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
one mouth which cannot faile Truth is one immutable and constant and can never become a lye or false but the word is truth sanctifie them Father with thy truth what is that thy word is not true onely but Truth f Ioh. 17.17 It is written againe Sathan abuseth Scripture and as it were prophanes it yet Christ nothstanding this gives it not over but keepes him close to his guard with this Sword of the Spirit in his mouth and hand Scriptum est it is Obser 3 written Teaching us that we must never depart from the use of the Scriptures we must never forsake this weapon Here divers questions will be made What is the Scripture the use whereof wee Quest 2 must never forbeare It is the word of God written by the Prophets and Apostles Answ being dictated unto them by the divine inspiration of the Spirit of God a 2 Pet. 1.19.20 The words of the Prophets and Apostles were the words of God hence ever and anone they say Thus sayth the Lord because the Lord spake in and by them The Papists believe the Scriptures to bee the word of God and prove it too but by an argument which the Philosopher will not approve of viz. Probatione circulari treading out this truth like a horse in a mill in this manner The Scripture is the word of God because the Church teacheth us so the testimonie of the Church they thinke infallible because it is guided by the Spirit of God they are sure it is guided by the Spirit of God because the Scripture sayth so b Ioh. 16.13 and thus they run at the ring ending where they began If the Scripture bee not knowne to bee the Quest 3 word of God but by the testimony of the Church then how is it knowne to be such For answer hereunto Answ I referre the Reader to the first question of this booke Pag. 1. onely adding one answer more to those many It appeares that the Scriptures are the word of God by comparing of them with all other bookes writings and writers for the amplifying whereof take notice of three sorts of Bookes under one of which rankes all sorts of bookes and writings may bee included viz. First Humane Secondly Ecclesiasticall Thirdly Divine First Humane bookes are bookes written by men either in the Church of God or out of it of humane things as Philosophicall Bookes or Rhetoricall bookes or Politicall bookes or bookes of any other humane Art or Science These are not divine bookes but humane not the bookes of God but the writings of men having both the matter manner method and stile from men And therefore these are not authenticall bookes in all things to be beleeved which they affirme Secondly Ecclesiastical bookes are those which are written by holy or at least learned men in the Church containing divine things Now these writings are to be admitted and are called the word of God as farre as they sympathize consent and agree with the word of God but they are not authenticall of themselves but as they depend upon the Scripture and speake her true language These writings I say are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy to be beleeved but not of themselves to bee beleeved nor any further than they accord with the word of God Thirdly Divine bookes are the bookes of God written by the Prophets and Apostles which bookes are the word of God the Prophets and Apostles being onely instruments Pen-men thereof and the holy Ghost the Dictator who endites unto them both the matter and manner and the very words and therefore is called aright the word of God and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of themselves to be beleeved because the writers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired taught and directed by the Lord of glory and Spirit of truth in the writing of them And thus comparing the word of God with all other writings we finde that there are none to bee equalled for excellency truth purity and infallibility thereunto and therefore great necessity there is to adhere unto them Obiect 1 The Anabaptists object that the Scriptures are not now necessary because God made many promises that under the Gospell all should be taught of God and that he would write his law in their inward man and they should heare a voice behind them saying this is the way walke in it c Ter. 31.34 Ioh. 6.35 Heb. 8.11 Answ These words are not to be understood simply but comparatively that there shall bee greater knowledge under the New Testament then was under the Old according to the saying of the Prophet the earth shall be full of the knowledge of the Lord that is in the times and places of the Gospell as the waters cover the Sea d Isai 11.9 Quest 4 Why must wee never depart from the use of the Scriptures but with our Saviour here alwayes shield our selves with this buckler Scriptum est it is written Answ 1 First because there is a sweete consent harmony and concord in the whole Scripture Divinae enim lectiones ita sibi connectuntur tanquam una sit lectio quia omnes ex uno ore procedunt e August All the Divine precepts of the word of God are so linked together as though they were but one onely heavenly lecture because all of them proceeded from one blessed and celestiall mouth Secondly because the Scriptures are more excellent Answ 2 then all other writings whatsoever and more abounding with Grace Vertue and Piety Quicquid in Scriptura docetur veritas quicquid praecipitur bonitas quicquid promittitur faelicitas f Hugo Card. That is the Scripture teacheth nothing but truth commandeth nothing but goodnesse promiseth unto us all happinesse Aliae scripturae si quam veritatem docent non sine contagione erroris est si quam bonitatem commendare videantur Gregor vel malitiae mixta est ut non sit pura vel sine cognitione vel dilectione Dei ut non sit perfecta That is if other writings teach any truth yet it is not without the contagion and taint of error if they seeme to commend any good thing it is either mixed with malice and so not pure or without the knowledge or love of God and so not perfect g Ambros Tota Scriptura est convivium sapientiae singuli libri singula sunt fercula the whole Scripture is a banquet of wisedome and every severall booke a dainty dish and therefore great reason there is that we should cleave close unto them Thirdly of all writings the Scriptures are Answ 3 most true and therefore we must never give over the use of them Pope Pius himselfe said Resistendum est quibuscunque in faciem sive Paulus sive Petrus sit qui ad veritatem Evangelii non ambulant h Abba◠Urspergensis He is to be resisted to his face that walkes not both in practise and opinion according to the truth of the Gospell though it were
