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
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
〈◊〉 QVESTIONS Dogâ—â—â—icall OBSERVATIONS Aâ—â— Evangelicall ESSAYS VPON THE GOSPEL OF JESUS CHRIST ACCORDING TO St. MATTHEW WHEREIN About two thousand six hundred and fifty necessary and profitable Questions are discussed and five hundred and eighty speciall points of Doctrine noted and five hundred and fifty Errours confuted or Objections answered together with divers Arguments whereby divers Truths and true Tenents are confirmed By RICHARD WARD Sometimes STUDENT in the famous VNIVERSITIES Of CAMBRIDGE In ENGLAND St. ANDREWS In SCOTLAND And Master of Arts of both the Kingdoms And now a Preacher in the famous City of LONDON Si in Scriptura sacra tantûm essent quae facillimè intelligerentur nec studiosè quareretur nec suavitèr inveniretur veritas Augustâ— de verà religione â—on potentus in verbis Scripturarum esse Evangelium sed in sensu Non in superficie sed in medullà non in serâ—â—num foliis sed in radice rationis Hier. in Epist ad Ephes So they read in the Book in the Law of God distinctly and gave the sense and caused them to understand the reading Nehem. 8.8 LONDON Printed for PETER COLE and are to be sold at his shop in Cornhill at the sign of the Glove and Lyon neer the Royall Exchange M.DC.XL THE DEMONSTRATION OF THE SCRIPTVRES BEing about by the grace of God to cleare some difficulties and to collect a few observations from some verses of this Gospel written by St Matthew it will not bee amisse first of all to resolve a generall question or two Our first question then shall be this Quest 1 How this Booke or any other may bee knowne to be the divine word of God dictated by the Holy Spirit of God and not the humour or fancy of a private erring spirit Answ I answer Scripture is knowne to be Scripture and canonicall bookes are knowne to bee such by these proofes properties infallible markes First by the evidence of the Spirit imprinted in the Scriptures and shewing it selfe in every line of them or the testimonies of the Scripture it self that is the testimony of God speaking unto us in the Scriptures as Rom. 10.8 This is the word of Faith which we preach Rom. 10.8 Secondly the purity and perfection of Scriptures sheweth it to bee Canonicall For they teach nothing but truth and teach all truths necessary unto salvation They are both pure and perfect Psal 19.8 9. Psal 19.8.9 First pure they being a doctrine according to holines a rule to direct our waies in righteousnesse all the exhortations and examples therein tending thereto Secondly they are perfectly holy in themselves and by themselves whereas all other writings are profane farther then they draw holinesse from these which yet is never such but that their holinesse is imperfect and defective Prov. 8.8 and 30.5 Psal 12.7 But the Scriptures are perfectly profitable in themselves to instruct unto salvation a Iames 1.21 All other writings are utterly unprofitable thereunto any further then they draw from them yea they containe full and perfect Doctrine for the pacifying setling and directing of the conscience in all things Many Histories shew us the heavy wrath of God upon man for sinne but the Scriptures onely shew us Morbuâ—â— medicinâ—â— medicâ—â—â— That is both the sickenesse the physicke and the Physitian to cure it Thirdly the consent of one part with anotheâ—â—â—ere being a perfect concord and harmony in all the Bookes both of the Old and New Testament notwithstanding the diversity of persons by whom the places where the times when and matters whereof they have beene written b Acts 26.22 There may seeme some contradiction amongst the writers of holy Scripture but indeed there is none but a perfect harmonie And therefore when we see the heathen history or Apocryphall bookes contradicting the holy history we should stand for the holy Scripture against them but when we see any appearance of contradiction in holy writ we should labour to reconcile it When Moses saw an Aegyptian and an Israelite striving together hee killed the Aegyptian and saved the Israelite c Exod. 2.12 but when he saw two Israelites striving together he laboured to reconcile them saying Yee are brethren why doe ye strive So when we see heathen History to contradict the Scriptures we should kill the Aegyptian and save the Israelite as for example Iacob cursed Simeon and Levi for murthering of the Sichemites d Gen. 49.7 But Iudith blessed Simeon for killing of them Iudith 9. So Ieremiah saith They shall returne in the third generation e Ierem. 27 7. But Baruch saith They shall returne in the seaventh generation Baruch 6. Here let us kill the Aegyptian but save the Israelite but when we see any appearance of contradiction in the holy Scriptures we should labour to reconcile them because they are brethren Weemse Fourthly the antiquitie of it the Scripture being the most ancient of all Histories from the creation of the world to the flood was to the heathen Tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hid unknowne time there being no humane Historyes of any thing before the flood but the Scriptures beginne at the beginning of the world and continue the History of the world unto the flood Againe from the flood to the Olimpiâ—ds of the Grecians which began but in the dayes of Vzziah was unto the heathen tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fabulous time and all their Histories of Hercules Promâ—thine and the rest being but lying and forged tales but the Scriptures goe on setting downe unto us the History of the Church from the stood even unto the comming of Christ Thus we see how farre Gods word exceedeth humane writings in antiquitie it beginneth with the world f Luke â— As he spaâ—â— by the mouth of his holy Prophets which haâ—e beene since the world beganne and endeth with it g 1 Pet. 1.25 For the world of the Lord endureth for ever Fiftly the Majesty of it in plainnesse of speech the Scriptures seeme at the first view to bee very plaine but at a full sight are full of Majesty above all other writings h â— Cor. 1.17 18.21.24 and 2.15 1 Tim. 5.21 Thus their plaine and cleere manner of setting downe things sheweth them to be Divine i Esa 8.1 Take a great roule and writ in it with a mans pen Behhoret Enosh that is clearely that the simplest among man may understand it so k Deu. 30.11 This Commandement which I command thee this day is nor hidden from thee neither is it far off In the Hebrew it is Lo niphleeth non separatum a te i. e. It is not separated from thy knowledge that thou canst not understand it neither is it farre from thee those things which are obscure which wee cannot take up are said to be farre from us and those things which we understand are said to be neare us l Rom. 10.8 Sixtly the power and force it hath over the conscience it makes often
the stoutest hearer with Faelix tremble and the most stubborne with the souldiers cry out Men and brethren what shall wee doe to be saved Although it bee contrarie to mans corrupt nature yet hath it in all ages won some unto it wheresoever it came and by an admirable force inclining their hearts from vice to vertue The Spirit in us lusteth after envie but the Scriptures gives more grace a 〈◊〉 19.7 Hebr. 4.12 that is the Scriptures offer grace and abilitie to doe more then nature can doe Nature cannot heale a spirit that lusteth after envy or after money or after uncleannesse b Iames 4.5 6. but the Scripture offer more grace to overcome any of these sinnes bee they never so strong Seventhly the certaine prophecies of things to come which none but God could foretell Eightly the admirable preservation of it against time tyrants many other books have beene written which now are lost or falsifyed or grosly corrupted but the Lord by a speciall providence hath still preserved the fountain of the Scripture pure and entire Thus God by his especial care of them shews them to be no other then his divine Oracles Ninthly the Divells rage against those that desire and endeavour to regulate and moderate their conversations according unto the Scriptures those that walke contrarie unto them he keepes in peace c Luke 11.22 and persecutes with war hatred and rage onely The woman and her seed d Apoc. 12.13.15.17 who conforme themselves according to the will of God manifested unto them in his word Tenthly the judgement of God upon those that have opposed it and the professors of it as might bee proved by innumerable examples taken from all ages to instance but only upon the ten bloody persecutors none of them escaping hence out of this life without a stroke of vengeance and some remarkeable iudgement Eleventhly the constant couragious and cheerefull sufferings of many millions of Martyrs who have shed their bloud for the Gospel of Christ and truth of God Twelftly a gracious simplicitie in the writers of these bookes of the Old and New Testament neither fearing their friendes nor themselves but most freely and impartially setting downe their owne faults and infirmities as well as others testifying thereby that in writing they were guyded by the Spirit of God and of truth Thirteenthly the eviâ—ence of Gods Spirit working in the hearts of his Children assuring them that the Scriptures are the word of God whereunto they may safely leane without the least feare or suspicion of error e 2 Pet. 1.9.1 We have a more sure word of Prophesie whereunto you doe well that yee take heed c. Againe The bookes of Scripture containe many mysteries above the reach of humane reason although not against reason because wee may discerne a truth in them and that by groundes and principles of reason Againe the speeches of Scripture aime not at by respects but simply and absolutely give and ascribe all glory unto God alone and above all things perswade us to seeke the glory of God making that the end and aime and primary scope of all our actions Againe a reconciliation of Iustice and Mercy propounded in the Gospell both which meete sweetly in Christ Iustice as it were in a sort giving place unto Mercy Againe the heavenly order set downe and observed in Scripture shew them to be divine there is in the Scripture a fourefold order 1. Ordo naturae 2. ordo coniugalis thori 3. ordo historia 4 ordo dignitatis An order of nature of marriage of history and of dignity all which orders the Scripture marks and for sundry reasons setteth one before another first in setting down the Patriarkes it observeth the order of nature as they were borne As first Reuben then Simeon then Levi then Iudah c. Secondly there is Ordo coniugalis thori according to their birthes and so the children of free women were set first Thirdly there is Ordo dignitatis so Sem is placed before Iaphet for dignitie although hee were yonger So in this Gospell Saint Matthew observes this order Mat. 13. Hee bringeth forth new and old New is first in dignitie although old first in time so Ephes 2. Apostles and Prophets Fourthly there is an order of History observed also by Scripture as in the first verse of the Gospell The booke of the Generation of Iesus Christ the sonne of David the sonne of Abraham Why is Abraham put last after David because the historie is to begin at him So 1 Chron. 