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
taken up by Sathan thinke not of the power of the devill but of the patience of Christ for in him is no weakenesse but patience and in the devill no power but pride who thought that he did this by his owne power because Christ did not resist him at all herein Sect. 2 § 2. Into the holy Citie What Citie was Quest 1 this Jerusalem Luke 4.9 Answ Why did not the Divell rather take him up Quest 2 into some high Cliffe or Rocke in the Defart Answ Because he despaired to prevaile against him or overcome him in a solitarie place and therefore now he will tempt him unto vaine-glory which men are more apt unto Quest 8 Was this Citie holy Answ I answer it was called the holy Citie but it was nothing lesse for it was at this time a most corrupt place Teaching us that the Church although she want not her spots Observ yet is called holy Why is the Church called holy when shee is Quest 4 polluted and stained First because shee is consecrated to holy uses Answ 1 the name of God is called upon there the Oracles of God are taught there d Rom. 3.2 and religion is professed there wherefore she is called holy e Dan. 9.24 Secondly because she ought to bee such the Answ 2 members of the Church should be holy as their Father is holy 1 Pet. 1.15 Thirdly because God accepts of our weake Answ 3 and imperfect obedience if so be it be sincere as though it were holy not imputing our sinnes and infirmities unto us VERS 6. And sayth unto him Vers 6 If thou bee the Sonne of God cast thy selfe downe for it is written he shall give his Angels charge concerning thee and in their hands they shall beare thee up lest at any time thou dash thy foot against a stone § 1. If thou bee the Sonne of God Before verse 2. the Divell seemes to doubt whether Sect. 1 Christ were God or not and therefore that he may be the better resolved hee tempts Christ to turne stones into bread Now he tempts Christ to demonstrate unto others his Deitie by casting himselfe downe headlong as if hee would say I see thou art secure and safe and canst not be harmed because the Angels have the charge of thee to keepe thee but the inhabitants of Ierusalem know it not and therefore cast thy selfe headlong and wee will all without any further question beleeve that thou art the Sonne of God Where wee see before he tempted him unto Diffidencie and distrust and would have had Christ to make triall whether he were the Sonne of God or not now hee tempts him to Confidence and assurance the opposite of diffidence that because he is certainly the Sonne of God hee may therefore safely throw himselfe from the pinnacle for he cannot be endangered thereby Why doth Sathan allure us unto contraries Quest from diffidencie unto an unwarrantable confidence First not because hee is opposite unto himselfe Answ 1 but because hee endeavours one and the same thing by contrary meanes his craft more clearly shining forth hereby Secondly because vice is not onely opposite Answ 2 unto vertue but also unto the contrary vice Thirdly because often our mindes change which being observed by Sathan hee changeth Answ 3 his bait For first sometimes we delight in the vanities of youth and sometimes in the impieties of old age Secondly sometimes wee care not for our sinnes that is feare them not sometimes we are driven to despaire with the sight of them Thirdly sometimes wee neglect pietie and are carelesse of the practise of it sometimes we are puft up and grow proud of our performances Thus as Polypus for his owne advantage can take upon him the colour of a fish or of a rocke so this enemy of mankinde Polypus and Protens like can change himselfe into every shape and sute himselfe unto every disposition Sect. 2 § 2. For it is written The Papists object this place for the proofe of the necessity of humane traditions Object Heretikes and the Divell pretend Scripture for their errours and therefore we must not adhere onely unto the Scriptures but besides them we must have the traditions of the Church Answ We admit the antecedent but deny the consequent for when Sathan abuses Scripture that he may the better prevail against Christ our Saviour doth not forsake the word and flye unto Traditions but still useth this weapon untill hee have conquered his enemy the divell The divell objecting here it is written c. Christ doth not answer him Traditum est but Scriptum est it is written and not delivered by tradition And therefore by our Saviours example we are not to leave the Scriptures but cleave the more close unto them because the divell and wicked men abuse them It is written The Divell useth no Scripture Observ 1 that wee finde before this but now when hee findes himselfe wounded and driven backe with this weapon he labours to wrest it to his wicked purpose Teaching us that it is a divellish thing to defend sin by Scripture For First the divell doth not apply himself to the sense of that Scripture which he alleadgeth but wickedly wrests the words to his owne purpose Secondly he repaires not unto the Scripture untill he be so straightned that he knowes not how otherwise to unwind himselfe Thus oftentimes doe wicked men pervert the sense of the scripture when otherwise they cannot maintain their practises Thirdly to patronise and defend sinne by the word of God is to make God a patron and defender of sinne which is a monstrous impiety Quest 1 How can sinne be defended by the Scripture seeing it is a continued doctrine according to holinesse Answ It is easie to bee done by abusing wresting and corrupting of it as the Spider can draw and sucke poyson from the most sweet and Observ 2 wholesome Flowers Teaching us that satanicall men from the sacred fountaines of Scriptures can find out and invent arguments against religion because although they be the foundation of truth yet these men build straw and stubble upon them Wee are saved by grace said the blessed Apostle a Ephes 2.9 therefore we may sinne that grace may abound say these wicked ones b Rom. 6.1 2. Ex veris nil nisi verum from true propositions Quest 2 nothing can follow but a true conclusion how then can wicked men from this fountaine of truth draw arguments for the maintenance of errours Answ This may bee done three manner of wayes First falsò citando by corrupting and false citing of them and this is done one of these two waies either first Addendo by adding to the word of God as Evah said fortée lest perhaps ye die whereas God had said Morte morieris positively thou shalt die the death Thus the Pharisees adde unto the word of God the law saith thou shalt love thy neighbour therefore say they thou shalt hate thy enemy Or Secondly this is done Omittendo
the Law were condemned in this verse Therfore all unwritten Traditions must now be abolished To this Bellarmine answers two things namely Answ 1 First Christ condemneth not the ancient Traditions of Moses but those which were newly and lately invented Answ 2 Secondly Christ taxeth and findeth fault onely with wicked and impious Traditions To his first answer we answer two things viz. Replie 1 First the Scripture maketh no mention of any such Traditions of Moses Christ biddeth them search the Scriptures and not run unto Traditions Secondly these which our Saviour here speaks Replie 2 of seemed to be ancient Traditions bearing the name of Elders Traditions and they were in great authority among the Iewes most like because of some long continuance To his second Answer we answer likewise two things to wit First their Traditions were not openly and Replie 3 plainly evill and pernicious but had some shew of holinesse as the washing of pots and Tables and beds yea the Traditions of the Papists come nearer to open impietie and blasphemie then the Jewish Traditions did Secondly Christ in opposing the Scripture against Replie 4 Traditions therein condemneth all Traditions not written which were urged as necessary besides the Scripture What may wee safely hold concerning the Quest 1 Traditions of the Church First that besides the written word of God Answ 1 there are profitable and necessary constitutions and Eâ—clesiasticall Traditions to wit of those things which respect the outward decencie and comelinesse of the Church and service of God Secondly the efficient cause of all true Traditions Answ 2 is the Holy Spirit which directs the Bishops and Ministers