〈◊〉 QVESTIONS Dogâ—â—â—icall OBSERVATIONS Aâ—â— Evangelicall ESSAYS VPON THE GOSPEL OF JESUS CHRIST ACCORDING TO St. MATTHEW WHEREIN About two thousand six hundred and fifty necessary and profitable Questions are discussed and five hundred and eighty speciall points of Doctrine noted and five hundred and fifty Errours confuted or Objections answered together with divers Arguments whereby divers Truths and true Tenents are confirmed By RICHARD WARD Sometimes STUDENT in the famous VNIVERSITIES Of CAMBRIDGE In ENGLAND St. ANDREWS In SCOTLAND And Master of Arts of both the Kingdoms And now a Preacher in the famous City of LONDON Si in Scriptura sacra tantûm essent quae facillimè intelligerentur nec studiosè quareretur nec suavitèr inveniretur veritas Augustâ— de verà religione â—on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in serâ—â—num foliis sed in radice rationis Hier. in Epist ad Ephes So they read in the Book in the Law of God distinctly and gave the sense and caused them to understand the reading Nehem. 8.8 LONDON Printed for PETER COLE and are to be sold at his shop in Cornhill at the sign of the Glove and Lyon neer the Royall Exchange M.DC.XL THE DEMONSTRATION OF THE SCRIPTVRES BEing about by the grace of God to cleare some difficulties and to collect a few observations from some verses of this Gospel written by St Matthew it will not bee amisse first of all to resolve a generall question or two Our first question then shall be this Quest 1 How this Booke or any other may bee knowne to be the divine word of God dictated by the Holy Spirit of God and not the humour or fancy of a private erring spirit Answ I answer Scripture is knowne to be Scripture and canonicall bookes are knowne to bee such by these proofes properties infallible markes First by the evidence of the Spirit imprinted in the Scriptures and shewing it selfe in every line of them or the testimonies of the Scripture it self that is the testimony of God speaking unto us in the Scriptures as Rom. 10.8 This is the word of Faith which we preach Rom. 10.8 Secondly the purity and perfection of Scriptures sheweth it to bee Canonicall For they teach nothing but truth and teach all truths necessary unto salvation They are both pure and perfect Psal 19.8 9. Psal 19.8.9 First pure they being a doctrine according to holines a rule to direct our waies in righteousnesse all the exhortations and examples therein tending thereto Secondly they are perfectly holy in themselves and by themselves whereas all other writings are profane farther then they draw holinesse from these which yet is never such but that their holinesse is imperfect and defective Prov. 8.8 and 30.5 Psal 12.7 But the Scriptures are perfectly profitable in themselves to instruct unto salvation a Iames 1.21 All other writings are utterly unprofitable thereunto any further then they draw from them yea they containe full and perfect Doctrine for the pacifying setling and directing of the conscience in all things Many Histories shew us the heavy wrath of God upon man for sinne but the Scriptures onely shew us Morbuâ—â— medicinâ—â— medicâ—â—â— That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anotheâ—â—â—ere being a perfect concord and harmony in all the Bookes both of the Old and New Testament notwithstanding the diversity of persons by whom the places where the times when and matters whereof they have beene written b Acts 26.22 There may seeme some contradiction amongst the writers of holy Scripture but indeed there is none but a perfect harmonie And therefore when we see the heathen history or Apocryphall bookes contradicting the holy history we should stand for the holy Scripture against them but when we see any appearance of contradiction in holy writ we should labour to reconcile it When Moses saw an Aegyptian and an Israelite striving together hee killed the Aegyptian and saved the Israelite c Exod. 2.12 but when he saw two Israelites striving together he laboured to reconcile them saying Yee are brethren why doe ye strive So when we see heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite as for example Iacob cursed Simeon and Levi for murthering of the Sichemites d Gen. 49.7 But Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith They shall returne in the third generation e Ierem. 27 7. But Baruch saith They shall returne in the seaventh generation Baruch 6. Here let us kill the Aegyptian but save the Israelite but when we see any appearance of contradiction in the holy Scriptures we should labour to reconcile them because they are brethren Weemse Fourthly the antiquitie of it the Scripture being the most ancient of all Histories from the creation of the world to the flood was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hid unknowne time there being no humane Historyes of any thing before the flood but the Scriptures beginne at the beginning of the world and continue the History of the world unto the flood Againe from the flood to the Olimpiâ—ds of the Grecians which began but in the dayes of Vzziah was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time and all their Histories of Hercules Promâ—thine and the rest being but lying and forged tales but the Scriptures goe on setting downe unto us the History of the Church from the stood even unto the comming of Christ Thus we see how farre Gods word exceedeth humane writings in antiquitie it beginneth with the world f Luke â— As he spaâ—â— by the mouth of his holy Prophets which haâ—e beene since the world beganne and endeth with it g 1 Pet. 1.25 For the world of the Lord endureth for ever Fiftly the Majesty of it in plainnesse of speech the Scriptures seeme at the first view to bee very plaine but at a full sight are full of Majesty above all other writings h â— Cor. 1.17 18.21.24 and 2.15 1 Tim. 5.21 Thus their plaine and cleere manner of setting downe things sheweth them to be Divine i Esa 8.1 Take a great roule and writ in it with a mans pen Behhoret Enosh that is clearely that the simplest among man may understand it so k Deu. 30.11 This Commandement which I command thee this day is nor hidden from thee neither is it far off In the Hebrew it is Lo niphleeth non separatum a te i. e. It is not separated from thy knowledge that thou canst not understand it neither is it farre from thee those things which are obscure which wee cannot take up are said to be farre from us and those things which we understand are said to be neare us l Rom. 10.8 Sixtly the power and force it hath over the conscience it makes often
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
be our Mother obeying her in those injunctions which are not contrary to the Mandates of God our Father for otherwise wee are not the true children of God Children must bee obedient unto Parents therefore when the Mother injoynes that which the Father doth not forbid the child must subscribe to the practise of it Here observe that there are three Churches I. The Primitive Church II. The Moderne Churches where our religion is professed And these two we reverence and submit unto where they doe not oppose the law of God III. The Popish Church Now this we doe not so hate that we will refuse to embrace things worthy to bee received because they used them They have the Word Sacraments Ministers and a Ministerie yea and use all these shall we therefore refuse them Secondly for the peace of the Church let us be of the same mind with Saint Paul to become all things to all men in lawfull and indifferent things that thereby wee might winne some Wee should not rend Christs seamelesse coate in twaine or breake a gap in the hedge of the Church for Adiophorall things lest in avoyding the use of them we fall into a direct breach of the fifth commandement Sect. 2 § 2. That it hath beene said The Pharisees here alleadge and urge the words of the precept for the confirming of an errour namely that no man sinneth against the seventh Commandement but hee that actually committeth the sinne of uncleannesse Quest 1 Can errour be founded upon Scriptures Answ 1 First it may by wresting and wrong expounding of them Many saith Saint Peter pervert the Scriptures to their owne damnation 2 Pet. 3.16 Answ 2 Secondly although the Scriptures speake alwaies the truth yet they doe not utter this truth alwaies one and the same way For I. sometimes they speake Allegorically sometimes literally II. Sometimes they barely and historically recite a thing sometimes they command