great and as many works of charity as they can 3. But shall we account the Papists such charitable good people when they are the cruellest bloudiest wretches that live upon the earth witnesse the Gunne-Powder Treason the Massacre of Paris Besides all the bloud that is shed in Germany Italy and wheresoever they go and those late Massacres in Ireland where they were generally betraied and murthered by those Papists which were their most intimate and bosome Friends 4. And surely we have but little hold of their Love and good Natures who are bound by their Religion to imbrue their hands in our bloud again as the Pope Commissions them so to do and that will be as soon as ever he gets but power to do it As in all places where he hath power he either damns their souls if they turn Papists or slaies their bodies if they refuse Christian Reader But what may be said as to their strict lives Fasting Praying Priest not marrying Authour 1. Though some of their lives are in some measure unblameable in respect of the Duties of the

onely conspicuous that they might see him but such a place that every one would stand gazing upon him for not onely they would wonder how he could come down but how he got up thither there being no scaffolds nor ladder nor c. Josephus writes that these pinacles were upon the Temple set with sharp pikes of iron that birds might not set upon them to defile the Temple Vers 6. And saith unto him If thou be the sonne of God Cast thy self down For it is written He shall give his Angels charge concerning thee and in their hands they shall bear thee up lest at any time thou dash thy foot against a stone And he said If thou art the sonne of God 1. Why doth Satan use these words again If thou c 1. Because he was not resolved of his doubt nor yet satisfied whether our Saviour was the sonne of God or no and if you observe in our Saviours answers to others when out of malice intending to entrap him or out of curiosity any one went about to have him manifest that which was not fit in those respects to be known he though they never so cunningly enquired of him alwayes answered so that they could not be by his answer resolved So you may see the subtilty of this temptation appears that none especially this temptation was not single For 1. Of fear and diffidence for it would make one afraid of falling to be set so high and have so little hold 2. Of pride to shew himself and his power needlesly to the people 3. Of presumption in casting himself upon the immediate providence of God when he need not 2. Because these words are very fit for his other purpose viz. to perswade him to presumption as in the other not to stay while God have provided for him for he had power in his own hands 3. Because Satan knows how prone every one is to seem rathes more then lesse then he is but our blessed Saviour never desired to glorifie himself but in stead of being puffed up seeming to have what he had not he emptied himself of what he had 4. The whole 91. Psalm seems to be meant of the son of God and therefore it was convenient to say If c. that the place of Scripture might more fitly so agree with the the occasion and to be meant especially if not onely of him Cast thy self down It doth not follow either if one be the sonne of God that one ought to cast ones self down nor if one cast ones self down that one is the sonne of God 2. Why did not satan cast him down but wish him to cast himself down 1. It might be because that Satan had not so much power over our Saviour he had power to tempt he had not power to throw down 2. Because if he could have attained one end of his temptation viz. to know whether he was the son of God yet he could not that way have attained the other main end which was to cause him to sinne for it had been no sinne to be cast down a sinne it is to cast ones self for the other doth not tempt God 3. Or might it not be lest our Saviour should think that he intended any hurt unto him for Satan all this while concealed himself and would not be known who he was nor did our Saviour but in the last temptation take any notice who he was 4. Or was it not because he would not do any thing so that might occasion our Saviours confidence in God or if you will occasion the presence of the holy Angels for fear they should assist our Saviour or discover him or because he loved not their company for all these he knew would have come to passe if he had cast our Saviour down for supposing our Saviour only to be a very holy man he knew that the Angels in such a case would bear him in their hands 2. The advice of Satan stands thus It is not for thee to stand here alwayes and it is not possible almost for the very winde will blow thee off and besides thou wilt be starved and to get down is dangerous for how could one get down from such a place and not fall therefore it will come to this that thou wilt fall therefore better to cast thy self down for by doing so thou shalt prove thy self the sonne of God to all this people If in thy striving to get down safely thou shouldst chance to fall then indeed the Angels would keep thee from any hurt Gods providence over thee might appear but thy considence in him would not so appear nay thy diffidence would haply too much appear for the people seeing thee on the pinacle of the Temple suppose that thou camest up for some such end to do something of note not that thou wentest up only to come down again 3. Cast thy self down headlong not leap down that the miracle may be more apparent 4. Great comfort and instruction may be raised from this Satan tempts thee to make away thy self thou mayest be the childe of God for all this for our Saviour was tempted to cast himself down For it is written 1. The devil useth not any place of Scripture in the other temptations in the former he did not because our Saviour had not discovered his great esteem of Scripture now he had in the latter he did not for he could not finde any place fit to perswade to idolatry 2. The reason why he useth it here is because he would see if he could beat our Saviour at his own weapon and because he knew that he would be more moved with a text of Scripture for since man lives by every word that proceeds out of the mouth of God here is the word that proceeded from God It is written it is the word of God therefore you need not to fear death though you cast your self down 3. Haply he might think easily to deceive our Saviour for he knew that our Saviour was never brought up in learning he was neither like Moses brought up in all the learning of the Aegyptians for he came thence very young nor as St Paul at the feet of Gamaliel but with his father Joseph Luke 2. ult 4. He brought this not only as if our Saviour might but ought so to do as if this had been a prophecy of our Saviour and he ought to fulfill it 5. You may see how expert the devil is in the Scripture for in the whole Bible he could not have chose a fitter place for the temptation 6. That we must not think the cause good because they that were the greatest hereticks do bring Scripture but like Satan where they bring Scripture once they bring and stand upon reason twice as much but you art to try whether they rightly alledge it He shall give his Angels charge You see the wonderfull love of God to those that are his 1. He makes Angels our servants to look to us and