assembled together in Councell or Convocation for the determining of such orders and Constitutions according to the word of God and doth also direct the Churches in the approving and receiving of such Traditions Thirdly no Tradition of the Church can constitute Answ 3 or ratifie a Doctrine contrary to the written word of God neither any rite or ceremony for both Constitutions and Doctrines ought to be agreeable at least not contrary to the written word And as all Civill Lawes ought to have their beginning from the Law of nature so all Ecclesiasticall Traditions from the word of God Rom. 14.23 and 1. Corinth 14.26 40. Fourthly although Ecclesiasticall Traditions Answ 4 may be derived from the word yet they are not of equall authority with the word How may the true Traditions of the Church Quest 2 be known or discerned from humane and superstitious Ordinances By these foure notes and marks to wit Answ First true Traditions are founded upon the word and consentaneous unto the word and deduced derived and taken from the word Secondly true Traditions are profitable for the conserving and promoting both of piety and externall and internall worship Thirdly true Traditions make for the order decorum and edification of the Church And Fourthly are not greevous and intollerable as the Traditions of the Pharisees were and the Papists are Matth. 23.4 VERS 4 5 6. For God commanded saying Honour thy Father and Mother Verse 4.5 6. and he that curseth Father or Mother let him die the death But ye say whosoever shall say to his Father or his Mother It is a gift by whatsoever thou mightest be profited by me And honour not his Father or his Mother he shall be free Thus have yee made the Commandement of God of none effect by your Tradition Sect. 1 § 1. Honour thy Father and thy Mother Quest 1 Whether is the Father or Mother more to be honoured and loved Answ 1 First Children can never honour and love parents that is either Father or Mother enough because we are imperfect in our Obedience to every precept Answ 2 Secondly I conceive that a vertous Father is more to be honoured and loved then a vitious Mother and contrarily a vertuous Mother more then a vitious Father because there is Tantundem aliquid amplius a naturall Relation to both but a spirituall Relation onely to the vertuous and godly We are commanded principally to love our heavenly Father best and caeteris paribus to love those best next him that are neerest unto him in love and most like unto him in purity Answ 3 Thirdly if we speake properly positively and without any Relation to any thing understanding the Question thus Whether the Father In quantum est pater as hee is the Father or the Mother as she is the Mother be more to be honoured and loved then with the Schoolemen I answer that the Father is more to be loved and honoured then the Mother And the reason hereof is this because when we love our Father and Mother Qua tales as they are our Father and Mother then wee love them as certaine principles of our naturall beginning and being Now the Father hath the more excellent cause of beginning then the Mother because the Father is Principium per medum Agentis Mater autem magis per modum Patientis materiae And thus if wee looke upon Father and Mother Secundum rationem generationis then we must confesse that the Father is the more Noble cause of the Child then the Mother is If the learned Reader would see this prosecuted let him read Thomas 2.2 q. 26. Art 10. And Arist etheâ— lib. 8. And Anton. part 4. tit 6. Cap. 4. § 8. And Aurtum opus pag. 60 b. Answ 4 Fourthly if we speake of that love and honour which is due unto parents according to their love towards Children then we answer that the Mother is more to be beloved then the Father and that for these reasons viz. I. The Philosopher saith because the Mother is more certaine that the Child is hers then the Father is that is his he beleeves it is his Child but she is sure that it is hers II. Because hence the Mother loves the Child better then the Father doth Arist lib 9. ethic III. Because the Mother hath the greater part in the body of the Child it having the body and matter from her and but only the quickning vertue from the Father h Arist de gen animal lib. 1. IV. Because the Mother is more afflicted for the death of the childe than the Father is and doth more lament the adversity thereof than his Father doth Solomon saith Prov. 10. A wise Son rejoyceth his Father but a foolish Son is a heavinesse to his Mother From whence some say that Fathers in regard of their naturall constitution of body which naturally is hot and dry do more rejoyce when their children are promoted unto honour than the Mothers do but Mothers in regard of their naturall constitution which naturally is cold and moist do more mourn and lament for the losses and crosses of their children than the Father doth But I will neither trouble my self to prove this nor perswade my Reader to beleeve it but leave it to the Philosophers and Schoolmen to be decided and discussed V. Because the mothers part is more laborious
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
which is very likely hee would have done if hee had writ in Hebrew but into Greeke words as Emmanuel i. e. God with us Eli Eli lammasabachthani i. e. my God my God why hast thou forsaken me Golgotha i. e. the place of a skull Abba which is my Father c Pareus s I adde a sixt and last reason which is taken from these words d Math. 5.18 one jot or iota of the law shall not passe away c. Now Iota is the least letter the Greekes have and Iod the least of Hebrew letters and therefore it being sayd there not the least Iod but the least Iota seemes if not a convincing yet a probable argument that this Gospell was written in Greeke not in Hebrew These reasons considered I had rather thinke and conclude that this Gospell was written by Saint Matthew in Greeke and not at all in Hebrew Thus much may suffice to bee spoken concerning the Authour Saint Matthew Concerning the name of this second volume Quest 11 of holy writ it may be questioned why these Bookes are called by the name of a Testament Answer For the understanding and better resolving Answ 1 of this question it is requisite to know that this word Testament hath a divers signification viz. I. First it signifies a Covenant so with the Hebrewes Berith which signifies a Covenant derived from Barath which signifies to conclude or make a Covenant is taken for a Testament So also the Greekes for this word Testament have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Aquila hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an Agreement or Covenant so the Latines they either call it Testamentum or Pactum a Testament or Covenant indifferently II. Secondly this word Testament signifies sometimes the will of the dead where a Testament is there must of necessitie be the death of the Testator e Heb. 9.16 Sometimes againe it signifies the covenant of the living and in this latter sence the Scripture is called a Testament because it is a Covenant of mercie and grace which God made with Adam Noah Abram Moses David and all his elect people III. Thirdly this word Testament doth ordinarily signifie a body of Bookes containing the Historie of those people who were received by God into Covenant that is principally the Bookes of the Law and of the Prophets IV. Fourthly Testament sometimes signifies the bare promises which God made unto Abraham and thus Saint Paul seemes to understand the word a Gal. 3.15.16 V. Fiftly and lastly most commonly this word Testament signifies the body of all Canonicall Bookes wherein is contained the Doctrine concerning Christ who was exhibited and given for a Redeemer of Mankinde b Aretius s I answer againe these Bookes are called by Answ 2 the name of a Testament for this cause I. First because they describe unto us a Covenant whereby we are reconciled unto God which is not a legall covenant of workes but an Evangelicall covenant of faith in Christ II. Secondly because in these bookes are truely expressed the last Will and Testament of the Sonne of God which hee would have us to performe after his death and which is plainly expressed totidem verbis in the institution of the Lords Supper Eate and drinke yee all of this for this is my bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the New testament which