and injoyne a thing sometimes they counsell and advise unto a thing III. Sometimes they speake indefinitely and generally to all men sometimes particularly to some certaine time people and persons And therefore if these should not rightly bee applyed according to the sense and meaning of the Blessed Spirit wee should quickly runne into an errour Quest 2 If the Scripture speake so many waies unto us doe not the Papists Pighius and Perresius then say truely that they are like a nose of wax which a man may turne which way hee list or like a shipmans drawers which will fit any person yea the causes of heresies because they may bee expounded according to every mans judgement opinion and affection Answ 1 First it is maliciously and wickedly spoken of Pighius for the Scriptures in themselves are not such but onely are perverted by wicked men unto their destruction Answ 2 Secondly Perresius from a true proposition collects a false conclusion Heresies saith hee are founded upon the Scriptures men stil alleadging Scripture for the proofe of their opinions whether true or false this is true Therefore he concludes the Scripture is not to be reade by the laicks this is false as was shewed before verse 7. Chap. 4. Wee must not refuse to sucke hony out of the sweet flowers because the spider from thence extracts poison wee must not forbeare the use of Scriptures because wicked men abuse them but reade them study them and learne to understand them How may we bee enabled to understand the Quest 3 Scriptures and to learne their true sense and meaning Interpret them according to these few plaine rules to wit Answ First hold fast the Analogie of faith this is a Rule 1 great and principall rule for that exposition of the word which doth overthrow any Article of our faith is not sound solide or orthodoxe Which is the Analogie of faith are the principles Quest 1 of Catechisme or the three Creedes namely the Apostles Nicene and Athanasius or any of them First wee must wade warily through this Answ 1 ford because otherwise wee may fall into a gulfe Secondly the grounds and principâ—les of Answ 2 Catechisme are certaine truthes and â—â—e rudiments because they are agreeable unto the holy Scriptures Thirdly but yet the grounds and principles Answ 3 of Catechisme are not fit foundations of our faith because then the holy Scriptures should be judged by them Cujus contrarium est verum that is the principles and grounds of Catechisme are to bee judged by the Scriptures not the word by them Fourthly wee say therefore that there is no Answ 4 undoubted analogie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of it selfe to bee beleeved but onely the harmony of the sacred Scriptures in themselves Fiftly two things are here therefore to be observed Answ 5 viz. First the true expositor of Scripture is Scripture onely for the understanding hereof take notice of foure Interpreters namely I. The opinion of some one private man this is not much to be regarded II. The judgement of the Moderne Church this is venerable but is to be assented unto no further then the Scripture will allow for the Church was once an Artian yea the East Churches and Popish Church are in many things false and erroneous III. There is the consent of Antiquitie this is much to bee reverenced but yet with some reservations and cautions because all things were not revealed at once IV. The exposition and consent of other places in Scripture Secondly we must not so ground any opinion Rule 2 upon one place of Scripture that wee overthrow another for that is no true sense of Sripture which doth make any sentence in Scripture false Secondly attend diligently to the scope of the Holy Ghost that thou extend and stretch the place no further then was meant by him In this rule many things are carefully to bee attended unto namely First whether is the place Allegoricall or literall For I. to wring Allegories out of plaine and cleare truthes is both ridiculous and impious and instead of that sincere milke which is therein truely contained for our nourishment is presented unto us the unwholsome blood of mans perverting braine This is the fault of the Origenistes and Anabaptists II. If the place bee literall then let the exposition thereof accord with the analogie of faith and seeke not for Allegories III. To exact a literall exposition or interpretation of every place is full of danger yea more perillous then the former For if the place bee Literall then he who expounds it Allegorically doth onely loose the true sense and overthrow the germane and genuine meaning of the words but not establish untruthes As for example we reade in Genesis that when Abraham was old and it ceased to bee with Sarah after the manner of women that unto them was borne Isaac Origen expounds this thus By Abraham is meant a Wiseman and by Sarah Vertue to whom is borne Isacke that is pleasure when it ceased to be with her after the manner of women that is when all carnall affections
and desires were mortified in her And hence he concludes Vera voluptas ex virtute nascitur The fruits of true joy spring from the roote of vertue which conclusion is true although the true sense of the place be lost Allegoricall then hee who expounds it literally doth not onely pervert the true sense and meaning of the place but doth also establish a falsehood and untruth for thus a man might prove Christ to be bread yea to be a stone which none are so stony or blockish to beleeve Secondly observe whether is it a rule or an historicall narration we reade of Iephtah who offered his daughter of the Midwives who lied unto Pharaoh of the adulterie and subornation to drunkennesse and murder in David of Noahs drunkennesse and Lots incest Now if these historicall narrations should bee by some understood to bee rules of directions how diabolicall would their lives and conversations become And therefore we must not drawe a rule A facto ad jus from a deede done to the equitie thereof for by that rule all things were lawfull Thirdly observe if it be a Rule then whether is it given as a Command and Precept or as a counsell and advice Paul would have all to live unmarried t 1 Cor. 7.7.8 but this he speakes by permission onely that is by way of counsell and advice not by a positive command from God Verse 6. For concerning Virginity he had no commandement from the Lord but onely supposed it to be good for the present distresse to remaine unmarried Verse 25 26. Fourthly consider if it bee a precept and a command then whether is it generall or particular That is I. Whether was it given to one man onely or to all Thus God commands Abraham to slay Isaac and this precept is not to bee extended further then to him II. Whether doth the precept respect some one particular action which is onely once to be performed or a worke which is frequently to be practised Thus the Israelites were commanded to spoile the Egyptians which precept was neither to bee stretched unto any other nor unto them at another time that is by this command no other persons were allowed to robbe the Egyptians neither were the Israelits warranted to do it at any other time III. Whether were the Precepts given onely unto some one particular people or unto all nations Thus the judiciall Law was given unto the Iewes onely and not unto the Gentiles IV. Whether did the Command concerne some certaine time onely or was it to be extended also unto all times Thus Circumcision Sacrifices and the Ceremoniall law are not now to be urged because they were to continue but unto the