3.5 Salomon is placed last amongst his brethren because the Historie was to begin at him yea if we shall marke the heavenly order that is amongst the Evangelists they will shew us that the Scriptures are divine Saint Marke beginneth at the workes of Christ Saint Matthew ascendeth higher to the Birth of Christ Saint Luke goeth higher to the conception of Christ and Iohn goeth highest of all to the Divinitie of Christ and his eternall Generation Lastly a constant and perpetuall testimonie of the Catholique Church which wee call Ecclesiasticall Tradition the Church in all ages allowing of these Bookes as truly Canonicall or as sure certaine and infallible rules of direction for our lives and conversations yea although the Papists themselves dispute of the authoritie and perfection of the Scriptures whether they be perfect and of themselves sufficient unto salvation without Tradition or whether they have authoritie from themselves and witnesse in themselves or from the Church and how we without the consent and testimonie of the Church know them to be Scriptures yet to my knowledge there is no learned Papist doth question the question in hand viz. whether these Bookes of the Old and New Testament be the divine word of God or no neither is there any controversie betwixt us and them in this particular they with us agreeing that the Old and New Testament and every booke in either were written by holy men of God as they were inspired by the Spirit of God a 2 Pet. 1. And thus much for this first generall question The second followes Quest 2 How are the Scriptures divided I answer Foure manner of wayes Answ viz. first in bookes Canonicall and Apocryphall Secondly the Canonicall Bookes are divided into the Old and New Testament Thirdly the Canonicall bookes of the Old Testament into three parts 1. Into the Law i. e. the five Bookes of Moses 2. Into the lesser and latter Prophets 3. Into the Bookes which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy Writings The Canonicall Bookes of the New Testament are also divided 1. Into Bookes Historicall 2. Epistles 3. Propheticall as the Apocalypse Fourthly the last division of all the Canonicall Bookes both of the Old and New Testament is taken from the summe of the whole Scriptures and that is into the Law and Gospell b Zanch de sacra script f. 22 Having to handle this question elsewhere more largely I passe here thus briefly
by it Thus much for this second generall question Wee now come to consider of this Gospell and first of the Title The Gospel according Quest 3 to Saint Matthew Here first it may bee demanded Answ what is meant by this word Gospell Answer For the true and full understanding of this question wee have two things to consider of viz. the Name and the Nature of the Gospell of which not apart or severally but together For the Name shewes the Nature Conveniunt rebus nomina sape suis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a good and joyfull message c Bullinger s Luke 2.10 and is attributed and ascribed unto many things 1. Sometimes to a peculiar message Ecce Luke 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold I bring you glad tidings 2. Sometimes to the preaching of the Gospell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to my Gospel d Rom. 2.16 1 Cor. 4.15 2 Cor. 8.18 that is my preaching of the Gospell 3. Sometimes to holy doctrine or the preaching of Christ e Mat. 24.14 Esa 61.1 This Gospell of the Kingdome shall be preached unto all Nations c. 4. Sometimes this word Gospell is taken for the Evangelicall Bookes Matth. 26 1◠Wheresoever this Gospell shall bee preached there shall also this which this woman hath done bee told Now the Euangelicall Bookes are of two sorts to wit Either Forged and false as the Gospel of S. Peter S. Iames S. Clement and divers others which the Papists cosen the world withall Or True which are the foure of S. Matthew Marke Luke and Iohn and are called Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more singular manner because they bring unto us both true newes and the best newes that ever we heard f Luke 2.10.13 14. Behold sayth the Angel I bring you glad tidings tidings of great ioy which shall bee unto you and to all people c. Now the truth of this appeares thus First The Gospell is the power of God unto salvation g Rom. 1.16 1 Cor. 1.18 Secondly it is a glasse wherein as with open face the vaile being taken away wee may see the glorie of the Lord and bee transformed into the same image from glory to glory h 2 Cor. 3.18 Thirdly it shewes unto us i Luke 2.14 Gods good will unto mankinde and mans reconciliation unto the Lord of glory Fourthly it shewes unto us the will and pleasure of the Lord more clearly and plainly than was made knowne unto the Fathers in and under the Law k Ephes 3.4 5. Fiftly the Gospell is such a blessed message that woe bee unto him that either Neglects to preach it being called thereunto Wee unto me if I preach not the Gospell l 1 Cor. 9.16 Or Brings any other Gospell than this let him be accursed that bringeth any other Gospell m Gal. 1.8 9. Or Rejects this It shall bee more tollerable for Sodom and Gomorrah at the day of iudgement than for those that despise this Gospell n Mat. 10.14 15. And thus much for this question Another question here will arise Why the Quest 4 Gospell or any Scripture was written To this I Answ 1 Answer first for the helps of our knowledge least that in processe of time there should either have beene no remembrance or a false remembrance of our salvation and redemption by Christ to prevent which God in much mercy and love hath committed the life death resurrection and ascension of Christ unto writting that the truth might remaine and bee knowne for and unto all ages The Lord would have us remember what Christ did for us and what hee undertooke and underwent for our Redemption and therefore hee commandes that those things which are to bee remembred should bee written least otherwise the memory of them should perish The Lord would have our memories to retaine Truth not lyes and therefore commands the Gospell to bee written that the truth may not be corrupted o Luke 1.4 5. I answer againe the Gospell was written for Answ 2 the helpe of our faith least it should have beene uncertaine If the History of Christs conception birth life temptation sufferings obedience and the like had only beene by tradition delivered from Father to Sonne in processe of time we should have questioned the truth of it and so our faith would have beene the more shaken and lesse sure to redresse which the Lord commends all these things to writing that so our faith might be firme and working not fraile and wavering If the Gospel had beene related unto us by others not by the Apostles wee should have been prone to have called the truth and certainty of it in question as the Sadduces who will neither receive nor imbrace any other Scripture but onely the Pentatench or five bookes of Moses because none were written by him but them and therefore the Lord will have the Gospel written and the Canon and Rule of faith taught confirmed and sealed by his Apostles who were eye and eare witnesses of what they wrote a 1 John 1.3 that wee might the more undoubtedly beleeve the infallible truth of it Quest 5 It may here further be questioned what the Gospel and Scriptures doe containe Answer I answer First holy Histories to bee knowne Secondly Rules and doctrines of faith to be practised and beleeved For the better understanding of this question and answer observe First what is to expected Secondly what is to bee learned from the holy Scriptures I. What is to be expected from the Scriptures First the truth of Historie not of every historie and passage but onely those that are necessary b Joh. 20.21 Secondly the summe also of all those things which are to bee beleeved as necessary unto salvation c 2 Tim. 3.16 And therfore 1. they are to blame that say the Scriptures are corrupted and falsifyed by Heretiques 2. the Patrons and setters up of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnwritten traditions II. What is to be learned from the Scriptures First the doctrine of faith d Collo 3.16 and therefore 1. Papists are much to blame who hold some things as articles of their faith for which they have no warrant from the word of God as is proved by Sir Humfrey Linde in his via tuta 2 Ignorant persons also are here very faulty who will not studie the Scriptures that thereby they may bee inabled to give an account of their faith to every one that shall demand a reason of it e 1 Pet. 3.15 3. They also are blame worthy that refuse to bee Catechised and instructed in the principles of Religion grounded upon and taken from the holy Scriptures Secondly the truth of History is to be learned from the Scripture because that is the foundation of faith and therefore it is necessary to heare reade conferre and accustome our selves unto the study of holy writ because for this end God commanded them
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
certainely there is a double sense of this Answ 4 prophecie and that in a threefold regard I. In regarde of the Persons mentioned which are Israel Christ Therefore there must necessarily bee a double sense which may be applyed to both the persons II. In regard of the things spoken of and mentioned which are The Jewes deliverance out of Aegypt Christs calling from Aegypt III. In regard of the scope of the prophecie It speakes of Israels deliverance out of Aegypt which is past by way of reproach It is a prophetical prediction of Christ heereafter to bee accomplished And therefore it necessarily requires a double sense Answ 5 Some prophesies are mentioned in the Holy Scriptures in expresse words some in figurative words First Some prophecies are mentioned in expresse words and are fulfilled one of these two waies either first semel once as it was foretold unto Abraham that after 400 yeares his posterity should enjoy deliverance and freedome from Aegypt which prophecie was only once fulfilled so it was foretold Eli that upon one day his two sonnes Hophni and Phinehas should both be slaine a 1 Sam. 2 34. which was once accomplished b 1 Sam. 4 17. so it was foretold unto Ieroboam that Iosiah should be borne which should raigne over Israel c 2 King 13.1 2. which was once fulfilled d 2 King 23.17 Secondly these prophecies which are mentioned in expresse words are sometimes fulfilled saepius oftentimes as it was prophecied of the Iewes that for their obstinacie they should see but not perceive they should heare but not understand e Esa 6.8.9 this prophecie was truely accomplished in the time of the Prophet although it be often repeated else where f Matth. 13 14. Acts 28.26 Rom. 11.8 so it was foretold that the Iewes would draw neere unto God with their lips while their hearts were farre from him g Esa 29.13 which was truely fulfilled in the Prophets time although it be repeated in the New Testament h Matth. 15.8 Mark 7.6 yea accomplished also in our dayes and in all times of the Gospel because there will be hypocrites and formall professors alwaies in the Church Some Prophecies are mentioned in the holy Scriptures in figurative words which According to the literall sense Cannot bee understood and that in a double regard sometimes For the impossibility and falshood in the thing it selfe as it is said that there shall be no end of the kingdome of David but it shall continue for ever i Esa 9.7 which cannot literally be understood Let the reader but diligently consider of all these places where hee may plainely see prophecies propounded which are impossible literally to bee accomplished Esa 11.6 and 14.28 Ier. 30.9 Ezech. 