is shed for many for the remission of sinnes c Mat. 26.27.18 III. Thirdly because all things which are required in a solemne Will and Testament are here in these books to be found for the clearing whereof observe A Will is either written by the hand or direction of the Testator in his life time or it is unwritten and is called by the Lawyers Testamentum nuncupativum a Will declarative and such is the Will and Testament of our Lord and Saviour Iesus Christ wherein there are principally these foure things First a Testator which is Christ the Sonne of God the author of this New Testament Secondly an Heire or joint-heires which are all the elect of all ages and hence the Scripture often calleth the Saints Heires and Coheires of Christ d Tit. 3.7 Rom. 8.17 1 Pet. 3.7 Thirdly Legacies or goods given to the Heires by the Testator which are life eternall remission of sinnes the gifts and graces of the Holy Ghost whereby we are enabled to performe in some good measure the Will of Christ as to live holily to adorne our profession to be liberall towards the poore to love one another to beleeve in God faithfully and to call upon him fervently and the like Fourthly witnesses of the Will and these were I. First the Apostles and Disciples of Chrst who are by Christ called his Witnesses and they themselves are not ashamed to bee so called e Luk. 24.48 Act. 1.8 2.32 II. The holy Martyrs are Christ witnesses also because they suffered their blood to be shed for the confession of this Testament III. Thirdly all good Ministers who are interpreters of this Testament and propound the excellencies thereof unto the world are likewise Christs witnesses IV. Fourthly and lastly all the Godly who labour to performe and fulfil the contents of this Will in their lives and conversations are witnesses also of this New Testament Quest 12 Concerning the addition one question more may be propounded and that is why are these Bookes called New Answ The new Testament seeing that the substance of this volume is contained in the other commonly called the Old Testament I answer these bookes are called New for these reasons I. First in regard of the time wherein they were written because in time they were later written then those of the other Testament so we call those things new which in tyme are nearer unto us and those things old which are further distant from our memorie and age II. Secondly they are called New in regad of the promises of a new kingdome which they containe for in the Old Testament almost f I say almost not altogether 1. because the promises of the New Testament are in the Old and those of the Old in the New though the old hath them satis involutè in Typis but the New revelate satis 2 Because this Almost serves to escape the foule error of the Sadduces apud Hugonem Groâ—ium de verit Relig Christ pag. 64. And of Servetus apud Calvin Instit lib. 2. cap. 10. pag. 102. 105. 172. And of some other Pseudo-Theologues in these times domi forsan for as all the promises respect the kingdome of the earthly Canaan and that upon these conditions that they should dwell safely securely and prosperously in that land so long as they lived holily before the Lord but the land should spue them out if they forsake the Lord. But this New Testament hath the promise of a new kingdome the kingdome of heaven as also of the abolishing of death of eternall life of bestowing righteousnesse upon us and renewing our humane
must not bee out when they should be untied wee must not adde or diminish from the Scriptures when wee cannot reconcile them Secondly no Greeke examples or copies have it thus and therefore no such addition is to be permitted Thirdly Iocâ—nias Answ 3 had onely one brother viz. Zedochias the yonger and therefore by Brethren in this verse is not to bee understood the immediate naturall brethren of Iâ—châ—nias I answer therefore with Beza and Hier s that there was a double Iâ—conias to wit the father Iâ—hoiâ—â—im and also the sonne Iehâ—â—achin who were both so called it being ordinarie with the Hebrewes to have two names and sometimes tearmed by the one and sometimes by the other and of the father it is here sayd Iâ—sias begat Iâ—coniah that is Iâ—hâ—iaâ—iâ— together with his brethren Now the brethren he had were thâ—ee viz. Ieâ—â—as Shallum and Maâ—â—â—â—as or Zedâ—chias although some there be that conjecture Iehâ—as and Shallum to be one and the same But against this Reply 3 it will bee objected how then it is sayd that Iosias begâ—t them in the Babylonian captivitie I answer Answ 1 first Bâ—â—h is put for Laâ—â—d i. e. about the time of the captivitie Againe the Captivities to be Answ 2 referred unto the sonnes not unto Iosias i. e. these words in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the captivitie are not to be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 begâ—t but unto the children which hee begot in whose time a threefold successive captivity came to passe under their Kings 1. Vnder Iechâ—nias the father whom the Hebrewes call Iebâ—â—achiâ— as Hierome sayth by H and K or as others Ieâ—â—iaqâ—â—s by Q II. Vnder Iocâ—nias the sonne whom the Hebrewes call Iâ—â—â—iachiâ—â— by Ch. and N. III. Vnder Zedechia who reigning the carrying into captivitie was consummate finished which transportation Saint Matthew here remembers as though it were but one alone so that the meaning is not that Iâ—sias in the Babylonian captivity begot the children for being prevented by death long before the Captivity he could not But that his posteritie was brought into that Babylonian exile for the words are to be read thus Iosias begat Iâ—conias his brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. who were in the time of the transportation into Babylon And thus in the 17. verse of this Chapter the same wordes signifie Tâ—riâ—iâ—um non tâ—mporis durationem V. 12. Iâ—cheâ—iah begat Salathiel Vers 13 this Salathiel is called elsewhere t 1 Chro. 3 17. Reconciliation Shâ—â—ltiel and he is conceived to bee the common terme of the stocke of Salomon and Nathan for whereas hee is called the sonne of Iaconiah u 1 Chro. 3.17 wee must understand it not to bee his sonne by nature because hee had no sonne that reigned after him x Iâ—â—â— 22.30 but his legall sonne hee being of the stocke of Nathan y Luke 3.27 And thus these two places are reconciled to wit Ierem. 22.30 and this verse the first speaking of a naturall sonne the other of a legall z Tremellius It will here bee objected Salathiel Luke 3.27 is called the sonne of Neri but in this verse of Ioconias Answer Reconciliation Hee was the naturall sonne of Neri and the legall sonne of Ioconiah so called because hee succeeded him in the kingdome And thus in the genealogie of Christ Luke followes the naturall order and Matthew the Legall See Parouâ— upon this verse where this question is further prosecuted VERS 13.14.15 And Abind begat Eliachim Vers 13 14 15. Object and he Azâ—r and he Zadoc and he Achim and hee Eliud and he Eleazar and he Matthan and hee Iacob The Papists object these verses for their humane traditions thus The Evangelists both Matthew in these verses and Luk. 3. name many of Christs progenitors whose names are not found in the Old Testament but are borrowed onely from Tradition and therefore Traditions Answ 1 besides the Scriptures are to bee allowed I answer hereunto first that although some names in the genealogie of Christ be not in Scripture yet it follows not hence that the Euangelists had them from humane tradition but from the dictating of the Spirit of God who did inspire them Answ 2 when they wrot these books Secondly without the knowledge of these names our faith may be safe it not being absolutely necessarie unto salvation to know directly successively the line race and linage of Christ and therefore this will prove but a sandie foundation unto the Papists to build those their Traditions upon which concerne as they say our faith unto salvation Answ 3 Thirdly because it is requisite for the confirmation of our faith after the comming of Christ to know him certainly to be the son of Abraham and David therefore this genealogie is written and that in Scripture that we may know it and beleeve it and therefore the Papists are not to obtrude any Tradition upon us but such as are in the Scriptures as the forenamed examples are for we beleeve that Christ came