death of Christ Thus we must carefully observe the scope of the Holy Spirit and urge nothing beyond that Thirdly in the reading and expounding of the Rule 3 Scripture take heede of all grosse consequences which are very frequent with the erroneous I. some thus expound positiva privativè positive things privatively Thou maist hate thy enemie because thou must love thy brother Mat. 5.43 Secondly some expound Confutativa confirmativè those things which are spoken by way of Confutation as though they were spoken by way of confirmation as for example Saint Paul saith The doers of the Law shall be justified u Rom. 2.13 From whence The Apostle concludes that none shall be justified The Papists conclude that we may bee justified by the workes of the law Thirdly some expound Scriptures so as that there is no consequence at all but a palpable non sequitur Thus Hooker observes the Separatists and Brownists to doe daily And thus the Papists doe hourely I have prayed for thee Peter saith Christ therefore the Pope cannot erre Master saith Peter here are two swords therefore the Pope hath both Ecclesiasticall and Civill jurisdiction both over King and People and many the like But wee must take heede of these sophismes and of this begging the question Fourthly be never obstinate in thy owne opinion Rule 4 but let the spirits of the Prophets bee subject to the Prophets v 1 Cor. 14.32 Great is the errour here of the Papists who will change nothing retract nothing lest they should seeme formerly to have erred Great are the blemishes hereof of the Lutherans with the Zwinglians concerning the corporeall Concomitancie who rather then they will â—â—cant or confesse their errour will which is too grosse confesse the Ubiquitie of Christâ— humanity Certainely this obstinacie in opinion in generall doth hinder the progresse of faith and of religion and therefore all Christians should be carefull to observe this rule not to bee too stiffe in their owne tenets or obstinate in their owne opinions Rule 5 Fiftly adde to the reading a frequent meditation of the word thou readest reade studie and contemplate the Scripture night and day be not a stranger in Israel he that frequenteth a path daily will not lightly goe wrong or erre therein David became wiser then his teachers because hee had respect unto the Testimonies of the Lord w Psal 119.99 And therefore if any thâ—ng be difficult suspend thy judgement reade it over againe turne unto other places like unto it and compare them together and haply God will reveale it unto thee at the last x Phil. 3.15 Rule 6 Sixtly to reading and meditation adjoyne prayer this was the Prophet Davids frequent practise Shew me thy waies oh Lord teach mee thy pathes leade me in thy truth and teaâ—h mee Psal 25.4 5. Againe Teach me O Lord the way of thy statutes yea give thou me understanding and I shall keepe thy law Psal 119.33.34 And againe Make thou me to understand the way of thy precepts verse 27. yea Make thy face to shine upon thy servant and teach me thy statutes verse 135. for my lips shall utter praise when thou hast taught me thy precepts verse 171. Thus pray fervently unto the Lord to enlighten thy understanding to anoint thy blind eyes with the true eye-salve of the blessed Spirit and to leade thee in his truth and then rest certainely assured that faithfull is hee who hath promised who will at length reveale himselfe and his truth to him who doth his endeavour to know the Lord and the way and truth whereby he may be brought unto him by reading hearing meditating and a willing subjecting of his opinion and judgement to the word of God Sect. 3 § 3. Of old time The Papists say the consent of the Fathers is the true rule of interpreting the Scriptures Argum. or the word is to bee expounded according to the minde and judgement of the Ancients Against this Chamierus y Tom. 1. de interp script lib. 16 Cap. 11 Sect 1. f. 601. urgeth this place thus If the consent of the Fathers were a certaine rule of interpreting the Scriptures then it should never be reprooved and blamed this is manifest by it selfe But the consent of the Ancients in the expounding and opening of Scripture
after her in his heart hath committed Sect. 4 adultery Is the concupiscence of the heart sinne Quest 1 First the Papists say the second Concupiscence Answ 1 is sinne but not the first see before Math. 4.1 § 3. Object 1.2 Secondly the Father saith Answ 2 Non quicunque concupiscit sed qui aspicit ad concupiscentiam August It is not every one who lusteth or desireth his neighbours wife that commits adultery but he that therefore lookes upon her that he may lust after her And here Augustine makes three degrees namely I. Suggestion II. Delectation III. Consent resembling these three to the Serpent Evah and Adam or 1. to the motion of the flesh 2. to the delight of the minde 3. to the consent of reason and here it is perfect as Saint Iames sayth Concupiscence brings forth sinne z Iam. 1.15 Suggestion is the temptation of the Serpent ye shall not die but bee like God a Gen. 3.45 This was not sinne unto Eve Delectation resembles Evahs listening unto the Serpent and beleeving him shee saw that the tree was good for food and that it was pleasant to the eyes and a tree to bee desired to make one wise b Gen. 3.6 neither was this sinne unto her Consent resembles Adam and Eves eating of the Apple which was a sinne unto them And thus the Father seemes to meane That I. the motion of the flesh unto sinne is not sinne II. That the delight of the minde is not sinne neither But onely the III. the Consent of reason And Saint Hierome differs not much from him upon this verse saying that there is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passio propassio the first being a sin the second not Answ 3 Thirdly it is most certaine that it is a sin as may thus be evidenced First the Scripture forbids it in the Morall law Thou shalt not covet Exod. 20.17 which Prohibition makes Paul know that it is a sinne which otherwise he had not understood Rom. 7.7 I had not knowne lust that is to have beene sinne except the law had said Thou shalt not covet Secondly Saint Iames speakes of sinne accomplished that is of externall and actuall sinne Thirdly the Fathers above mentioned imply as much For with Hierome Passio is a sin and Propassio hath the guilt and staine of sin in it although it bee not simply esteemed a sin in it selfe Now this Propassio he calles Titillationem carnis cum delectatione mentis The motion of the flesh accompanied with the delight of the minde Now is not this sinne Againe Saint Augustine hath three degrees of sinne but wee must here observe as hee himselfe doth there c de serm Dom. s That every suggestion doth not arise from Sathan but sometimes from the memorie sometimes from the senses Now as it comes from Sathan it is not ours and so is not sinne but as it springs either from our memorie or senses so it is ours and proceeds from the Originall corruption of our nature and is sinne unto us Yea Augustine himselfe condemnes all Concupiscence Quis dubitat omnem malam concupiscentiam rectè vocari fornicationem Who makes question but all evill Concupiscence may justly bee called Fornication And another d Hylar s most plainly In evangelicis motus oculi adaequatur adulterio illecebrosa affectio visus transcurrentis cum opere fornicationis punitur In the Gospell the lascivious motion of the eye is resembled and equalled with adultery And the enticing affection of a glancing looke equally punished with actuall fornication Fourthly it