34.23.24 and 37.24.25 Hosea 3.5 Mal. 4.5 Matt. 11.14 Luke 1.17 For some circumstance in the Prophecie let but the reader though of a meane understanding marke well the prophecies expressed in the places following and he shall see some circumstances which hinder them from a literall interpretation Esa 9.6 Psal 2.8 and 16.10 which place Saint Peter expoundes of Christ Acts 2.27 and so also Saint Paul Acts 13.35 May be understood but yet so that some further thing may be drawne from those tipes which hath some analogy either in The things themselves the one being a type of the other as the Paschall Lambe was a type of Christ and therefore that which was said literally of the Lambe aboue of it shall not be broken k Exod. 12 46. was applyed and said to bee accomplished in the Lambe of God l Ioh. 19.36 so David was a type of Christ and therefore that which hee said literally of himselfe expressing his affliction they gave me gall to eate and vinegar to drinke m Psa 69.21 it is said to bee fulfilled in Christ n Ioh. 19.29 so also David saith it was my friend that lay in my bosome and they divided my garments o Psal 22.18 which are applyed unto Christ Or at least in the words David praying against his enemies saith Let another take his office p Psa 119.8 which is said to bee fulfilled in Iudas Acts 1.20 there being some resemblance in the words And thus Hoseahs prophecie is fulfilled in this place there being some analogie betweene the Israelites deliverance out of Aegypt and Christs calling from thence Observ In these Prophecies which admit of a literall sense we must be very warie and cautelous how we convert them into Allegories and therefore observe heerein these short rules First consider the scope of the place and marke well what the marke is that the Holy Ghost aymes at Secondly consider the circumstances of paralleld places or Scriptures like unto that which thou desirest to understand Thirdly observe the analogie and proportion of faith allegorize not one place to overthrow another Fourthly let us have the testimonie and the warrant of the holy Scriptures those places that may literally be understood but are allegorized by the Holy Ghost wee may by the warrant of Scripture also allegorize as Gal. 4.22 c. Agar and Sina are allegorized but without this guide the journey is dangerous and without the president of the Scripture we must be very fearefull to draw it from his true naturall and germane sense Vers 16 §. 1. VERS 16. Then Herod when he saw that hee was mocked of the Wise-men was exceeding Sect. 1 wroth and sent forth and slew all the children that were in Bethlehem and in all the costs thereof from two yeares old and under according to the time which hee had diligently enquired of the Wisemen When hee saw that hee was mocked Quest It may bee asked heere Why doth God elude and frustrate the cruelty of the wicked I answer First because it is intended against Answ 1 his children Psal 2.2.4 Secondly the Lord doth this because thereby Answ 2 he would shew us two things viz. I. That he is faithfull in all his promises now he hath said that hee will infatuate all the counsels of the wicked therefore he will doe it and hence it comes to passe that the wicked ever err or fail or are over-seen in something as Herod here might have wrought wiselier then hee did for he might have injoyned some of his servants to have accompanied the wise men in this quest of Christ or he might have sent some of his actendance to have brought the infant to the court but the Lord be-fooles him so Pharaoh when he might by himselfe have destroyed the Israelitish children makes use of the women who deceive him II. The Lord hereby would teach us that he is carefull over his children neither sleeping nor slumbring but vigilantly watching over all his to preserve them from all their enemies Obiect It will here be objected somtimes the plots of the wicked take place against the righteous how then can it be said that God infatuates their devices I answer first if the wicked do
Rama is here to be taken for that Answ 5 Ramah which was in Benjamin and neere unto Bethlehem § 2. Rachel weeping 〈◊〉 her children Sect. 2 Who is meant here by Rachel Quest Or what was this Rachel I answer first Rachel was one beloved of God Answ 1 yet shee was afflicted teaching us that the best are subject to affliction Secondly but Rachel was now dead and therfore Answ 2 the Prophet uses a Prosopopeia See D. Mayer upon this verse Teaching us that in the study of divine things Observ there is a great use of figures and humane learning the Scriptures have figures yea fables as shall be else where shewed therefore there is need of humane literature for the true understanding thereof Arts are handmaids unto divinitiy he will scarce ever prove a good Theologue that is deprived of these attendants I. The knowledge of the originall tongues are needfull that so we may draw the water of truth from the very fountaines II. Philosophy expounds III. Logicke confirmes IV. Rhetorick perswades and therfore the best divines doe teach Rhetoricall places as Hyperius Erasmus Melancthon Perkins and divers others but of this more largely else where §. 1. VERS 19. Vers 19 And when Herod was dead behold an Angell of the Lord appeareth unto Ioseph Sect. 1 in Egypt in a dreame It may here be doubted Quest whether Herod died a naturall death or if he went out of the world after so many bloudy cruelties without some remarkeable judgement It should seeme hee did because the Scripture makes no mention of any thing but that onely he died neither expressing when nor how I answer first that he dyed about two yeares Answ 1 after Secondly as his life was short after this unheard Answ 2 of cruelty so it was miserable a Ioseph lib. 2. de Bell. Iud. cap. 22. as may appeare by this description of it Hee first was stricken with an extreame burning heat within which so fast consumed his meat that hee had continually a most greedy desire to feed but could never be satisfied his intrails rotted in his body he was tormented with most cruell pangs in his genitals and his feet were greatly swolne To all this was added a putrifying of his privy parts crauling with wormes and a most horrible stinch proceeded from him in which miserable lothsome case hee continued some weekes and then dyed Sect. 2 § 2. This verse may bee allegorized thus Herod is sin and as long as he lives and raignes Christ doth absent himselfe and will not come unto his people Herod must dye before Christ will returne sinne must bee mortyfied before Christ will come unto the soule whence it may be questioned Quest Why is there no participation of Christ before mortification I answer first because the Holy Spirit will not come into a polluted vessell God and Mammon Answ 1 cannot dwell together b Matth. 6.24 one Temple cannot hold the Arke and Dagon 1 Sam. Non bene conveniunt nec in una sede morantur sin and grace Satan and Christ will never bee immates or cohabitants in one and the same heart at one and the same time and therefore sinne must bee expulsed before Christ wil be entertained Answ 2 Secondly to dye and to live are contraries as the Apostle St Paul saith how can hee that is dead in sin live therein c Rom. 6.2 A man cannot be alive and dead at one instant in one sense and therefore we cannot pertake the spirituall life of grace and Christ untill sinne dye d 1 Cor. 15 Christ will rather continue an exul in Egypt then come into Israel so long as this Herod sin is alive and therfore if we desire the fruition and possession of Christ in the soule wee must labour to fight against e 1 Pet. 2.11 to mortifie f Col. 3.5 all carnal affections in us putting off this old garment of sinne and casting it from us that so wee may bee clothed with that new man Christ Jesus g Rom. 13 12.13.14 Vers 20 §. 1. VERS 20. Saying arise and take the babe Sect. 1 and his mother and goe into the land of Israel for they are dead which sought the babes life Quest It may bee demanded What was the end of Christs flying into Egypt and returning from thence Answ 1 I answer first this was done that in the beginning of Christs nonage he might show that hee was borne to undergoe many temporall miseries Secondly that in regard of that estate of humanity Answ 2 which he had undertaken he might as a man have a care of his life in foreseeing and preventing all dangers that may ensue Thirdly this was done that Christ hereby Answ 3 might shew that it was he alone that was appointed by God to bring us out of spirituall Egypt into the promised land of eternall rest Sect. 2 § 2. And goe into the land of Jsrael Quest It may be asked why must Ioseph returne with Christ into Israel Answ 1 I answer first that he might be educated and brought up amongst his owne people Observa where was the law of God and the true Church of God teaching us that parents should be very carefull of the pious education of their children that they may have both good instruction and discipline and also good example Now there is a three-fold good education the I. Learned this is good for those that are able to allow unto their children some learning that they may be the more capable of religion The II. Is sober to teach them humanity and humilitie towards all and sobriety and temperance in themselves The III. Pious and holy and this is required as well as the former of all parents to endeavour by Catechising instructing and godly example to educate their children in the feare and nurture of the Lord. Secondly this was done also that it might be Answ 2 knowne that Christ was an Israelite least otherwise hee should have beene called an Egyptian Thirdly this was done for Iosephs and Maries Answ 3 sake that they might be no longer afflicted then was necessary God not suffering his to bee afflicted save onely for a moment § 3. Because they are dead who sought the babes life Sect. 3 Here it may bee demanded who were they Quest 1 that sought the childs life and now are dead First Hierome thinkes it was the Pharisees Answ 1 and Sanhedrin a Hiero. 1. and he is moved to this opinion for these reasons I. Because it is spoken in the plurall number mortui not mortuus they are dead not he is dead II. Because they were troubled as well as Herod vers 3. and as Hierome thinkes consulted also with Herod against Christ III. Because they were slaine by Herod as we shewed before vers 3. Some b Gualt ◠deny S. Hieromes second reason affirming that the Parisees did neither lye in wait for the life of Christ nor consult to kill him Secondly this is certaine
they have other writings of more worth than these are Danaeus in Epiphanio calleth these Nasahaeos The fourth sort of Nasarites which are the second hereticall are of the Christians borne in Pella in the yeare of Christ 37. who would have all the ceremonies to be observed and that for these two causes I. Because the Apostles themselves observed them for a time II. That so they might avoid persecution Gal. 3. Quest 3 How may this be applied with Benefite or to whom Answ I answer It may bee applyed either unto Christ or into our selves Quest 4 How may this be applyed unto Christ Answ I answer Christ is a Nazarite I. Literally according to the second sort of Nazarites because he was brought up there II. Spritually according to the first sort of Nazarites but not one of those who were separated and set apart unto God BY VOVV but by the Ordination and appoyntment of God Quest 5 How may this be applyed unto us I answer Wee as the members of Christ ought also to bee Nazarites unto God Nazar signifies one that is separated Answ as Ioseph amongst his brethren and divers others Gen. 49.26 and Deut. 3.16 and Lament 4.7 and Amos 2.11 that is first in generall wee must bee separated from the world c Rom. 12.2 1 Ioh. 2.15 Secondly particularly I. First cut not the haire let no razor come upon your heads this hath a double signification first it signifies fortitude and strength teaching us three things 1. To bee constant and resolute in our obedience that nothing may divert or hinder us from the service of God 2. To fight manfully even unto bloud against sinne Hebr. 12.4 3. To bee constant in the profession of the truth even unto death as the three children d Dan. 30.17 were Secondly it signifies a certaine neglect of outward ornament or bodily adorning Teaching us to mortifie our affections unto the world to labour that the world may bee crucified unto us and that we may looke upon it as a dry branch and a withered stocke wherein there is no beauty nor comelinesse that wee should desire it II. Secondly abstaine from wine this signifies temperance and therefore let us learne to mortifie our affections in all worldly things using the world as though we used it not e 1 Cor. 7.30.32 Principally take heed of Drunkennesse this breakes our vow of a Nazarite unto God III. Thirdly touch no dead carkasse that is leave all mortified affections the lusts that are killed let them never be revived the sinnes that are left let them never bee learned f Rom. 6.2 put off sinne for ever and take heed of turning with the Dogge to his vomit or the Swine that is washed to the wallowing in the mire lest that the latter end bee worse than the beginning g 2 Pet. 2.20.21 CHAPTER III. Vers 1 Sect. 1 §. 