of these and although wee know not from what histories or authors the Evangelists were taught it yet now because it is taught unto us by an Evangelist who in the writing hereof was directed by an infallible spirit of truth we therefore confidently assent unto it Vers 16 VERS 16. Of whom was borne Iesus If any Sect. 1 judicious reader desire to know the derivation or reason of this name Iesus which is given to the true Messias Tract 6. f. 623 624. let him reade Illyricus de nomine Iesu where hee shall finde it confirmed by eight reasons that Jesus comes from the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jascha to Save and is the same with Iehoshua a Saviour where also divers arguments are confuted by which Ofiander would prove that Jesus comes from Iehovah or from Ieheschuh Sect. 2 § 2. VERS 16. Iacob begat Ioseph the husband Quest 1 of Mary Concerning these two holy persons Ioseph and Mary much might be spoken but I will onely observe a word or two First it may bee inquired Answ what they were I answer they were one thing jure another re one thing by right of inheritance another by present condition By right they were successors of the Kingdome of Israel as is proved by many writers but for the present they were poore he being a Carpenter and she but meane in regard of temporal possessions and her present condition Hence it will be questioned againe Quest 2 Why doth God permit the righteous to bee deprived of their right and to bee brought into misery and poverty Answ and want I answer that the Lord doth it for many causes First because thus God will prove and trye them Heb. 12.3.4 Secondly because worldly aboundance and plenty is not so fit or convenient for them as shall afterwards be shewed Thirdly that he may crowne them with future blessings more abundantly thus Iob was robbed and Abraham was to forsake all that the
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
Peter or Paul themselves The Prince of Anhault tearmed the Scriptures the swathling bands wherein Christ was wrapped that is the containers and includers of truth it selfe Therefore we must never forsake them Fourthly there is nothing more profitable Answ 4 either for the unregenerate or for the regenerate and therefore to bee adhered unto by all because under those two all are included First it is profitable for those that are not regenerated and as yet borne anew unto God and that in these regards First the word of God breakes the hard heart Is not my word saith the Lord like a hammer that breaketh the Rocke in pieces i Ier. 23.29 Secondly the word of God gives sight to the blind eyes k Psa 19.8 Behold saith God unto Paul I have sent thee to open their eyes and to turne them from darknesse unto light l Acts 26.28 Thirdly it is profitable for such to bring them from the power of Satan unto God m Act. 26.18 Fourthly it is profitable unto them for the pardon of their sinnes and spiritual adoption into the fellowship of sonnes n Act. 26.18 Fiftly it is profitable to convince them of their sinnes o 1 Cor. 14.24 Secondly it is profitable for those that are regenerated in these respects First the Scriptures protect and defend them against the temptations of Satan they are a shield unto them that put their trust in God p Pro. 30.5 yea they are the spirituall sword which serves both for offence and defence q Ephes 6.17 Secondly by the Scripture the understanding of Gods children is more and more enlightned r Psal 19.8 9. Thirdly their affections are thereby more and more enflamed Did not our hearts burne within us said the two Disciples while he opened unto us the Scriptures ſ Luk. 24.52 Fourthly the word of God doth purge us from our guylt Now ye are cleane through the word that I have spoken unto you t Ioh. 15.3 Fiftly the Scriptures are profitable unto the righteous to arm them against afflictions to comfort them in sorrow u Rom. 15 4. Sixtly they strengthen them unto patience in all crosses whatsoever x Rom. 15 4. Answ 5 Fiftly the word of God is the guid convoy and directer of the soule and therefore cannot be forsaken without inevitable danger of erring the word of the Lod is right y Psa 19.8 that is regula recti the rule of truth and uprightnesse yea thereby the servants of God are forewarned that is advised preadmonished and forearmed against the assaults of Satan z Psal 19.11 The word of God is a light unto our feete and a lampe unto our pathes a Psa 119 105. And therefore we must not seeke unto them that have familiar spirits but seeke the Lord in the law and in his testimonies b Isa 8.19 20. And therefore seeing the word of God is the conducter of the soule wee must take heed that we never forsake or let goe out of our hands this weapon of the Scriptures Quest 5 It is here demanded what word of God it is that is the directer of the soule for it is controverted both by the Papists and Anabaptists who like Sampsons Foxes c Iudg. 15 4. meet in the tailes both of them opposing us and the truth but their heads are diametrally opposite one to the other as appeares by a double quaere Quest 6 First what word of God is the rule to walke by Answ 1 To this first they both answer not the Scripture alone Answ 2 Secondly the Papists say besides the Scriptures there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditions which are the rule of the life also Answ 3 Thirdly the Anabaptists cry downe their traditions and advance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their enthusiasmes and revelations which we are rather to be regulated by then by the written word of God Answ 4 Fourthly we say that it is the written word onely that is the rule of the life and directer of the soule and neither unwritten traditions nor unwarranted revelations If wee believe not Moses and the Prophets wee will believe nothing saith our Saviour d Luk. 16 29. because the Scriptures were written that we might believe and believing bee saved e 1 Ioh. 20.31 and therefore saving faith is built upon the Scriptures only and neither upon traditions nor enthusiames yea it is onely the Scriptures that are truely profitable for all sorts of men as was shewed in the former question answer 4. yea they are able to make us wise unto salvation and perfect men in Christ Jesus f 2 Tim. 3 15 and therefore are the onely loadstone of our Quest 7 life Secondly who shall expound the word of God which is the soules conduct First here they both answer that the Scriptures Answ 1 must not expound themselves they must not be both a Judge and a Partie Answ 2 Secondly the Papists say the Church must interpret the Scriptures that is that Church which is built in the Popes brest infallibility lying and residing onely in him Answ 3 Thirdly the Anabaptists say the Holy Spirit in them is the interpreter of the word that is their revelations are all divine truthes and to be obeyed and admitted as oracles from heaven Answ 4 Fourthly we say the holy Scriptures interpret themselves quod in uno difficile aliàs aptius that which is more difficult in one place is easier in another a Austen And therefore I conclude that the holy Scripture is that Lucifer or day starre that directs the soule unto Christ for the Father sends us unto the Sonne commanding us to heare him the Sonne sends us unto the word bidding us search that diligently b Ioh. 5.39 the scripture is able to make us perfect the Apostles taught the whole Counsell of God c Acts 20.20.27 and yet they teach nothing besides Moses and the Scriptures And therfore how injurious unto the soules of Men are Papists that robbe the people of this light and debarre them from the Scriptures These are builders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Babell indeede they speake a tongue which the people cannot understand for they must not enjoy it or bee suffered to reade it in the vulgar tongue These make the Scriptures like the Shew bread which none were to touch but the Priests alone These are like the spyes Obiect 2 sent to Canaan they bring evill reports of the word of God telling the people the beauty of it but withall the difficulty to bee such as they can never overcome and therefore it boots them not reade them To this I answer First Chrysostome opposes Answ 1 the Apostles to the Philosophers and Rhetoritians because these were very obscure and hard to be understood but the Scriptures are plaine and may be conceived at least the precepts and instructions thereof by the diligent reading of them Chrysost hom 3. de Lazaro Secondly if the divine