appeares that Concupiscence is sinne by this reason because sinne is not in the eye but in the heart or the motion or mover unto sinne Yea more plainly because our Saviour doth not here say hee hath committed adultery with a woman in his heart who lookes upon a woman that he may commit adultery but that lookes and lusts after her Teaching this unto us Obser that the concupiscence of the heart makes us guilty of the violation of the law and eternall death Why is the lust of the heart sinne before God and how doth it more evidently appeare to bee such Quest 2 First because God requires the heart Prov. Answ 1 23.26 and commands that the heart be circumcised Deut. 10.16 and 30.6 yea he requires the heart as his owne right because hee hath bought it 1 Cor. 6.20 and therefore hee will be glorified therewith 1 Cor. 7.34 Secondly the lust of the heart is sinne although Answ 2 it be resisted for the concupiscence of the flesh is condemned and reproved where the spirit strives against it e Gal. 5.16 yea we hence argue against the Papists It is praise-worthy strongly to resist concupiscence and the first motions unto sinne therefore that is evill which thus wee resist Thirdly originall concupiscence is sinne in Answ 3 the unregenerate as the Papists themselves confesse therefore in the regenerate it hath the same nature although it shall not bee imputed unto them as it shall unto the former Fourthly this appeares by the example of Answ 4 Paul who cryes out Oh wretched man who shall deliver me from this body of death and this law of my members Rom. 7.24 and yet hee solemnly protests that he would not sinne nor give way unto these corruptions vers 16.19 yea it appeares he would not because when he is assaulted he prayes many times against it 2 Cor. 12.7 And therefore give no place unto lust at all but remember that not onely they who consent unto sinne and commit it actually are guilty before God but also those who ruminate meditate and delight in the thoughts thereof How must we resist this internall lust or by Quest 3 what meanes must we withstand it First remember that it is the root of all sin Answ 1 for from the heart proceed adulteries c. Mat. 15.19 These thoughts and suggestions are the seeds of all manner of evill and therefore if thou wouldest not have thy life over-spread with the weeds of wickednesse root out and destroy this seed Secondly remember all is nothing thou doest Answ 2 so long as thy heart is not upright it is to no purpose to serve God outwardly or to draw neere unto him with thy mouth if thy heart be farre from him to what end serves a pure life and a polluted heart God cares not for painted Tombes although they be gorgeous without because they are within but filth and rottennesse Man cares not for Sodomes fruit although they be faire and pleasant to the eye because they are but ashes within And therefore if we desire that any thing we doe may be acceptable unto God we must be carefull to purge and purifie our hearts Thirdly remember that all thy thoughts are Answ 3 conspicuous unto God and when thou givest way unto any wicked thought hee stands by sees it observes it frownes at it and prepares the arrowes of vengeance against thee
of another mans labour Answ 2 Secondly thou incurrest no danger at all being sure both of usury and principall but hee stands liable to all dangers Answ 3 Thirdly thou extendest this word gaine too farre saying thy brother gaineth when hee but onely saveth as for example thou saiest if I had not lent him money his lands or lease had beene forfeited but now hee hath redeemed them this is no gaine but onely hereby hee is preserved from a losse Is it not lawfull for widowes guardians of Quest 5 orphans and those who are through weaknesse and sickenesse unable to follow any calling to put out their money unto usury Answ Truly I conceive that they may lend their money for a participation of gaine with an equall condition of hazard and losse that is if the party employing their money loose they will beare a proportionable share of his losse according to that proportion of gaine which they should have if he gaine by it This point of usury being so much controverted Quest 6 among divines some holding one thing some another where may we find a place to rest our foote upon what may we certainely thinke or know concerning it by which we may be informed All cleare and orthodoxe divines agree and accord in these things concerning usury I. Answ That wee must not take usury of any poore man II. Thou must not deny to lend to poore men what thou canst well spare neither in lending preferre the rich before the poore III. Thou must take no usury or increase of him who gaineth nothing by thy mony IV. Thou must not of any take more then the law allowes to wit eight in the hundred V. Thou must avoid all biting usury which impoverisheth and consumeth thy neighbour VI. All agree that usury is no lawfull function or calling VII That those who are rich and can live sufficiently without putting forth their money should not use it VIII That if there be an equall condition of losse as well as gaine a man may take a part of the profit IX That with tradesmen it is lawfull in regard of the forbearance of their money that is they may sell dearer if they sell for a longer time because they loose by the forbearance of their money and so if a man desire his money in bargaines before the day he who payes may justly demand an abatement according to the time These are agreed on by all and therefore those who desire to bee resolved in that which they doe let them not goe further herein VERS 43. Yee have heard that it hath beene said Vers 43 thou shalt love thy neighbour and hate thine enemie § 1. Yee have heard that it hath beene said c. Sect. 1 How do the Jewes infer this that enemies are Quest 1 to be hated The text alleadged doth directly forbid hatred Thou shalt not hate thy brother Answ but love him as thy selfe Levit. 19.17 18. And yet they from hence by the rule of contraries doe collect that because friends are to be loved therefore enemies are to be hated Wherein were they faulty by this collection Quest 2 or inference They were guilty of a double crime namely Answ First boldnesse or audaciousnesse that durst thus adde to the sacred Canon of Scripture Secondly foolishnesse and ignorance that collect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soloccismes for they loose the sense and meaning of the place by pressing too much the words The Law doth not say said the Scribes and Pharisees Thou shalt love all men but thou shalt love thy Brother and thy Neighbour therefore strangers and enemies we are not commanded to love And thus by their additions and corrupt expositions they would found error upon the sacred Scriptures for which our Saviour blames them in this place Quest 3 How may wee so give the sense of Scripture that we doe not deduce or collect things from thence contrary to the mind and meaning of the Holy Ghost Answ The Rules observable hereunto are either probable or certaine First if we desire so to expound the Word of God that we may not mistake the drift of the Holy Ghost wee must then observe diligently these probable Rules Rule 1 First let not the exposition be thine that is some new invention of thy owne never heard of before but an interpretation confirmed by many Rule 2 Secondly let thy exposition have the assent of the first and most ancient Church for the Church is our Mother and that exposition is much to be suspected which doth crosse the minde of the whole