could not possibly be so wicked to persecute the Apostles of the Messiah he shews that before they had persecuted the Prophets of God and they that have already done the one one may justly expect that they will do the other also 3. But how can it be said that they that is those men that lived in our Saviours time persecuted the Prophets which were dead long before especially when they said that if they had lived in the daies of their fathers they would not have been partakers with them in the blood of the Prophets and so the persecuting of the Prophets could not be imputed unto them since they neither did it nor consented to it when it was done nor approved of it after it was done Ans 1. That though they said they would not have been partakers with their fathers in the blood of the Prophets and seem not to approve of their doings yet our Saviour that knew their hearts and could not be deceived by their contrary profession told them and convinced them that they did allow the works of their fathers Luke 11.48 and the allowing of an action after it is done makes one as guilty as the consenting to it before it be done 2. It is apparent that they were actually and personally guilty of the death of some of the Prophets to wit of Zachariah the son of Barachiah Matth. 23.32 and of John Baptist Matth. 17.12 3. Or they may be taken for the Jews for these words are not here spoken to prove that those Jews which then lived killed the Prophets but to comfort the Apostles when they should suffer the same persecutions by shewing them that they were not in worse case then the Prophets before them were and as the memorial of those Prophets were precious among all good men and their persons glorious in Heaven notwithstanding they did revile and persecute and speak all manner of evil of them while they lived so also should it be with their memories and persons notwithstanding men should persecute revile c. Vers 13. Ye are the salt of the earth but if the salt have lost his savour wherewith shall it be salted It is therefore good for nothing but to be cast out and to be troden under foot of men Ye are the salt of the earth The coherence of these words with the former stands thus Men will revile you and persecute you and speak all manner of evil of you but these persecutions must not deter you or cause you to leave off your seasoning the earth by your Doctrine and your example for the earth having no other salt to season it but you and there being no way to season you if you should lose your savour you must take heed you fall not away for persecution for then the whole earth which should be seasoned by you and your selves also who cannot be seasoned by any thing else are undone 2. Or else thus You must not wonder that wicked men persecute you for you are the salt of the earth and therefore you are a great trouble to them for they being full of spiritual wounds and sores you by your reprehensions much vex them as salt by its corroding nature doth wounds and sores into which it is put and you vexing them you must expect that they should vex you 3. The Ministers are like salt in many respects 1. Salt makes all things savoury and indeed if we will believe the Chymists all tasts come from the several mixtures of salt 2. Salt keeps all things from putrefaction the earth and every man would putrifie and stink in the nostrils of God if the salt of the Apostles Doctrine did not season and preserve them 3. Salt is of a corroding nature not pleasing but smarting to any place that is raw or sore 4. Ministers of all people are the worst if they have lost their savour and are wicked as salt is good for nothing if it have lost its savour 5. You may see here that onely to be morally good is not sufficient for if so what need the Doctrine of the Apostles to season them moral Philosophy might do it 6. You are more then the Prophets were for they were the salt onely of the Jews but you are the salt of the earth not of the Land of Canaan onely If the salt have lost its savour It doth not prove or suppose that salt can lose its savour but onely shews what would follow if it should as S. Paul when he saith Gal. 1.8 If an Angel from heaven should preach any other doctrine he doth not say nor can any prove from thence that an Angel ever since hath or ever shall go about to deceive Two waies the words may be interpreted 1. The Earth could not be salted 2. Which is the proper signification and interpretation the salt could not be salted with any thing for if all the salt the Earth hath are the Apostles how is it possible that if they should lose their savour for them to be salted for to say that that salt which hath lost his savour may be salted by some other that hath not lost his savour supposeth that the Apostles are not all but some part of the salt of the earth But if you shall say that though it can salt nothing else nor be salted it self yet it is good for something our Saviour saith no for it is not onely not good for that which is its proper end but for nothing else A Christian if he be as he should be is the best of men but else worse then beasts like the Vine the fruitfullest of all Trees but if barren the most uselesse as the Prophet saith one cannot make a pin strong enough to hang any thing on Vers 14. Ye are the light of the world A city that is set on a hill cannot be hid Ye are the light of the world 1. Ye being the salt of a corroding nature to wicked men and your reproofs cause them to persecute you and being light which manifests it self and other things you cannot be hid for light of all things is the most visible for a spark of fire is seen farther then any thing else of ten times the bignesse 2. Ye are the light one light for the doctrine was the same of all of them so it shews the unity of their doctrine 3. They and we should be like light 1. It is the speediest in communicating it self in a moment it goes from one end of the heavens to the other Ministers should be diligent 2. Light doth no hurt it penetrates glasse but it doth not break it so the doctrine of the Apostles Christian Religion doth not hurt any profession but makes it more glorious the childe is more obedient the Subject more loyal 3. Those rooms in which one can discern no uncleannesse in in darknesse when the light comes the uncleannesse is discovered which make wicked men to love darknesse better then light because they cannot endure to see or have others see