that it had been some Specter and therfore were frighted with the sight whence it may be demanded Why men naturally so much abhorre and fear such sights and apparitions of Spirits Quest First the reason herof is because of that diversity Answ 1 of nature which is in corporall and spiritual bodies or because of that strangenesse which is betwixt them For spirituall creatures whether good or bad are alienated from all commerce and society with men and hence from the unwontednesse or strangenesse of the sight Specterâ— trouble men which would trouble them lesse if they were more acquainted with them or accustomed to such fights Secondly spirituall creatures are more agile Answ 2 quicke strong and powerfull then are corporall and therefore men are troubled with the sight of them and affrighted with them as naturally the weaker things are afraid of the stronger VERS 31. Verse 31 And immediately Iesus stretched forth his hand and caught him and said unto him O thou of little faith wherefore didst thou doubt Concerning a small true faith divers things have bâ—en spoken heretofore I will therefore here onely propound a Question or two of faith in generall Quest 1 Wherein doth the faith of beleevers now differ from that faith which was in Adam in his innocency Answ For answer hereunto observe that the Object of that faith which is in beleevers is twofold viz. First the whole will of God revealed unto us in his word containing all Histories Commands Doctrines Threatnings Promises of what kind soever And this is called Legall faith Secondly the particular promise of remission of Sins and everlasting life by the death of Christ and this is called Evangelicall faith Now in this distinction between Legall and Evangelicall faith we must not conceive of two distinct habits of faith for it is but one gracious quality of the soule disposing it to the belief of all divine truth which for the substance of it was the same in innocent Adam with that which is in regenerate men The difference standing onely in these three things to wit First in the degrees Adams faith was perfect because his understanding was fully enlightned and his affections absolutely conformable to all holinesse We know but little and by reason of our internal weakenesse wee beleeve but weakly what we do know Secondly in the Originall in Adam faith was naturall by Creation in us it is supernaturall by the Holy Ghosts infusion Thirdly in the particular Object Adam beleeved God without reference to Christ the Mediatour we beleeve chiefly the promise of grace in Christ and all other things with some Relation to him And thus we see wherein our faith differs from Adams Quest 2 Whether is fiducia trust and assurance of the essence of justifying faith because our Saviour here blames Peters doubting Answ It is and I make it good by these three grounds namely First from the Phrase of Scripture used in this businesse Those phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 1.12 and Rom. 10 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Romans 4.5 Acts. 16.31 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1.12 To beleeve in or upon or into God Christ the Holy Ghost are not used as the learned know by prophane writers but onely by Ecclesiastical implying that in divine matters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies besides the naked acknowledgement of the Head the confidence and affiance of the heart Secondly it is cleare from that opposition which is made between faith and distrust or doubting as in this verse and Iames 1.6 and Rom. 4.20 Thirdly from that excellent place 2 Timoth. 1.12 where it is apparent that to beleeve is as much as to commit our selves to Christs trust and keeping I know saith the Apostle in whom I have beleeved or whom I have trusted and I am perswaded that he is able to keep that thing wherwith I have entrusted him or delivered up to his keeping What was that his soule unto everlasting salvation Wherefore to beleeve the Promise is with confidence and Trust to rely upon it resting our selves upon the performance of it Verse 33. Then they that were in the Ship Verse 33 came and worshipped him saying of a truth thou art the Sonne of God How many waies are men Quest or any other creatures called the Sonnes of God and how is Christ his Sonne Thomas 1 p. q. 33. ar 3 saith that The Sonne of God is five wayes used in Scripture viz. Answ First some are called the Sonnes of God Propter similitudinem vestigij tantum and thus the unreasonable creatures are called the Sonnes of God and God is called their Father Iob. 38.28 Secondly some are called the Sons of God Propter similitudinem Imaginis and thus the reasonable creatures are called the Sonnes of God as Deuter. 32. Js not he thy Father who hath created and made thee Thirdly some are called the Sonnes of God Secundum similitudinem gratiae and these are called Adopted Sonnes Fourthly some are called the Sonnes of God Secundum similitudinem gloriae according to that of the Apostle Rom. 5. We rejoyce in the hope of the glory of the Sonnes of God Fifthly some are called the Sonnes of God Secundum perfectam rationem nativitatis and thus onely Christ is the Sonne of God CHAPTER XV. Verse 1. 2 VERS 1. 2. Then came to Iesus the Scribes and Pharisees which were of Hierusalem saying Why doe thy Disciples transgresse the Tradition of the Elders for they wash not their hands when they Eate Bread Quest WHat is meant by this word Tradition This voice Tradition is equivocall Answ and hath divers significations namely First sometimes it is taken for all Doctrine whether written or not written 2 Thessal 2.15 Hold fast the Traditions which ye have been taught whether by word or our Epistle Secondly sometimes it is taken for that Doctrine which is delivered only Vivâ Voce by word of mouth as in this verse Why doe thy Disciples transgresse the Tradition of the Elders which Traditions were never written but delivered with a living voice from one to another Thirdly sometimes it is taken for the written word of God As Acts 6.14 and 1 Corinth 15.3 Fourthly by the Papists this word Tradition is taken for that Doctrine which is written but not in the holy Scriptures Fiftly the Fathers by this voyce did understand sometimes those Doctrines which were contained in the Apostolicall writings and unwritten Traditions they called that which was not Totidem verbis expresly commanded or laid down in the Scripture but yet the thing it self was extant in the Scripture and might be proved from thence And sometimes by Tradition they did understand not Doctrines but Ecclesiasticall order and Rites Scharp de sacra Script pag. 125. Verse 3. Vers 3. But he answered and said unto them Why do you also transgresse the Commandement of God by your Tradition Argu ∣ ment Against the Popish Traditions we produce this Argument from this place All Traditions among the Jews besides
reward given to men according to their meede and therefore it is necessary that there should be a Resurrection Iustin Martyr Sect. 2 § 2. Yee erre not knowing the Scriptures It is questioned betweene us and the Church of Rome whether the Scriptures be necessary or not and we affirme That they are necessary for the people of God the reading preaching and understanding thereof being the onely ordinary meanes to beget faith in us Argum. And this wee confirme from this place by this Argument That whereby we are kept from errour and doubtfulnesse in matters of faith is necessary but this is performed by the Scripture Therefore it is necessary Here two things are to bee shewed namely First that the Scripture keepeth us from errour this is cleare from these words yee erre not knowing the Scripture where our Saviour shewes that the ignorance of Scripture was the cause of their errour And Secondly if our knowledge were onely builded upon Tradition without Scripture we should then be doubtfull and uncertaine of the truth Thus St. Luke saith in his Preface to Theophilus I have written saith he that thou mightest be certaine of those things whereof thou hast beene instructed Whence wee conclude that although we might know the truth without Scripture as Theophilus did yet we cannot know it certainly without it § 3. But shall be as the Angels Sect. 3 The Papists teach us to pray unto the Saints and that we may be the easilier induced to learne this lesson they assure us That the Saints heare our prayers and because they feare we will not credit this without proofe therefore our learned Countreymen who can draw Quidlibet ex quolibet produce this place for the proofe thereof arguing thus As CHRIST proveth here that in heaven the Saints neither marry nor are married Object because there they shall be as Angels So by the very same reason is proved that Saints may heare our prayers and helpe us be they neare or farre off because the Angels doe so and in every moment are present where they list and neede not to be neere us when they heare or helpe us Rhemist sup § 4. First our Saviour CHRIST speaketh not of the Answ 1 soules departed at this time but after the Resurrection and therefore the Argument is absurd Secondly CHRIST doth not in all points compare Answ 2 the Saints after the Resurrection to Angels for then they should be invisible and without bodies as the Angels are but in that they have no need or use of marriage Thirdly it is false that the Angels may be present Answ 3 in every moment where they list for they cannot be in more places at once then one neither are they where they list but where God appointeth them Fulke Whether are or ought the Saints and faithfull in this life to be like unto the Angels Quest and wherein They should labour to be like the Angels Answ in these things namely First in rejoycing at the conversion of sinners Luke 15. And Secondly in reverencing the divine Majestie like the Angels who cover their faces before him Esa 6.2 And Thirdly in standing ready prest to execute the will of the Lord as the Angels doe Psal 103.20 21. And Fourthly in executing the will of God for the manner as the Angels doe that is with cheerefulnesse with sincerity and without wearinesse VERS 32. I am the God of Abraham and the God of Isaac and the God of Iacob God is not the God of the dead but of the living Verse 32 Quest 1 How or in what regards is the Lord called Deus viventium the God of the living Answ 1 First Ratione causalitatis providentiae because he both created all perfect living creatures and also provides for all Now providence hath place onely in those things which have an existence or being in rerum naturá but when God pronounced these words unto Moses Exod. 3.6 the Patriarches were corporally dead and their bodies dissolved and therefore it was necessary that their soules should remaine and be alive Answ 2 Secondly the creature is referred unto God in a reall relation which is not founded but onely in an entity and being and therefore that whose God God is said to be must needs be really something and consequently those Patriarches who were not in regard of their bodies were in regard of their soules Quest 2 How may we prove or conclude the Resurrection of the body from hence Answ 1 First because the reasonable soule being the forme of the body and the substantiall part of man hath alwayes a naturall inclination unto the body neither hath a perfect subsiestnce in it selfe but doth desire to be in man now nature doth nothing in vaine and therefore the soule which for a time is separated from the body shall at last be eternally united and conjoyned unto the body Answ 1 Secondly because the reasonable soule cannot obtaine perfect felicity untill she have reassumed the body in regard of that naturall affection which she hath unto the body And therefore there shal be a Resurrection of the body Quest 3 How can this verse stand with Romans 14.9 For it is said Here God is not the God of the dead but of the living And There CHRIST died that he might be Lord both of the dead and living Answ Our Saviour here denies that God is the God of the dead that is that he will not give grace and glory to those who are corporally dead and shall rise no more and hence he doth evince the Resurrection of the dead by â—his argument Glory cannot be conferred upon dead men as dead men But glory shall be conferred upon Abraham and all the faithfull Therefore they shall not remaine alwayes dead or in an estate of death but shall rise againe at the last Hence the Apostle saith That CHRIST is Lord both of the living and of the dead that is of all the faithfull who either now live or are dead but shall rise at the last day and of dead shall be made living as it is said in the Creed Hee shall judge both the quicke and the dead that is those who now are dead shall live againe at the last day VERS 37.38.39.40 Vers 37 38. c. JESVS said unto him Thou shalt love the Lord thy God with all thy heart and with all thy soule and with all thy mind This is the first and great Commandement And the second is like unto it Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets § 1. Thou shalt love the Lord thy God Sect. 1 Whether can we love the Lord above all things Quest as wee are here enjoyned by nature or by grace We cannot love the Lord above al things by nature Answ and therefore grace is simply necessary thereunto as appeares thus First the love of God is shed abroad in our hearts by his holy Spirit Rom. 5. and the fruit of the Spirit is love Galath
Prediction respects the Church of Christ What prodigious and wonderfull things fell Quest 2 out before the destruction of Ierusalem The wonders which were seene before Ierusalem was destroyed Answ besides the threatnings of the Prophets were such as might well perswade the Iewes of their Calamities and miseries not then beleeved but afterwards felt These are the words of Iosephus and those which follow Ioseph l. 7. c. 12. First they saw right over the City of Ierusalem a fiery burning Comet most like a bloody naked Sword flourishing to and fro over the Citie which continued for the space of one whole yeare Secondly there was a sudden cleere shining Light as bright as day-light being in the night-time Now this light only shined about Salomons Temple and about the sacrificing Altars the which the Iewes construed to be their better fortune but were therein deceived Thirdly an Oxe being brought to the Temple to be slaine and sacrificed upon a festivall day according to the Iewish manner brought forth against the course of nature a Lambe in the midst of the Temple which was terrible and monstrous Fourthly the East brazen gate of Salomons Temple which was so great and so heavy with iron barres and great brazen bolts that Vix a viginti viris clauderetur twenty strong men could scant shut it opened it selfe most willingly And this some of the ignorant Jewes prognosticated should be some great good thing to come Fifthly upon the 21 day of May was seene a sight which seemed to be an hoste of men armed running on Horseback and in Chariots about the City in the skyes a little before Sun-setting Sixthly when the Priests went unto the Temple in the Feast of Pentecost as they were wont to doe by Night to celebrate divine Service they upon a sudden felt the ground quiver under their feet and the Temple shooke and a voyce speaking Migremus hinc let us depart hence Seventhly and lastly there was a Country-man one Iesus the sonne of Ananus who for 7. yeares and five moneths before the destruction ceased not daily crying and exclaiming in every corner of the City and in every street but especially in the Temple upon the Sabbath day saying Vox ab oriente vox ab occidente vox a quatuor ventis vox in Ierosolymam Templum vox in omnem hunc populum That is a voyce from the East and West and the foure corners of the world a voyce against Ierusalem the Temple and the whole Nation of the Iewes This cry he continued though he was punished by the Magistrates and brought before Albinus the Romane which was then Caesars Deputy in Ierusalem insomuch as he was thought to be some furious foole and therefore they whipped him and let him goe and being gone from them he cryed Vae vae civitati vae phano vae populo vae mihi Woe woe be to this City woe be to the Temple woe be to the Jewes and last of all woe is me for my selfe This â—osephus who wrote this History saw with his eyes and heard with his eares Verse 9 VERS 9. Then shall they deliver you up to be afflicted and shall kill you and yee shall be hated of all nations for my Names sake Our Saviour here fore-telling his Disciples of the afflictions and persecutions which attend the faithfull may occasion these two questions viz Quest 1 Whether is it lawfull Vim virepellere if we be persecuted to resist and rebell and take up armes against those who persecute us though it were the King himselfe Answ We must not rebell nor avenge our selves Saul through wicked Doegs meanes slew 85 Priests 1 Samuel 22.18 And yet Daivd will not suffer his servants to avenge it 1 Sam. 26.9 Ahab by Iezabel slew Naboth and yet Elias doth not depose him 1 Kings 21.8 18. Herod slew Iames and would have slaine Peter Acts 12.2 And yet Peter deales not with him as with Ananias Acts 5. Quest 2 What are the Remedies against Persecution or what must we doe in times of Persecution Answ 1 First we must flee from it if wee can without offence Math. 10.23 Secondly if we cannot flee from it we must suffer it Math. 24.13 Luk. 21.19 Thirdly we must pray against it Psalm 50.15 Dan. 6.10 Acts 12.5 Fourthly wee must referre commit and commend our selves to God Dan. 3.17 Fifthly we must cheerefully expect that heavenly and happy reward which is promised unto all those who suffer for CHRIST patiently Matth. 