Primitive Church Rule 3 Thirdly if thy interpretation be assented unto by all Protestants and Professors wee may then walke the more safely and rely the better upon it Rule 4 Fourthly if our Protestant Divines differ in any point or exposition of any place then hold with that opinion which is most holy Indeed sometimes a shew of sanctitie may deceive as wee see in the Monkes and Anabaptists who would perswade men to assent unto them because their lives are so pure when for the most part both of them are like to painted sepulchers And thâ—â—efore we must not looke to the outside of holinesse in the opinionists but to the true sanctitie and puritie of the opinion and hold that which without question is most holy as for example It is questioned and disputed amongst our selves pro contra whether usury be lawfull or no here it is granted by all that it is certainly lawfull to lend gratis but it is disputable and undecided what Usury is lawfull by the Word of God for herein Divines differ and therefore the most sure and pure course will be to lend freely Secondly if we desire to open the Scriptures that the mind and meaning of the Holy Ghost may evidently appeare unto us then wee must carefully and diligently walke according to these few certaine and true Rules Rule 1 First study and reade the Scriptures without any prejudice for if once the braine bee bound it will easily pervert the sense as wee see in the Jewes who will beleeve nothing of Christ bee the place never so plaine as also in the Papists who will beleeve nothing against images or the Popes supremacie or infallibilitie or the merit of workes or invocation of Saints and the like although they be directly contrary to Scripture And therefore take heed of this resolution this I hold and this I will hold whatsoever I reade or heare to the contrary Secondly pray daily for a right and informed Rule 2 judgement lay downe thy owne opinion and sense praying heartily unto God to give thee an understanding heart Thirdly let the exposition agree with the circumstances Rule 3 of the place not adhering too much to the Letter of the Text as the Euchets did who thought men should doe nothing but pray because the Apostle saith Pray continually 1 Thess 5.17 Fourthly doe not too generally extend any Rule 4 passage of Scripture thus some expound these words our brother must
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
would Answ 1 intreat the learned Reader to view these Authors August de cons Evang. 3.7 et Hier. s et de opt gen Interpretandi Origen s Euseb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 20. Chrysost s 2 Timoth. 3.8 Comest histor Evang cap. 161. page 240. Erasm s Beza s Mayer s Scharp symph proph et Apost page 337 338. loc 114. Iun. paral 48. Chem. harm part 2. Gerard Fol. 88 89. Weemse of the judiciall law of Moses lib. 1. cap 30. page 112 113. Secondly some say that the words recited here Answ 2 by the Evangelist are taken both from Ieremy and Zachary This is disliked rejected by Iunius and Scharpius but approved as the most true opinion by Gerard Mayer and Weemse and will appeare by and by to be such Thirdly some say that these words are taken Answ 3 out of some Apocryphal Booke of Ieremy and of this opinion were both Hierome and Origen but it is both refused and refuted by Iunius Scharpe Gerard and Mayer Fourthly some say that the Evangelist borrowed Answ 4 these words from some unwritten Traditions Or Fifthly that he learned them from some divine Answ 5 revelation Chrysost gives these two reasons thinking them both satisfactory but Ger. dislikes both Sixthly some say that St. Matthew took them Answ 6 onely from the Prophet Ieremy or from the Septuagints interpretation of Ieremy 32.9 And Sharpe inclines to this giving these reasons for this opinion to wit I. Because the seven sickels and ten pieces of silver mentioned by the Prophet are the same with the thirty pieces of silver here mentioned And II. Because in both the places mention is made of the buying of a field And III. Because the Prophet as well as the Evangelist had said that this field should serve to bury strangers in that is those who were now strangers but should afterwards returne from captivity This opinion is also named by Gerard and by him neither allowed nor disliked but barely recited but it will appeare false by and by and is utterly rejected by Iunius Answ 7 Seventhly some say that this our Evangelist tooke these words onely from Zachary 11 12 13. And of this opinion is Beza in shew but Iunius directly and divers others Quest 2 Seeing that these words recited by St. Matthew are not named by Ieremy but by Zachary whence come it that the Evangelist names Ieremy Then was fulfilled that which was spoken by the Prophet Ieremy and not Zachary Answ 1 First hereunto some answer that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meere forgetfulnesse in the Evangelist the holy Ghost permitting it who through the fault of his memory tooke Ieremy for Zachary of this opinion is St. Augustine but is justly refuted both by Iunius Sharpe Gerard and Mayer Answ 2 Secondly some say that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an errour or mistake in the Scribe or writer of the Evangelist Now the Scribe transcribing this Gospell might be mistaken two manner of wayes namely either I. Because in their abbreviations or contraction of voices much used by the Greekes in their writing the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an errour easily fallen into Or II. By adding the name of Ieremy For First the Syrian Paraphrase which is well nigh if not altogether most ancient hath onely the Text They tooke the thirty pieces of silver c. but no name at all And Secondly some Glos ordinar s say that many Greeke Copies have not the name of Ieremy but onely the word Prophet Then was that fulfilled which was spoken by the Prophet saying c. This answer is given by Hierome Eusebius Erasmus and leaned unto by Beza but denied by Iunius Sharpe Gerard and Mayer Answ 3 Thirdly some answer that all the words recited by St. Matthew in this place were written by the Prophet Ieremy and when this Gospell was writ were extant in the Hebrew Text but now by the malice of the Jewes are obliterated This conceit went for currant both with Eusebius and Iustin as Gerard saith but is justly refelled by him Answ 4 Fourthly Augustine answers that St. Matthew cites these words as written by Ieremy when indeed they were written by Zachary because all the Prophets had as it were but one mouth and therefore whatsoever was written by some one of them might be said to be written by any one of them as if all their Prophesies had come out of one mans mouth and that any thing spoken by any one of them is common to all and that all things spoken by them all are proper to any one But this answer is not without cause misliked by Dr. Mayer Fifthly some say that Zachary being instructed Answ 5 by Ieremy wrote it and therefore Jeremy is here mentioned both Iunius and Sharpe incline to this answer at least say nothing against it but Dr. Mayer rejects it because Zachary living 100 yeares after Ieremy could not be instructed by him Sixthly others say this was spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ 6 according to the opinion of the people amongst whom there was great expectation of Ieremiah to come againe as wee may perceive by that answer of the Disciples whē Christ demanded Whom doe men say that I am Some say Ieremy or one of the Prophets But this is refuted both by Sharpe and Mayer