1. VERS 1. And in those dayes Iohn the Baptist came and preached in the wildernes of Iudea Obiect THE Papists object this place to prove the lawfulnesse of Monasticall Vowes arguing thus Iohn Baptist lived from a childe in the wildernesse therefore it is lawfull for young ones to professe Monkerie Answ 1 I answer First Iohns example was extraordinary as his office and calling was singular and therefore he is no more to be imitated and followed in his solitary life than in his diet of Locusts and wilde honey he sprang also in his mothers wombe which I thinke Monkes and Eremites doe not Answ 2 Secondly it is not certaine at what yeares Iohn entred into the wildernesse for hee was thirtie yeares old when hee came and preached in the wildernesse as followes afterwards b Willet Synops f. 343. Sect. 2 § 2. In those dayes Here divers questions may be propounded Quest 1 First in what yeare of Christs age was this Answ I answer This seemes to bee presently after Christ turning aside into Nazareth mentioned Chapter 2.23 but it is not for it was in the 15 yeare of Tiberius and in the 30. yeare of Christ as appeares by another of the Evangelists a Luk. 3.1.23 Quest 2 How could Christ be so long time unknowne seeing there had been so many manifestations of him Answ 1 I answer First because those revelations of the wise men of Anna and Simeon and of the Sheepheards and the consultation of the Priests were all private Answ 2 Secondly because God had given them over to drowsinesse and the spirit of slumber and therefore they did not marke nor observe these things Quest 3 Why are there so many yeares intermitted wherein there is no mention made of Christ For hee came out of Egypt when hee was about two yeares old and at this time hee was about 30. as is sayd before so that for the space of 28 yeares there is no mention made of him Answ 1 To this I answer first of all Certainly many things are omitted by this our Evangelist as first the Purification of the Virgin before Christs flight into Egypt Secondly Christs disputation with the Scribes when hee was about twelve yeares old b Luk. 2 4◠Thirdly this obedience unto his parents Luk. 2.51 Fourthly his growth and increase in Spirit and Grace Luk. 2.40 Stature of Body Luk. 2.52 Fifthly and many things were done in this interim which are not mentioned at all This was done to teach us that the holy Answ 2 Spirit would not satisfie our curiositie but declare onely the things which appertain unto salvation The holy Ghost writes not Observ what wee curiously desire to know but what seemes best unto himselfe the will of God being regula recti the true rule of equitie What dayes or times were these to the Iewes Quest 4 I answer Miserable and full of calamitie for first they were in subiection under the Romanes Secondly Pilat was governour who had mingled their bloud with their sacrifices c Luk. 13.2.3 Thirdly Herod their King was lascivious and cruell Fourthly the Scribes and Lawyers were divided into divers Sects the Pharisees were proud and superstitious the Sadduces prophane and Atheisticall the Esseenes few and despised Fifthly the Priests were covetous corrupting all things their sacrifices were polluted their governement changed having two high Priests at once Sixthly the common people were contumacious and on all sides afflicted and in diebus illis in those dayes comes the preaching of the Gospel unto them Teaching us that affliction strowes the way to mercie adversitie being unto mercie Observa as the foyle unto the Diamond the greatnesse of mercie not being perceived untill wee want it and therefore the Lord afflicts that mercie may bee the more sweet and acceptable unto us What times and dayes were these to Iohn Quest 5 Baptist who now began to preach the Gospell These were the dayes when hee was called to preach the Gospell Answ and to prepare the way for Christ for before this time hee was in the wildernesse d Luk. 1.80 whence two
undergoe what he layes upon thee and in his due time removing the evill from thee g 1 Cor. 10.13 Quest 8 Is it never necessary to use unlawfull meanes Answ I answer No for the clearing whereof observe that there is a threefold necessity First Necessitas rerum a necessitie of riches or an estate or of the things of this world thus tradesmen say they cannot live and gaine except they deceive and lye thus poore men say they must steale and pilfer otherwise they and their little ones must starve but these must know that there is no necessity of sinning better gaine little then loose the soule better starve then steale Secondly there is Necessitas vitae a necessitie of life Thus some if their children be sicke repaire to the wisards and witches thus subjects rebell against tyrants persecuting both their persons and profession but those must remember that their children had better dye then live by the devils helpe and these must know that they owe obedience unto superiours either active or passive and to rebell is contrary to the practise of the primitive Church a Lege Apolog Iustin A Tertul. Certainely it is lawfull to rise up against and withstand invaders as the Machabees did but not against lawfull Kings though they forgetting the office of Kings should tyrannize over their subjects Thirdly there is Necessitas animae a necessitie of the soule to preserve it from sinne or to free it from concupiscence Thus Lucretia murthered her selfe because Tarquin had ravished her and some kill themselves rather then they will be defloured But these must remember that they pollute the soule by one sinne while they shunne the pollution of another yea it is themselves that contaminate their soules which were not defiled by an others fault it was no sinne in Lucretia to bee forced violently against her will for that was Tarquius fault that ravished her and in him a hainous sinne but it was in her a notorious sinne to kill her selfe To conclude Vincit qui patitur affliction is to bee borne temptations are to be withstood I. by prayer II. by watchfulnesse in them and against them III. by hope and expectation of the divine helpe and assistance of God but IV. never by the use of wicked or indirect meanes VERS 4. But hee answered and said it is written Vers 4 Man shall not live by bread alone but by every word that proceedeth out of the mouth of God § 1. It is written Christ fights against Sathan Sect. 1 onely with the sword of the Spirit the word of God and all the dartes hee throwes at him are fetched out from the quiver of the Scriptures Why did Christ this Quest 1 I answer First because this is the best and most Answ 1 powerfull weapon as God is stronger in himself then Sathan so his word is most operative against Sathan it is the sword of the Spirit b Ephes 6.17 able both to defend us offend our enemy c Heb. 1.3 it being the sword of Gods mouth 2 Thes 2. able to confound the adversary thereof and make the obedient thereunto wise unto salvation Secondly Christ did this to teach us that nothing Answ 2 doth captivate an evill conscience or subdue evill concupiscence sooner then the word of God it being a sharpe two edged sword d Heb. 4.12 Adam had figleaves to cover his shame and never was truely awakened untill the word of the Lord comes unto him saying Adam where art thou e Gen. 3.7 Who in such like cases use any other weapons Quest 2 I answer Answ there are divers that use other meanes then the word of God against Sathans assaults viz. First some fight against him with the wisedome of the flesh they dare not assent either for losse of goods or reputation amongst men or the like this weapon is a traytor and will at length consent unto Sathan and fight against him that useth it yea the devill is wiser and more crafty then men and therefore humane wisedome will never conquer him Secondly some perswade themselves that they can drive away the devill by their exorcismes conjurations or the like Thus the Papalins use these remedies against the devill I. their sacramentall consecrated wafer cakes II. holy water III. the sound of consecrated belles IV. the signe of the crosse V. the Gospel of Saint Iohn hung about their neckes VI. the name of God or of Christ VII verses per crucis hoc signū c. and divers other ridiculous things which are too foolish or frivolous to overcome or expell Sathan the divell seemes to feare these but hee doth but faine that he may deceive the users of them for it is onely the word of God that hee feares the weapons wherewithall our Saviour foiles him But the Papists may here object it is the word Obiect 1 of God which they use Saint Iohns Gospel and the name of God c. are the word of God and therefore a warrantable remedy against the devill The word of God profits us if we use it aright that is First it profits not Answ being barely pronounced with the lipps or carried about us as we may see by the sonnes of Scheva g Act 19. they adjure the devill by Jesus whom the Apostle preached but hee obeyes them not but woundes them to their hurt Secondly it profits when it is applyed by faith for thus this strong man is overcome h 1 Pet. 5.9 Who are enemyes unto this weapon of the word of God Answ 1 First those that forbid the translation of the Scripture into the vulgar tongue which may be understood Answ 2 Secondly those that prohibit the reading of the word of God because ignorance thereof will not condemne them Answ 3 Thirdly those that applaud ignorance of the Scriptures as the mother of devotion and to be preferred before the knowledge thereof These are refractory unto the Lords injunction who commands them to bee read and taught even in private families i Deut 6.7 8. and to bee diligently studyed night and day k Psal 1.2 and to be read to all the people as Iosias did l 2 Chron. 34.30 and Nehemias also Chapter 8. These are contrary to Christs practise here and to his precept else-where commanding to search the Scriptures m Iohn 5.39 These are not like those noble Bereans whom Saint Paul commends that turned over their bookes to see whether the Apostle taught them according to the Scriptures or not n Act. 17.11 But here the Papists object the Scriptures Obiect 2 are perillous and full of danger to him that reads them because they are difficult to be understood and being misunderstood they leade unto errour Answ 1 First if holy writ be dangerous to be read so are also humane writings they being indeed full of errours as we may see in the writings of Origen Answ 2 Secondly the whole Scripture is not difficult to be understood and consequently
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