5.11 Rom. 8.18 Vers 11 VERS 11. And many false Prophets shall rise and shall deceive many Obser Our Saviour in these words doth expressly teach this truth unto us That there are some who pretend to leade men unto CHRIST but indeed intend to seduce and deceive them Rom. 16.18 and Titus 1.10 and 2 Pet. 2.1 Quest 1 Why doe false Prophets and false Teachers goe about to deceive others Doe they not also deceive themselves Answ 1 First some deceive through obstinacie and perversnesse Ierem. 23.1 and 29.9 Philip. 3.18 and 1 Tim. 4.1 and 2 Pet. 1.12 Secondly some deceive through Covetousnesse Answ 2 2 Pet. 2.15 Iude 11. Thirdly some deceive through pleasure and drunkennesse Esa 28.7 Fourthly some being past feeling themselves and of cauterized Consciences labour to deceive others Ephes 4.19 and 2 Tim. 4.2 Fifthly others seduce and are seduced that is doe deceive others and are deceived themselves Read 1 Kings 22.23 and 2 Tim. 3.13 Ezech. 14.9 and 2 Thessal 2.11 And that either I. Because they are ignorant and blind as Esay 56.10 Or II. Because they doe not examine whether that which they teach be true or false And therefore seeing there are so many false Teachers we must take heed and not beleeve every spirit How may we know or discerne false Teachers Quest 2 and deceitfull Prophets First wee may know them by their Covetousnesse Answ for such for the most part are covetous Secondly we may know them by their flattery for such for the most part are fawning flatterers Thirdly they goe unto those that are ignorant credulous and simple 2 Tim. 3.16 Fourthly they goe when and whither they were not sent Ierem. 14.15 Fifthly they labour to hinder and harme the true Prophets of the Lord Amos 7.10 Sixthly they teach secretly and like wilde beasts creepe abroad in the night Psal 104.20 whereas Veritas non quarit angulos Truth seekes no corners Seventhly they laud praise and commend Ignorance contrary to the Apostle Colos 3.16 Eightly they prohibite the Scriptures and hinder the Preaching of the word Lucernam extinguunt fures Theeves put out the light because darknesse best becomes their deeds of darknesse now the Word is a light and therefore false Teachers are afraid to be discovered by it Ninthly they appoint and choose another Judge besides the Scripture for the tryall of their Doctrine namely Traditions and custome and the like Math. 15.9 Colos 2.8 Tenthly they teach another Gospell besides the Gospell of CHRIST and doctrines contrary to the
of this Answ see Iunij Paarell fol. 8. They further object the word Halma doth Object 4 not alwaies signifie a Virgin but sometimes a young woman who is married I answer it signifies alwaies in Scripture a Answ 1 Virgin except onely Prov. 30.19 where Halma is taken not for a pure Virgin but for a Virgin in shew or outward appeareance as verse 20. I adde one answer more which may serve as Answ 2 a generall solution of all these objections That we have the testimony of the holy Spirit in this verse confirming from heaven unto us that this prophecie is meant onely of Christ the true Messias Answ 3 Lastly because this question is not questioned amongst Christians as also because others r Mayer s Pareus s handle it something largely I therefore prosecute it no further Sect. 2 § 2. Behold a Virgin shall bee with child c. A Virgin in Hebrew is Halma Exposit derived from the root Halam which signifies to hide because Virgins were wont warily to be retained and detained in their Fathers house untill they were espoused Observ Teaching all Parents carefully to regard the chastity of their daughters and neither by ill examples or too much liberty or by suffering them to frequent the society of wanton persons endanger the staining of their Virginity Some hence may question why are they so charily to be kept Quest they are filia bonae spei very hopefull vertue shewes it selfe in them and therefore what neede is there to keepe them like Lyons in a grate or birds in a cage we hope wee may safely suffer them sometimes to runne and fly abroad I answer first Casta est quam nemo rogavit perswasion Answ 1 is strong and there are subtile inducements unto lewdnesse and little doe we know whether they will hold out or yeeld untill they be assaulted and therefore the safest way is to preserve them from all cords of vanity that draw on iniquity Å¿ Esa 5.18 that is all occasions that may provoke unto sinne Secondly Nature is flexible and youth easily Answ 2 to be seduced the least sparke will set gunpowder on fire and dry flaxe burneth quickly there is naturally some wantonnesse in young maides as well as in young men and therefore parents should bee the more carefull of them giving no way to their wantonnesse but circumspectly curbing and warily restraining it Thirdly Virginity is a Iewell never to bee Answ 3 recovered being once lost and therefore parents in regard of their owne reputation and their childrens perpetuall credit should have a carefull eye over them § 3. His name shall be called Emmanuel which Sect. 3 being interpreted is God with us Three things may bee observed from these words Observa 1. There is none so pure but malice can deprave no truth so infallible but the perverse braine of man will object against it 2. This verse evidently proves the deity of Christ because this name Emmanuel given unto Christ doth testifie that in the person of Christ God is with us i. e. united with our flesh 3. yet there are some who dare oppose the truth of it Eniedinus a Samosatenian Heretike doth here Obiect 1 object It followes not that Christ is God because he is called Emmanuel 1. because many are said to be that which they are not 2. Many have beene called Emmanuel who were not Gods Answ 1 I answer first It is blasphemie to say that Christ is not that which hee is called for if so their God should mocke and deceive his people and Ioseph and Christ by a false name which is blasphemy to utter Secondly Other Emmanuels have nomen sive re Answ 2 Christ nomen et reâ—â— others are onely so called but unto Christ the name doth truely agree hee having this name given unto him to expresse the nature of his person he being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the New Testament doth ever and anone confirme as the word became Flesh and God was manifested in the Flesh and the like phrases And therefore he onely is the true Emmanuel It is very doubtfull saith the same hereticall Obiect 2 objecter whether Christ were called Emmanuel or not because neither the Angel nor the Evangelist doe call him Emmanuel but Iesus I answer First if hee bee Iesus the Saviour Answ 1 then is hee God and man because none could save us but such a one as is proved before verse 20. Secondly God called Christ Emmanuel not for Answ 2 this end that it should bee the proper name of the Messias but that it might signifie his wonderfull person mercy and grace in being God and Man and becomming Man for us and therefore the Angel from that prophesie Esa 7.14 saith that in regard of his person he shall bee called Emmanuel but his proper name shall be Iesus Thou shalt call his name Iesus verse 21. VERS 25. And Ioseph knew her not Vers 25 untill shee had brought forth her first borne sonne c. He knew her not Donec untill c. that is Exposit hee never knew her at all for so Donec signifies as it is said Samuel saw not Saul untill the day of his death t 1. Sam. 15.35 that is hee never saw him after the words here used are Greeke but the phrase Hebrew for this is frequent in the Old Testament as Michal had no child untill the day of her death 1. Sam. 6.23 i. e. she had no more children at all afterwards That Ioseph never knew Mary at all the Church hath alwaies held and that for these reasons First because it doth establish an Article of out faith natus ex Virgine that is of one who was a Virgin when he was borne and this is of absolute necessitie to be beleeved yea continued a virgin all her life time after and this we are verily perswaded of Secondly because the Fathers with an unanimous consent have both alwaies called her Virgin and also held this opinion condemning those for heretickes that thought the contrary as may be seene in Epiphanius Augustine Hierom and divers other Fathers Thirdly some of the Fathers and Gualter upon these words for the proofe of this opinion have argued from the Prophet saying x Ezech. 