Seventhly some say that Zachary had two Answ 7 names viz Zachary and Ieremy as many more among the Hebrewes had as for Example Achimelech and Abiathar Iochanan and Ioachaz Penuel and Chareph Ioach and Ethan and many more This answer of all the rest is best liked by Iunius Erasmus and Sharpe but is disliked by Gerhard and Mayer Indeed if it were certaine that Zachary had two names this answer would sufficiently cleare the doubt but seeing the name whereby he was most knowne yea altogether knowne for any thing written in the Scripture to the contrary was Zachary me thinkes St. Matthew should not leaving that name call him by another whereby he was not formerly called or knowne I have beene briefe in all these answers because I adhere to none of them all if any desire better information concerning them let him consult with the Authours and places mentioned before quest 1. answ 1. Eighthly Gerhard Weemse and Mayer answer Answ 8 that heere two Prophesies are joyned together by our Evangelist and because I rather subscribe to this then any of the other answers I will therefore a little more enlarge it then I have done any of the other Here then observe with me these three things namely I. The mention of the thirty silver peeces here is taken from Zachar. 11 12 13. and the buying of the field from Ieremiah 32.7 c. for in the Septuagints translation of Zachary there is nothing almost but the 30. pieces of silver given of the words here used and that was the translation then in use amongst all men For after this the words are these The
the Answ 2 Church in all ages have commission to teach likewise but that proveth not all their teaching to be infallible alwayes because naturall corruption hanging on them they may faile in that which is committed to them Mr. White Page 74. § 4. Baptizing them Sect. 4 The Anabaptists who are therefore called Catabaptists Object 1 objects this place against the practise of our Church in Baptizing of Infants Christ say they commands his Apostles and consequently all Ministers first to teach men and afterwards to baptize them but Infants cannot be taught and therfore ought not to be baptized Others of them argue from hence thus These two are conjoyned by our Saviour to teach and baptize and to beleeve and baptize as if he would say the Apostles must first teach and then baptize and people must first beleeve and afterwards be baptized And therefore Infants being capable neither of teaching nor beleeving are not to be baptized First the Proposition is false That Christs commands Answ 1 his Apostles first to teach and afterwards to baptize for these words first and afterwards are not in the Text. Secondly our Saviour in this place prescribes an Answ 2 order to be observed in the conversion of the Gentiles and doth prepone or put preaching before Baptisme because those who beleeved amongst the Gentiles were Adulti men of yeares and not Infants who were first instructed and afterwards baptized as under the Law the Proselites who were of age were first instructed and afterwards circumcised But the Infants of the Iewes were circumcised before they were instructed as we shall see by and by Thirdly although Preaching in this place be Answ 3 put first yet it followeth not hence that therefore it ought alwayes to proceed and goe before Baptisme for Marke 1.4 Baptisme is put before preaching Indeed J know that Iohn Baptist first preached and then baptized Fourthly if the order of words be to be urged Answ 4 then it will follow that all Nations are first to be taught and afterwards to be baptized that is that all Nations must first be taught the Gospell before that any of them be baptized which is so grosse and absurd that no Anabaptist will affirme it Fifthly the word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teach Answ 5 is generall signifying every way and meanes whereby we are made the Disciples of Christ and received into the Covenant of God now this is as well by the Sacraments as by the word Sixthly it is most certainly true that our blessed Answ 6 Saviour doth conjoyne his word and baptisme together because Baptisme is not a common or dumbe and silent washing but it is the Laver of water in the word Ephes 5.26 and a sealing of the promises of the Gospell and therefore can nor ought to be without the word as Augustine saith Tolle verbum ex baptismo et quid erit aqua nisi aqua Take the word viz. of Institution from Baptisme and then the water is but bare water and the washing therewith but a vulgar lotion Answ 7 Seventhly Baptisme is a signing or sealing of the Doctrine of the Gospell now it followes not that therefore it is to be denied to Infants for this is a part of the Doctrine of the Gospell that Infants belong unto the promise of the New Testament Acts 2.39 and unto the Church of Christ Isa 49.20 21. and unto the Kingdome of God Matth. 19.14 And therefore this part of the doctrine of the Gospell is to be sealed by baptisme unto Infants Object 2 But the Anabaptists yet instance and urge That Baptisme ought not onely to be the laver of water in the word but also those who are baptized ought first to be instructed Answ This was also required in the institution of Circumcision from whence this objection may most plainly be explicated and resolved For God first teacheth Abraham and afterwards he is circumcised Genes 17.11.23 and doubtlesse Abraham himselfe did teach Ismael and his houshold before he circumcised them as appeares by the Lords testimony of him Genes 18.19 yea both these were commanded in the Old Testament viz. to teach their children Deut. 4.6.12 and to circumcise them Genes 17.11.23 and In adultis in those of yeares of understanding teaching went before circumcision Genes 17. but Infants little ones or babes are commanded to be circumcised on the 8. day Genes 17.12 and to be taught when they can aske and demand What is meant by these testimonies Deut. 6.20.21 And thus circumcision in Infants was before instruction and this followed afterwards when they were capable thereof From hence we answer to the Objection that those of yeares of discretion are first to be taught and then to be baptized but the Infants of Christians first to be baptized and afterwards to be taught Argu. 1 Jt is discussed betwixt us and the Papists whether women or Lay-men ought to baptize And we say that neither Lay-men of what calling soever nor yet Mid-wives or any other women ought to baptize Infants This we confirme from this place The commission and charge to baptize was given onely by our Saviour Christ to his Apostles and all lawfull Ministers their successours in this verse Therefore Lay-men and women in baptizing goe beyond the commission of CHRIST Answ Bellarmine answereth hereunto That when Christ gave this Commission there were many present besides the Apostles Reply We deny not but that many beside might be present but he spake onely to his eleven Disciples who are immediately named before verse 17. Unlesse the Cardinall will say that he made all the rest viz. those 500. whom St. Paul speaketh of 1 Cor. 15. Apostles also for he sendeth them to whom he directs his speech into all the world Marke 16.14 Argu. 2 Jt is disputed betwixt us and the Church of Rome concerning the number of the Sacraments we affirming that there are but onely two and confirming it from hence Christ onely commanded these two Sacraments Baptisme and the Lords Supper to be used for ever in his Church instituting and commanding Baptisme in this place and the Lords Supper Chap. 26. Jndeed Christ used many other Ceremonies himselfe as lifting up of hands the tempering of clay and spittle And his Apostles used imposition of hands and anointing with Oyle But Christ hath not laid his Commandement upon these Ceremonies injoyning us perpetually to use them as he hath charged us with these two Baptisme and the Eucharist Jt being questioned between us and the Church Argu. 3 of Rome whether the Sacraments be of equall dignity and excellency CoÌ„cil Tâ—iâ— sess 7. Can 3. Bel. de sacram Lib. 2. cap. 2â— they pronounce an Anathema against him who denieth That Baptisme excelleth all the five Sacraments the Eucharist Baptisme We willingly acknowledge that Baptisme excelleth their fiue forged and fained Sacraments viz. Confirmation Penance Matrimony Orders and Extreame Unction But that the Lords Supper should be preferred before Baptisme as the more worthy and excellent Sacrament we