by omitting some thing as the Divell doth here It is written saith he God will give his Angels charge to keepe thee that thou dash not thy foote against a stone but he leaves out the maine thing in vijs tuis c Psa 91.11 to keepe thee in thy wayes now hee tempted Christ to an unwarrantable tempting of Gods providence and therefore would have had him thus to goe out of his way wherefore fraudulently he keepes backe that particular in thy wayes Secondly this may be done falsò explicando by a wrong sense and interpretation or by a false explication of the words Thus Usurers abuse the parable of the talents and Papists falsly explicate these Scriptures He gave to every man a penny Mat. 20. And he shall not come out untill he have paid the uttermost Farthing And behold here are two swords And avoid an heretike and divers others of which God assisting me in their proper places Thirdly this is done falsò applicando by a false application of the Scripture or by a wrong deduction by a begging of the question Thus the Papists abuse Daniel God is called by him the Ancient of dayes therefore they may paint him like an old man the Jewes say it is blasphemy for man to equall himselfe with God therefore Christ blasphemes Who can recko◠up the genealogie of the Messias but they ca◠reckon up Christs as Matthew and Luke doe both by Ioseph and Mary and therefore he is not the Messias Thus errours may be built upon the Scripture by a false application of them And therefore we had need be very wary and cautelous both how we read and heare and expound and apply the Scriptures and when any false teachers or Sathan or our owne corrupt heart would teach us to finde out Scripture for the strengthning or maintaining of sinne or errour let us say as old Isaac said this is Iacobs smooth voice but Esaus rough hands The words are Gods but this sense explication and application is the Divells § 3. He will give his Angells charge ever thee Sect. 3 c. The Divells scope is here to draw Christ unto presumption and he endeavours it by faire glosses and sweete blandishments viz. First saith he there is no danger in the thing at all neither any cause of feare for thou shalt be kept and preserved by the Angells Yea Secondly thou maist be assured of it for Deus jussit God hath commanded his Angels concerning thee and therefore they dare not but looke carefully unto thee wherefore mitte te deorsum cast thy selfe downe From whence wee may observe Observ that the Divell makes all sinne to appeare beautifull to our sight and sweete to our tast like the forbidden apple which was faire to looks upon and good for food and the end was good also being knowledge and honour a Gen. 3.4.5 Hence unlawfull delights are called the pleasures of sinne because sinne seemes full of pleasure and delight the divell is a subtle fowler that deceives us with his sweete musicke and like the Panther hides his devouring jawes letting us see nothing but a faire delectable and sweet smelling skin he can cry like a Crocodile untill he have drawne us out of our way he will embrace us with a Ioabs arme and salute us with a Iudases kisse yea his care is not to terrifie us but to allure us Quest How doth the Divell allure and intice us Answ By these two wayes and meanes First by propounding unto us the sweetnesse of sin hee makes sinne seeme sweet to every sinner Drunkennesse seems sweet to the drunkard although it be hurtfull to the body to the estate to the reputation and credit Adultery seemes delightfull although it be the cause of bastards ignominy disgrace and most loathsome diseases lying bragging boasting dissembling please many a man although others deride them and flout them for it and will not believe them yea swearing and blaspheming although it be neither any way pleasing or profitable yet our corrupt nature delights too much in it as appeares by the too frequent use of it and therefore let us not be deluded with an outward shew but remember that although the face seemes faire yet it is but painted and if the vizard were taken of sin would appeare out of measure sinfull though the Cup seeme of Gold yet the draught therein is poyson the wayes of sinne being death b Rom. 6.23 and no better then Circes cup which of men will make us beasts and therefore let us withstand all the temptations of Sathan with the consideration of the end of sinne Secondly the divell deludes and deceives us by making us to presume of pardon hee tells us Si quoties peccant homines sua fulmina mittat if God were as severe as some make him none could be saved but he is not ready to punish but rather to pardon hee will accept of us at any time though at the last gaspe as he did the thiefe upon the crosse yea if we wil believe him he wil tell us that wee need not feare though our sinnes be great for great Saints have beene as great sinners as wee are David was an adulterer Noah a drunkard Lot an incestuous person yea Christ came to save sinners and therefore thou maist presume of pardon But we must remember that Christ came to save onely penitent sinners not impenitent there were many theeves adulterers drunkards incestuous persons c. whereof were saved vel duo vel nem◠very few there were many widowes in Israel but the Prophet was sent to none but to her alone of Sarepta Why did Christ save one theefe upon the Crosse Because none should despaire of mercy upon the condition of true repentance Why did Christ save but onely one that we read of at lifes last period Because he would have none to presume of mercy and to procrastinate their repentance VERS 7. Iesus said unto him It is written againe Vers 7 thou shalt not tempt the Lord thy God § 1. It is written againe Is the Scripture contrary Sect. 1 to it selfe or one place therein unto Quest 1 another that our Saviour saith it is written againe No but our Lord hereby shewes Answ that the Divell concludes falsly because hee gives the Obser 1 sense contrary to another Scripture Teaching two things hereby unto us first that from the Scriptures by a false collection and deduction may bee drawne things contrary unto religion but of this in the former verse Secondly that Obser 2 is not the true sense of any Scripture which doth thwart and crosse or contradict any other Scripture and therefore the true sense of the word is to be drawne from the same harmony God is not mutable c Numb 23.19 neither are his words our words d Esa 55.8 and therefore his words remaine the same for ever e Esa 40. one sentence of Scripture is not contrary to another but they all make up one truth and all proceede from
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
profit but indeede none at all being no other then sweet poyson Secondly wee conclude hence that it is filthy polluted and uncleane if the devill perswades unto it such as the cause is such is the effect from a filthy stincking puddle cannot issue pure and wholsome water no more from an uncleane divel can any pure thing be derived Thirdly we conclude mors in olla that there is danger and death in it if the devill tempt unto it because he is our enemie f Matth 13.25 and therefore his counsell must needs be pernitious he is a lyer and a murtherer and therefore death is the doome of him that beleeves his lies § 4. For it is written We see Christ here Sect. 4 makes the Scripture his first and last argument the fortresse which hee will not forsake nor bee beaten from Why doth not Christ answer the devill otherwise Quest 1 for being moved with leasings and provoked by his bold insolences he might have answered First dost thou speake true sathan in what thou promisest wouldest thou indeede give me what thou sayest if I should fall downe and worship thee or dost thou promise that which thou meanest not to performe Secondly though thou hast a desire to bee as good as thy word whether art thou able or not is the whole world thine to dispose of at thy pleasure Thirdly suppose all this world were thine to give me couldest thou thereby make mee greater or more happy then I am already Fourthly canst thou perswade thy selfe or imagine that I can bee moved or enticed at all with the possessions and preferments of the world Christ I say might thus have taken off sathan but he doth not but onely puts him in minde of his duty Answ It is written thou shalt not tempt the Lord thy God And that for these causes First that he may teach us his Modesty he doth not complaine of these injuries and injurious speeches of sathan unto him Secondly that he may teach us his meekenes he doth not by way of recriminatiō reproach satan Thirdly that hee may teach us his carefulnesse to obey his Father seeing hee neither proves nor affirmes any thing from himselfe or his owne will Observ but all from the rule of obedience the word of God And Fourthly his answer being necessary modest and directly pertinent to the question doth teach us thereby that Christians answers should be meeke and ad rem gentle and punctuall unto the thing demanded First they must bee meeke and gentle let all bitternesse of speech saith Saint Paul be put away from you a Ephes 4.31 And againe lay aside all evill speakings b 1 Pet. 2.1 Secondly they must be ad rem pertinent unto the question and the thing in hand let your speech saith the Apostle be alwaies with grace seasoned with salt that ye may Quest 2 know how ye ought to answer every man Colos 4.6 Why must wee be thus carefull of our answers Answ 1 First because wee ought to bee imitators of God who hath made or done nothing in vaine there is nothing idle in nature there is not a vaine or needlesse word in all the Scriptures we therefore in all our answers should labour to imitate God herein by striving that they may Answ 2 be concise weighty and to the purpose Secondly idle words in interrogatories or harsh answers beget jarres and contentions and bitter brawlings and therefore our answers must Sect. 5 be meeke Obiect 1 § 5. Thou shalt worship the Lord thy God The Papists c Bellar. l. 4. de Euch. Cap. 29. object this place for the adoration of the Eucharist God is verily and truely to be worshipped as in this verse thou shalt worship the Lord thy God But Christ in the Eucharist is very God therefore verily in the Eucharist to Answ 1 be worshipped First we may easily grant the whole argument as framed by the Cardinall that Christ is in the Eucharist to be adored and so hee is also in Baptisme and in the word preached as the Apostle sheweth plainely d 1 Cor. 14.24 If all prophesie and there come in one who beleeveth not c. the secrets of his heart are made manifest and hee will fall downe on his face and worship God and say plainely that God is in you indeede So wee also though we utterly deny that the Eucharist is to bee adored yet we worship Christ in the Eucharist saying we praise thee we blesse thee we worship thee we glorifie thee c. Answ 2 Secondly wee may deny the argument as framed by the Cardinall it being a false Syllogisme the Minor proposition not following from the Major according to the rules of Art God is verily and truely to bee worshipped this is most true But Christ in the Eucharist is very God saith Bellarmine whereas he should have assumed thus if hee would have proved any thing But the Eucharist is very God which is blasphemy to say Answ 3 Thirdly though we should grant the body of Christ to be verily present in the Eucharist yet it is the not the body of Christ God Answ 4 Fourthly there are the formes of bread and wine remaining still which being creatures and not hypostatically joyned to the person of Christ cannot without great perill of idolatry be adored Answ 5 Fiftly to put all out of doubt Christs flesh is not bodily present neither can they ever be able to prove it and therefore they have no colour or ground at all for this their adoration of the elements Thou shalt worship the Lord thy God These words we see are here alleadged by our Saviour against sathan who had tempted him to fall downe and adore him wherefore by this text all falling downe and prostrating of our selves before any creature to adore it is forbidden without which submissive gesture not the meanest kind of religious worship can be exhibited unto any Argum. from whence we collect this conclusion that no religious worship properly or improperly accidentally or of it selfe or any other kind of way belongeth unto Images but that to God onely wise immortall invisible all religious worship is onely due Obiect 2 Bellarmine answers hereunto that this place is to be understood of a certaine kind of religious worship which is onely proper unto God Answ All religious worship is forbidden in this place to be given to any but unto God for sathan did not tempt Christ to worship him as God but onely to fall downe and worship him he asked onely of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certaine inclination of the body which Christ denyed as being onely proper to God Sect. 6 § 6. And him onely shalt thou serve Quest Solum onely or alone is not in Deut. 6.16 Why doth our Saviour here adde it or alleadge it First to teach us that all precepts enjoyning the Answ 1 worship and service of God include the force of this particle Alone a Perkins Secondly sathan doth not prohibite Christ