44.2 This gate shall bee shut it shall not be opened and no man shall enter in by it because the Lord the God of Israel hath entred in by iâ—â—herefore it shall be shut But this reason serâ—â—â—â— not of much weight that place not bearing it without allegorizing the place as shall God willing bee shewed else where Fourthly it is not likely that Ioseph being a just man would know her whom hee knew to bee the Mother of his Lord or expose to a common use that vessell which the Lord had thus sanctified especially considering that he was of the age of 80. yeares when he was contracted to her as saith Epiphanius Obiect 1 But against this opinion Helviâ—â—us Nestorius Ievinianus and divers others object
many things Answ First from the phrase of Scripture used in this former verse where she is called his wife he tooke unto him his wife Hereunto I answer There may be matrimony without carnall knowledge this appeares most plainely from the law y Deut. 22 23.24 If a Damosell that is a Virgin be bâ—trâ—â—â—ecâ— unto a husband and a man finde her and lie with her he shall be stoned to death because he hath humbled his neighbours Wife Besides Marriage is not congressuâ— carnis but consâ—nsus voluntatum z August not the conjunction of the flesh but the mutuall consent of wills Object 2 Secondly from the phrase of Scripture used in this verse where Christ is called her first borne implying thereby that Mary had more children afterwards Answ 1 To this I answer first it is not simply said priuâ—â—genitus the first borne but primogenitus iâ—â—e that first borne to wit of God a Gualter Secondly primogenitus the first borne is one before whom none was before not one after whom some others were borne b Danaeus è Iustiniano Hier contra Helvid Reply Primogenitus est non post quam alij sodante quâ—m nullus alius genitus est But they instance here This Vntill is a relative word and therefore cannot goe alone a man cannot properly bee called a first borne sonne and an onely sonne Answ It is true but withal know that there is a double relation viz. in esse in posse in entity or being or in possibility thus the child that first opens the wombe is called Priâ—â—gâ—nitus the first borne because although there bee in being but one Obiect 3 yet in Possibility there may be more Againe from hence they object He knew her not Vntill she had brought forth c. this Vntill implies Answ 1 that afterwards he did know her First it may be answered Cognâ—stere est iâ—â—elligere mysterium c Gualt ex Epiphanio to know is to understand the mysterie revealed unto him by the Angel that is untill Christ was borne he did not truely and fully understand this wonderfull and profound mystery Secondly Donec untill doth denie the time foregoing not imply the time following it doth exclude all time by-past but not include the time to come he knew her not untill she had brought fâ—â—â—h her first borne this doth plainely prove that he knew her not before but not inferre that he knew her afterwards for Doâ—â—â— is often a note of perpetuity as donec ponaâ— injâ—â—coâ— scabellâ—Ì„ d Psalm 110. â— untill I have made tâ—ine enemies thy fâ—â—â—stâ—â—le i. e. for ever I am with you saith our Saviour usque ad sinem secuâ—â— e Matth. 28.20 untill the end of the world that is in seculum seculorum World without end The Papists very well like and allow of this exposition of Donec â—â—â—ill and therefore I would entreate them not to urge that Donec in the parable so vehemently as they do f Matth 5.26 Thou shalt not come out Donec untill thou haue paid the utmost furthing the Papists urge this Donec against us for the proofe of Purgatorie in the same manner that Helvidius Nestorius and their adherents doe both against us and them urge Donec here to prove that Ioseph carnally knew Mary And therefore it is not fit for them to make of the Scripture a nose of waxe But I shall consider of that in his proper place The forenamed Heretikes object againe from Object 4 the testimonies of the ancients who say that afterwards Ioseph knew Mary g Danaeus Answ To this I answer Clavus clavo pellendus wee have more of the ancients that deny this then affirme it And therefore if their Testimony be of value it will be concluded on our side Further they object Christ had brethren Obiect 5 Iames and Ioses Simon and Iude and it is said unto Christ thy brethren seeke thee therefore Ioseph afterwards knew his wife I answer first the Scripture usually calls Cosen Answ 1 Germans Brethren So Lot is called the brother of Abraham and so Iames was the sonne of Mary Cleophas And thus Iosephs brothers or sisters children or Maries sisters children are the brethren of Christ Secondly others answer that Ioseph married Answ 2 after the death of Mary and that the sonnes he had by that wife were called Christs brethren of this opinion is Danaus h De haeres f. 166. But if Ioseph were according to Epiphanius 80 yeares old when he was contracted unto Mary who was alive when Christ was crucified 34 yeares after it is not probable that hee married or had children Answ 3 when he was 114. yeares old at the least h Danaeus de haere f. 224. Thirdly others thinke to which I rather subscribe that Ioseph had another wife before Mary by whom he had fixe children Obiect 6 Lastly they object Ioseph tooke her home in stead of a wife verse 24. therefore it is likely Answ that he knew her I answer he tooke her not home for carnall copulation but first that he might defend her both from the lash of tongues and humane lawes Secondly that he might provide for her and the infant as is foreshewed verse 18. And therefore I conclude this verse Chapter and controversie That although it bee not Determined by Scripture yet because first there is no Scripture against it Secondly because there is in a manner a generall consent and agreement of Fathers for it And thirdly because it is very agreeable unto reason it is not therefore lightly to be denied or gainesayed by any CHAPTER II. Vers 1 VERS 1. When IESUS then was borne at Bethlehem in Iudea in the dayes of Herod the King behold there came wise men from the East to Ierusalem Sect. 1 WHY is Christ manifested as soone as ever hee is borne Quest yea and before hee was borne as the Angell reveales it to Ioseph and Mary before the Holy Ghost to Elizabeth and Iohn Baptist in her wombe the Angels to the Sheepheards the starre to the Wisemen and they to the Jewes presently after hee was borne Answ I answer This was done for these causes First that the Gospell might be manifested or that the message of Christs Nativitie might bee confirmed by many witnesses Secondly that the Jewes the people of God might bee admonished of it the Messias long before was promised unto them and therefore by the testimonies of many God will have them to know that now he is come Thirdly that all might bee left without excuse seeing that it was so plentifully confirmed Fourthly this was done for the comfort and consolation of those who did expect the Messias as Simeon b Luk 2.25 and Anna c Luk. 2.36 Sect. 2 § 2. In Bethlehem Why was Christ born in Bethlehem Quest Answ Answer For three causes the first is Historicall that they might bee taxed d Luk. 24. Ioseph being of the linage of David comes to Bethlehem the Citie