declared to be the Sonne of God being glorified of his Father with that glory which he had before with him as Iohn 17.2 Answ 3 Thirdly but admit that Christ in these words All power is given unto me speaketh of his humanity what then must it needs follow that his humanity is omnipotent nothing lesse but that it hath as much power given to it as possibly can be given to or received of any creature for the humanity of Christ is the most potent of all creatures but not an omnipotent creature and for this cause our Saviour saith here Omnis that is in omnia potestas all power or a power over all not summa potestas a supreame or omnipotent power Fourthly the humanity of Christ is omnipotent not in it selfe but in the Word as the Word suffered not in it selfe but in the flesh Answ 4 The Papists say as Virgill saith of Caesar Argum. Divisum imperium cum Jove Caesar habet that Christ hath divided his Kingdome and power with the Virgin Mary Now against this we produce hence this short Argument Our blessed Saviour saith here All power is given to me in heaven and earth The power then and Kingdome is not divided with Mary but resteth wholly in Christ Some Romanists enlarge the jurisdiction of the Object 3 Pope so farre as is the wide world objecting this place to prove the Popes authority over the Heathens Christ saith Vnto me is given all power in heaven and earth therefore saith Careus lib. 2. de potestate Rom. pontif Cap. 9. the Pope hath authority over Infidels First all power was given to Christ therefore Answ 1 the Pope hath authority over the Gentiles is a grosse and absurd consequence Secondly all power was given to Christ therefore Answ 2 to the Pope also is a blasphemous and Antichristian consequence Thirdly Bellarmine answers hereunto Bell. Answ 3 lib. 5. de Rom. pontif Cap. 5. that this power belonging unto Christ is so great as that it is not communicable to any mortall man Fourthly Barclaius de potest Papae Cap. 3. such Answ 4 saith there is no Scripture which defendeth any universall jurisdiction of the Pope as this is Yea Fifthly Bellarmine saith lib. 5. de Rom. pontif Answ Cap. 2. initio there is Scripture to confute it for 1 Cor. 5. Chap. the Apostles saith What have wee to doe with them who are without meaning Infidels who saith he are not subject unto the judgement of the Pope nor unto the authority of the Church untill they be baptized VERS 19.20 Vers 19.20 Goe ye therefore and teach all nations baptizing them in the name of the Father and of the Sonne and of the holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you alway even unto the end of the world Amen § 1. Goe yee therefore Sect. 1 Jn these two verses the chiefe parts of the Apostles function are thus to be discerned As First their legacy which is immediately given them of God unto all nations and not restrained within any limits And Secondly the publication of that doctrine which they received of the Lord. And Thirdly the administration of those Sacraments which were instituted by God And Fourthly the protestation of that especiall aid which although generally it concerne the whole Church yet particularly it respecteth the Apostles themselves Dr. Saravia of Ministers pag. 11. § 2. And teach Sect. 2 Dr. Carier in his last letter which is answered by our Dr. Hakewell Object and which was written onely to derogate all he could from the Scripture and to cast the authority thereof upon the Church that is as he else where expresseth himselfe the Clergie of the Church of Rome doth lay downe this proposition That our Saviour commanded not his Apostles to write his Religion but to teach it as in this verse Ite praedicate Goe and teach Answ 1 First by this Argument he would inferre that the Apostles sinned in going beyond their commission For if he bid them to teach onely by word of mouth and they both teach by word and writing then they transgresse the Commandement of their Master and consequently sinne Now if Bellarmine and Canus were alive they would blush at the impudency of their Carier for this unheard of assertion Answ 2 Secondly Christ saith Goe and teach therefore they must not write followes not for a man may teach as well by his pen as by his tongue by writing as speaking Yea doctrine delivered by writing as it is conveyed more purely and certainly without mixture arising from humane frailty and corruption so it spreads farther and lasts longer and if it degenerate is more easily reformed That is worthy to be marked which St. Luke hath in the Preface of his Gospell to that noble Theophilus viz. that although he confesseth that he had beene instructed in the Doctrine of Religion yet he thought it meete to write unto him from point to point that hee might have the certainty of those things So that though he had indifferent good knowledge before yet writing the story was the meanes to beget certainty according to that of the Prophet David This shall be written for the generation to come Answ 3 Thirdly this impudent bold assertion will appeare to be such both I. By the Lords owne practise who wrote the Decalogue once and againe in Tables of Stone And II. By the Lords owne Precept he in expresse termes commanding his Servants the Prophets to doe the same Read Exod. 17.14 Esa 8.1 Ierem. 30.2 Ezech. 37.16 Habak 2.2 And III. By the necessity of writing for before the Law was written what universall Apostasies there were from the true worship of God the Floud is a sufficient testimony of and after the Law was lost though the Priest-hood continued what generall swarvings there were both of Prince and people as well in manners as religion appeares 2 Chron. 34. What forbids us then to thinke that our Saviour in commanding his Apostles to teach all Nations should not by vertue of that command as well give them in charge to publish their Doctrine by writing as to deliver it by word of mouth Read besides Revel 1.11.19 and Chap. 2. and 3. and there we shall see that Christ commands Iohn to write what he saw Sect. 3 § 3. All Nations Object 1 Some Papists object this place for the infallibility of their Church CHRIST saith Goe teach all Nations Therefore the Church is free from errour and the Doctrine thereof is in all things infallible Answ 1 First these words were spoken to the Apostles onely and not to that which the Jesuits call the Catholike Church Now we grant that their teaching was infallible and all men were bound to heare it for they taught that which afterwards they writ in the Scripture yet they so taught and with such commission that the people are commended which examined their teaching by the Scriptures Acts 17.11 Secondly we grant that the Pastors of