who say at once so many Pater nosters and the curiositie of the Anabaptists who will not endure that it shall be said at all are both here condemned Answ 4 Fourthly as this is a platforme or exemplarie prayer so it is also commanded Omnibus semper to all alwaies because all men in all ages must strive in their supplications to imitate this forme as we shall see further in the next question In the third answer we affirmed that the Anabaptists deny this to be a prayer which is also the opinion of the Brownists who held that the words laid downe here by our blessed Saviour in the 9 10 11 12 and 13 verses are positions or rules of direction for praying and not petitions Against this assertion we argue thus Argu. 1 An expresse Commandement neither contrarie to nature nor against reason or the analogie of faith agreeable also to the scope and tenor of the place ought to bee obeyed and literally understood But these words when thou prayest say thus Mat 6.9 and Luke 11.2 say our Father c. is such an expresse Commandement as is neither against reason nor contrary to nature or the analogie of faith but agreeable to the scope and tenor of the place Therefore it ought to be obeyed and literally understood and used as a prayer Argu. 2 Whatsoever Scripture hath in every respect the forme of a prayer is not onely matter of doctrine but hath beene used also as a prayer But this Scripture Mat. 6.9 hath in every respect the forme of a prayer Therefore it hath beene used as a prayer and is not onely matter of doctrine The Major proposition is thus proved how can we tell which are prayers and which are not but onely by their forme of petition whereby they are distinguished from Doctrines and rules proposed in another forme as Whatsoever you aske it shall be given you and the like h Mat. 7.7 and 21.22 and 1 Iohn 5.14 The Minor proposition is as evident as the Sunne as is thus shewed That Scripture which hath expresly the Petitioned and the Petitioner and the Petition hath in every respect the forme of prayer But this Scripture Mat. 6 9. hath lively laid downe in it I. the Petitioned Our Father II. the Petitioner every one of the faithfull shrowded and soulded up in those words Our and Us. III the Petition which is either deprecative against sinne sathan and temptation or supplicative both for spirituall graces and temporall blessings Therefore these words here used by our Saviour have in every respect the forme of prayer In a dutie prescribed unto all and to be used by Argu. 3 all the Holy Ghost is plaine and the Scripture so shallow that a Lambe may wade But if these very words be not to be used as a prayer but onely given us as a Rule of prayer then no Christian for 1500. yeare or there abouts did understand our Lords meaning Therefore it is very probable that it is a prayer The Brownists object Object The Apostles never used those very words in prayer Therefore these words are but positions and rules of doctrine First an expresse Commandement is warrant Answ 1 enough without any example Secondly There is no example of Baptising Answ 2 in the name of the Father Sonne and Holy Ghost yet is the Commandement of Christ sufficient warrant so to doe Compare Mat. 28.19 with Acts 10.28.19.5 Whether are we obliged and inioyned to use Quest 7 this prayer alwaies when we pray First No. Secondly it binds First Negatively alwaies for we must never use another forme that is we must pray for no other things nor otherwise then according to this forme Secondly affirmatively onely in part secundum exigentiâ—m Mus s according to our present necessities and occasions as appeares by these three particulars I. Christ himselfe did not alwaies pray this same prayer for First sometimes he gives thankes Mat. 11.25 I thanke thee O father Lord of Heaven c. Secondly sometimes hee prayes in other tearmes Mat. 26.30 Father take this cup from me II. The Apostles of Christ often pray otherwise Reade Acts 1.24 and 4.24 III. Sometimes we are in a manner constrained in our prayers to expresse our spirituall necessities which verbatim are not contained in this forme And therefore we are not affirmatively obliged alwaies to these words Thirdly I adde another answer to this question Answ 3 given by Paraeus i Pareus s Mat. That although publickly in the congregation privately at home we often in regard of our present necessities pray in other words then these in the Lords prayer yet it is very fit and convenient that we should seale up and conclude all our prayers with this forme of prayer and that for these causes I. Because thus we obey the Commandement of the Sonne of God who in this verse saith Sic orate pray thus and Luke 11.2 When thou prayest sic dicite say thus And therefore it is fit that sometimes this forme should bee used II. Because we must not doubt or question but these words prescribed by God the Sonne are very acceptable unto God the Father when they are poured forth by a pious and intelligent supplicatour For the Father doth alwayes heare the Sonne and therefore hee will be ready to heare the words of his Sonne III. Because it doth most briefly contain a perfect summe of all those things which are necessary to be prayed for and therefore whatsoever is over-slipt by us in our Petitions is supplyed by this forme wherefore it is not amisse to conclude alwaies with it And thus I conclude the generall questions concerning this prayer proceeding unto the expâ—ication of the severall petitions If any desire to know whether this Prayer may or ought to be said to the Saints let him consult with M. Fox in his Acts and Monuments where the matter is discussed pag. 1274. Sect. 3 § 3. Our Father which art in Heaven I will not consider of these words according to the order of nature but of place taking them as they lye Quest 1 Why doe wee appropriate God unto our selves calling him ours Answ That wee may pray the more confidently because if he be our father he will helpe us Quest 2 Why doe we pray in the plurall number our father not my father Answ 1 First because it is our duty to pray one for another there being no faith without this true brotherly love Gal. 6.4 Answ 2 Secondly wee pray our father for the greater increase of our confidence and assurance that we shall be heard knowing that all the faithfull pray with us and for us Vis unita fortior many hands quickly dispatch a great worke many faithfull prayers quickly pierce the clouds and ascend the heavens and come into Gods eares and never returne without a blessing And therefore great is our confidence and assurance to be heard when we know that all Gods children with us pray our father thereby praying with us and for us as
Tim. 1.20 And II. Absolves sorrowfull and penitent sinners 2 Cor. 2.7 8. Thirdly by Indulgences and pardons And this comes from the Church of Rome and it came in by steps and degrees For I. These Indulgences were onely for the remitting of the penance and punishment enjoyned II. Afterwards they were given or rather sold for the remitting both of the sin and punishment in this life And III. At length these pardons were not given to some who seemed penitent but to all that would buy them yea not only as profitable for this life but as helpfull for those who are in Purgatory VERS 9. And as Iesus passed forth from thence Vers 9 he saw a man named Matthew fitting at the receit of Custome and he saith unto him Follow me And he arose and followed him § 1. And Iesus passed forth from thence Sect. 1 As Iacobs hand holds Esaus heel Observ so doth our Saviours cares and labours for as soon as the miracle is wrought and ended another work begins without any intermission and that for our example and instruction that from thence we might learn That a Christians life is a constant labour Gal. 6.10 and 2 Thess 3.13 Gal. 5.7 How doth it appear that our life is thus laborious Quest 1 First because we have Enemies alwaies so long Answ 1 as we live the Devill will tempt us the world allure us and our own hearts suggest wicked things unto us And therefore we must perpetually labour to be free from these Ephes 6.11 12. Gal. 5. â—7 Rom. 13.12 and 1 Pet. 2.11 and 5.8 Secondly it appears that our life is full of labour Answ 2 because that is the end of our vocation or thereunto are we called as is evident from these phrases following namely I. Our life is called a warfare Iob 7.1 and 1 Tim 6.12 and 2 Tim. 2.3 c. Yea II. Our life is called a Watch and we are commanded to watch so long as we live d Iob 14.14 and 1 Pet. 5.8 And III. It is called a Race or course the end whereof is death and therefore we must not stand still or sit down but run swif ly and cheerfully untill we come to our journeys end e Psal 119 32. and Cant. 1.4 1 Cor. 9.24 Quest 2 Why doth the Lord allot so much and so great labour for us in this life Answ 1 First because great is the reward and notable is the price which is prepared for all true Christians The Crown which they fight strive and run for is immortall heavenly and glorious and therefore the Lord will have some proportion though far from adequate to be betwixt the labour and the reward Reade Gal. 6.10 and Rev. 2.10 and 3.13 and 14.13 Answ 2 Secondly because the Lord girds and indues his servants with a great measure of strength and affords unto them strong help and assistance therefore he appoints unto them a great and long labour God arms his children with grace which is stronger than sin and aids them by his Spirit which is stronger than Sathan wherefore they are able to undergo a great labour and fight of temptations Gen. 32.24 and 2 Cor. 12.9 Heb. 6.10 Quest 3 May we not cast all our labour and care upon God Answ 1 First certainly this is a most dangerous perswasion that we need neither care nor endeavour nor sweat nor fight but refer and leave the care and labour of all things wholly unto God Answ 2 Secondly why hath God given us power to walk run fight and strive but onely that we might reduce this our power into act the lame man was not cured to sit still but that being healed he might arise walk work and praise God Answ 3 Thirdly if we might let the Lord alone with all the care and labour and our selves do nothing then why are those many exhortations in the holy Scriptures Certainly they are not I. That we might merit our salvation as the Papists would have it Nor II. That they might be as idle appearances or skar-crows as some unjustly calumniate us to hold But III. That they might excite us unto labour giving us hope of help and assistance from God we are commanded to labour to work out our salvation with fear and trembling Philip. 2.12 and then we shall be aided by God who works in us both the will and the deed verse 13. Answ 4 Fourthly I briefly distinguish thus viz. The event is To be expected from God if we labour and endeavour for Conanti aderit Deus Not to be cast upon or left unto God if we neglect our duty and sleep That is Let us do our endeavour and as God hath commanded and then we may leave the successe and event unto him But to leave the issue to him and to be negligent in the use of the means is to tempt his providence and as a thing altogether unwarrantable is without all hope of good successe Wherein must we labour Quest 4 Labour is two-fold viz. First internall of the heart Answ whereby we endeavour to subdue those corruptions which war against our souls And Secondly externall of the life wherby we labour both to abstain from all evil to be rich in good works and to be industrious in the outward duties of Religion § 2. He saw a man named Matthew Sect. 2 Faustus from this verse objects Object that this Gospel was not written by Saint Matthew but by some other because of Matthew it is written in the third person he seeth a man named Matthew sitting at the receit of Custome To this Augustine answers Answ that by the same Argument Faustus may aswell conclude that Saint Iohn writ not his Gospel for he thus speaketh of himself Peter turning about seeth the Disciple whom Iesus loved that is Iohn himself following and he said unto Iesus Master what shall this man do e Ioh. 21.20 21. August contr Faust lib. 19. cap. 7. Here iâ— Matthew observe two things namely First that he had two names for here he is called Matthew and Mark 2.14 and Luke 5.27 he is called Levi. Musoulus thinks that he was a Jew and from the first was named Levi and afterwards took unto himself the name of Matthew which was a heathenish name and now was better known by Matthew than by Levi. Secondly Matthew writes these things and yet neither omits nor mitigates his own blots and blemishes Whence we might learn two things namely First that the failings and errours of the Saints Observ 1 do not a whit obscure the fidelity of the sacred Scriptures that is neither Noahs drunkennesse nor Davids adultery nor Abrahams dissimulation nor Lots incest nor Peters deniall nor Pauls contention with Barnabas nor Matthews being a Publican can detract or derogate any thing from the truth of the word of God Secondly from S. Matthews humility we may Observ 2 observe That those who are truly humbled will not be ashamed to reveal and acknowledge their sins and offences 2 Cor. 11.30 Why do
apparent that he is first in regard of dignity and power Answ 1 First Peter is named first therefore he is the chiefe follows not for Priscilla is not better than her Husband because she is first named in the Text and Aquila after her Acts 18.26 S. Paul himselfe saying that the man is the womans head 1 Cor. 11.3 Answ 2 Secondly this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First as Theophylact interpreteth hath reference to his brother Andrew who was called before and Peter after for these two Brothers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the two first that were called Answ 3 Thirdly if the rest of the Apostles be not named according to dignity as the Papists grant then why should we thinke that Peter onely is Let them give a reason of it without begging the question Answ 4 Fourthly it is evident that the Scripture doth not perpetually observe the same order in such rehearsals as Revel 21.19 the twelve Apostles are compared to twelve precious stones whereof the Jasper is the first but Exod. 28.20 where the twelve precious stones are named which should be set in Aarons Brest-plate the Jasper stone is the last Now if the Jasper for the dignity thereof do signifie Peter in the Apocalypse how then is it placed last in Exodus And therfore we may here say with Origen who thus writeth of the order of the twelve Patriarchs Sciendum est quod in singulis locis c. Hom. 17. in Gen. It is to be marked that every where where the Scripture maketh mention of the Patriarchs there is great diversity in the order for there is one order observed in their nativity Gen. 29. another in their going downe into Egypt Gen. 46. another when they are blessed of Iacob Gen. 49. another when they are numbred to doe any thing in the wildernesse Num. 1. another when the Land of Canaan was divided After the same manner when the twelve Apostles are named they are not alway set downe in the same order as followes by and by Answ 5 Fiftly to that of Stapletons alleaged also by Bellarmine lib. 1. de Pontif. cap. 18. that Peter every where is named first though the rest be not set down alwayes in one order I answer so is Reuben the first named of all the Patriarchs in those five severall places noted by Origen in the former answer he is the first borne first entreth into Egypt first blessed first numbred first divided yet Reuben for all this was not the chiefe among the Patriarchs neither by this reason is Peter the greatest among the Apostles Sixtly Peter is not alwayes named first for Answ 6 Iames is named before him Galath 2.9 And when Iames Cephas and Iohn perceived c. Two shifts Bellarmine hath for this the first is grosse the second is good I. He denies the Text saying It should be read Cephas Iames and Iohn but this is grosse to cut a knot which he should but cannot untie Or II. He saith Iames is read first because he was Bishop of Ierusalem this reason is good because hereby he directly overthrows himselfe for if Iames be mentioned first because he was Bishop of Ierusalem then at Ierusalem Peter was not before Iames but next unto him and consequently not Prince of the Apostles Thus also his Brother Andrew is named before him Ioh. 1.44 and he not named first before the rest but onely with the rest Mat. 20.24 When the ten whereof Peter was one heard this they disdained Seventhly Peter is named first because he was Answ 7 the most ancient in yeeres or one of the first that was called And so S. Hierome saith asking the question why Peter was preferred before Iohn Aetati delatum est quia senior erat His age was preferred because he was the elder h Lib. 1. Advers Iovin Eightly the Catalogue of the twelve Apostles Answ 8 is thrice recited namely by the three first Evangelists that we might fully know by whom Christ planted the first Church through the whole world but in the order of reciting the Apostles lurks no mystery if we may credit Theophylact who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indifferenter sic recenseri nulla dignitatis vel potestatis ratione habita The holy Ghost names the Apostles indifferently not having therein any respect either unto their dignity or power Vides non ex dignitate nominatos quia Iacobus ante Iohannem i Chrys s We see the order of dignity is not observed in the reckoning up of the Apostles because Iames is named before Iohn Ne quis ob hoc quod Prius nominatur primum faciat Petrum k P asm s Let none thinke Peter to be the chiefe of the Apostles for this reason because he is named first of all Ninthly I conclude and confesse that there Answ 9 is a Primacie among the Apostles Sed ordinis potestatis confessonis non honoris l Ambro. s But it is of order not of power of confession not of honour and thus we grant Peter to be Chiefe of the Apostles Sixtly and lastly Maldonate upon this verse Object 6 objects yet further Peter is called here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First absolutely and none are called the second or third therefore First doth not denote a Primacie or Precedencie but onely an Order For if any had beene called second he might then have rather seemed to have been inferiour unto Peter who is called first as the second in the kingdome or the next unto the King is inferiour unto him Answ 2 Secondly but neither is this perpetuall or universally true things or persons being often called first and second in regard of time not of honour or order as we reade of a first man and a second 1 Corinth 15.47 And yet the first is not the chiefest or most honourable or of most power and dignity for the first man is of the earth earthy but the second man is the Lord from heaven And therefore the Jesuite may as well prove hence Adam to be more worthy then Christ as Peter to be more worthy than the rest of the Apostles m Pareus s Verse 5 VERS 5. These twelve Iesus sent forth and commanded them saying Goe not into the way of the Gentiles and into any City of the Samaritans enter ye not Sect. 1 § 1. Goe not into the way of the Gentiles Quest 1 What is meant here by the way of the Gentiles Way is taken Answ First sometimes for this whole life as Math. 5.25 and 7.13 Iohn 14.4 Secondly sometimes by the way of the Gentiles is meant wicked manners and vaine customes Reade Psalm 1.1.6 and 10.5 and 14.3 c. Ioh. 24.23 and 34.11.21 Esa 59.7 c. Ierem. 10.2.3 Thirdly sometimes by the way of the Gentiles is meant the wayes or pathes by which men went unto the Gentiles As Ierem. 2.18 Esa 7.3 and 9.1 and 11.16 And thus it is taken in this place Quest 2 Why are the Apostles forbidden to preach unto the Gentiles
the Sacramentall word of the Eucharist begins with this Preface I received from the Lord that which I also delivered unto you Afterwards 1 Cor. 15.3 I delivered unto you first of all what I received which words were spoken when he was about to intimate or rather perspicuously to handle and plainly to preach the word of the Resurrection From whence follows a facile and faire conclusion As the word of the Resurrection thus delivered by the Apostle was not muttered and mumbled without sense or after the manner of a charme so neither is the Sacramentall word of the Eucharist Chamier lib. 1. de Sacram. cap. 16. Arg. 4. It is questioned between us and the Church of Argu. 2 Rome whether those things are to be written and taught in the Vulgar and Mother-tongue which are contained in the Scriptures or not Now they holding the Negative and wee the Affirmative we argue thus Whatsoever things are to be preached and published in all tongues and languages and those which are commonly and generally knowne may also be written in the same tongues and languages But whatsoever things are contained in the sacred Scriptures are to be preached unto all in the tongues they best know and understand Therefore nothing with-holds or lets but that they may be written in the same tongues also The Major is cleere because neither words nor letters are used for themselves but onely for the things sake which are signified therby wherfore if the things ought to be knowne unto all then certainly their signes should not be unknowne unto any The Minor is proved both by Precepts and Practise First by Precepts in this verse and chap. 24.14 and Mark 16.15 and Mat. 28.19 Secondly by Practise for before any of the Apostles preached there was given unto them the gift of Tongues that so every one that heard might understand Acts 2. If any desire to see this Argument enlarged and prosecuted let him look upon Chamierus de Canonis usu lib. 11. cap. 3. Tom. 1. pag. 391. VERS 28 29 30 31. Verse 28 29 30 31. And feare not them which kill the body but are not able to kill the soule but rather feare him who is able to destroy both body and soule in hell Are not two Sparrows sold for a farthing And one of them shall not fall on the ground without your Father But the very haires of your head are all numbred Feare ye not therefore ye are of more value than many Sparrows Illyricus lib. de ratione Cognoscendi s literas Tract 1. pitcheth upon these verses to teach yong Ministers how to raise Doctrines and how many sorts of Doctrines they may raise from a Text. First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. It is necessary that wee should publikely professe the knowne truth so often as there is need II. Confession of our faith Faith is to be made though we hazard thereby the losse of our goods and lives III. We ought to contemne our lives in regard of Christ and his Truth IV. Eternall torments are prepared to be inflicted upon all those both in body and soule who are afraid to deny Christ and his Truth V. He who would make a right confession of his Faith must with a full purpose of heart yeeld himselfe to bee guided and directed by God VI. The providence of God is not onely generall but also speciall taking care of our least things even the haires of our heads Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. They are deceived that thinke it sufficient to assent in heart to the truth of the true Religion and to approve their consciences unto God but in the meane time think it lawfull with or before men to say or unsay to affirme and deny what they will in Religion according to the condition of time and place and persons principally when the danger of death hangs over their heads or attends upon the profession of Christ and Religion II. The Epicures erre who deny Divine Providence thinking that it doth not suit with the Majesty of God to regard humane and terrene things III. The Stoicks who thinke all things to be governed by Fate are far from Truth IV. They are erroneous who thinke that besides those things which are governed by the wise ordination of Divine Providence there are others which are ruled by chance and fortune V. The Pelagians are out of the right way who yeeld more than is meet or true viribus humanis to the power of Nature namely That it is in Mans power and Free-will to embrace Faith to persevere in the same and boldly to professe it unto the end VI. They do amisse who labour more for fraile and externall things than for internall grace and goodnesse Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. We must to the utmost of our power endeavour that we may have the true feare of God before our eyes because the true God is to be feared before all men II. We must learne such a contempt of humane things that we may alwayes desire to leave them and to goe hence that so we might be united unto our Christ in Heaven III. The consideration of the speciall Providence of God should make us remember that God alwayes looks upon us and is present with us and therefore we should implore his ayd and perswade our selves that he will helpe us and deliver us in a fitting and seasonable time Fourthly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. These words of our Saviours doe correct and taxe the negligence of those who doe not by fervent prayers beseech God so to inflame their hearts with a true and sincere love unto his sacred Majesty that for his Names sake they may not be afraid to lay down their lives II. The stupidity of those men are here blamed who doe not see nor acknowledge all things to be ordered by the Providence of God III. Those are justly to be reproved who neglect to give thanks unto God that he hath and doth vouchsafe to defend and governe both us and all our affairs by his speciall Providence IV. They deserve to be taxed that abuse any of the good creatures of God seeing that he takes care even for them also and his Providence is over them Sect. 1 § 1. Feare not him that can onely kill the body but fear him that can cast body and soule into hell Our Saviour sheweth here that man can goe no further then the body but God can destroy both body and soul but yet we reade of one who bragged that hee killed both his enemies body and soule The History is this Henry Stephen in his world of wonders Chapter 18. telleth us of an Italian who having nourished malice and rancour in his mind a long time yea for the space of ten yeares yet dissembling friendship with his foe at last being together unawares threw him down setting his Dagger to his throat swearing to kill him except hee would deny and renounce God and all part and interest in Christ which hee at length to
the true Doctrine of the Lord and leads the sincere Ministers of the Church and the faithfull people unto all truth yea because hee dwels in those places and brests where heavenly truth raignes and beares sway but absents himselfe from all that love lyes and errours Answ 6 Sixthly sometimes hee is called Paracletus the Comforter because he sustaines the heart of the faithfull in affliction by comfort faith patience perseverance and hope of eternall glory Iohn 14. and 15. and 16. Quest 3 What are the offices operations and workes of the holy Spirit Answ They are many and respect either the Prophets or Christ or the Apostles or Ministers or the faithfull and Elect people of God First the workes of the Spirit respect the holy Prophets whom he governed inspired and taught enflaming them with the knowledge and light of the true Messiah and of things to come Thus David in Spirit called Christ Lord Mat. 22. And Zachary and Elizabeth and Simeon are taught many things by the Spirit which they foretell of Christ Luke 1. and 2. Secondly the operations of the Spirit respect Christ for he helped the conception and nativity of the Messiah The Holy Ghost shall come upon thee c. Luke 1. and Matth. 1. Before they came together Mary was found to be with child of the Holy Ghost yea the Spirit was given unto Christ by God out of measure Iohn 1. and Luke 4. Iesus being full of the Holy Ghost c. and Luke 10 He rejoyced in spirit although this may be understood of the internall motions Thirdly the operations of the Spirit respect the Apostles and Evangelists hee inspired them when they were to write the Scriptures 2 Pet. 1.19 Hee led them in the truth of their preaching and brought those things into their minds which before Christ had taught them He made them able Ministers enduing them with the gift of tongues and the power of Miracles and with all graces befitting such a calling Fourthly the works of the Spirit respect the Ministers and Ministery of the word of God for he makes them able Ministers he cals them to the work of the Ministery yea he is the Governour of the Ministery who doth conserve deliver and propagate the true Doctrine and that by means viz. the sincere Doctors of the Church whom he hath promised to direct Fifthly the operations of the Spirit respect the faithfull elect children of God for I. He regenerates them Iohn 3. Except a man be born of water and of the holy Ghost c. II. He quickens the hearts of men and doth excite and inspire spirituall motions therein III. He comforts and cheers sorrowfull souls and raiseth up those who are dejected in spirit from whence he is called the Comforter IV. He leads them the right way They shall hear a voice behinde them saying This is the way walk in it V. He excites and provokes the minde unto an ardent invocation of God teaching the faithfull to pray in the Spirit VI. He gives to the faithfull an assurance of their Adoption and Glorification Rom. 8.15 16 And therefore if we desire to be made partakers of these graces and blessings let us labour for the Spirit by faithfull fervent and frequent prayers unto God VERS 20. A bruised Reed shall he not break Vers 20 and smoaking Flax shall he not quench What is meant here by Flax Quest 1 The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ and hath divers significations namely First sometimes it is taken generally for any threed Secondly sometimes more strictly for a linnen threed Thirdly sometimes for the string of a Harp Fourthly sometimes for a Fishers line which is made of threed Fiftly sometimes for sails Sixtly Syrus reads lucernam crepitantem non extinguet he will not quench the crackling lamp because when a lamp is ready to dye or go out it makes a creeking or crakling noise And Tremellius for linum flax puts lucernam a lamp whose match or wick is made of flax and who smokes and makes a noise as if it were ready to dye and yet this Christ will not quench Hence then observe That there is a weak Faith which yet is true Observ and although it be weak yet because it is true it shall not be rejected of Christ Psalm 103.2 How doth the truth of this appear Quest 2 It is evident from hence Answ because Faith is not created simul semel perfect at the first as Adam was but is like a man in the ordinary course of Nature who is first an imperfect birth and then an infant then a childe then a youth then a man or like a grain of Mustard-seed Mat. 13.31 33. and 1 Pet. 2.2 for Faith groweth and encreaseth unto perfection as is cleer from these places Prov. 4.18 Ephes 4.13 and 2 Pet. 3.18 and 1 Corin. 1.7 and 2 Corin. 1.7 and 10.15 and 2 Thes 1.3 Quest 3 Who are here to be reproved Answ Those who tax condemn and contemn the weak children of God Mark 9.24 Quest 4 Must we sow cushions under mens Elbows must we cry peace peace unto them 1 Thes 5.3 must we not reprove them for their weaknesse of Faith must we be blinde leaders of the blinde and not tell them of their faults Answ Extreams are here most carefully to be avoided for as we must not lull them asleep so we must not be snares unto them some sing a secure man asleep and others choke a half dead man we must neither be beds of Down unto them nor sharp Knives we must neither be soft Cushions for them to rest themselves securely on nor yet to choke them withall And therefore three degrees are to be observed namely First some utterly reject all weak ones and tax all weaknesse in Faith of hypocrisie Certainly these are either proud or cruell men Secondly some comfort and establish those who are weak saying Be quiet thou hast Faith and Grace enough and thou art good enough thou needest no more neither must thou be too righteous Eccles 7. These are soft but not safe Cushions these are fawning flatterers and not faithfull friends Thirdly some comfort and exhort saying Be of good cheer he who hath begun a good work will also finish it in you Philip. 1.6 and therefore pray that his Grace may abound in you verse 9. yea do not sit still but go forward and march on in the way of the Lord Heb. 6.1 Now this is the safest and best course for three things are to be acknowledged namely I. That the maturity of Faith doth consist in the perfection thereof Rom. 8.38 and 2 Cor. 5.6 and 2 Tim. 1.12 and Heb. 10.22 II. That doubting is not blamelesse for a wavering staggering and doubting Faith is every where taxed as Ephes 4.14 Iames 1.6 Heb. 10.23 III. That it is every mans duty perpetually to encrease and to labour to abound in Knowledge Love Faith Spirit and in all graces and vertuous qualities 2 Pet. 3.18 Rom. 15.13
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
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
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
also to be a corner stone to joyne Iewes and Gentiles in one in him q Col. 3.11 and therefore he had a warrant from God and a particular calling to doe this Secondly consider thine owne strength least in stead of converting of them thou be perverted by them they had neede of strong men in grace that undertake to cure the wicked least that themselves bee seduced Thus Christ was a lambe without spot in him was no sin found and therefore having a calling he might safely dwell and converse and eate with sinners Vers 23 §. VERS 23. And he came and dwelt in a cittie Sect. 1 called Nazareth that it might be fulfilled which was spoken by the Prophet hee shall bee called a Nazarene Quest It is heere doubted where is this written in what booke by what Prophet Answ 1 To this first some answer a Chrysost Theophil Muscul that the booke is lost wherein this Prophecie was contained because many sentences are recited in the New Testament which are no where extant in the Old and this came as they thinke through the envy and malice of the Iewes but this reason seemes weake for if any such bookes were in the Apostles time and were by them received as the divine and infallible oracles of God it is not likely that now they are lost they being neither envious nor negligent but of this wee have spoken in the fifteenth verse Answ 2 Others answer b Iunius s that Christ is heere said to have beene thus spoken of by the Prophets He shall be call a Nazarite because hee is by them set forth by the name Netzer a branch which appellation howsoever it was not understood any otherwise but as setting forth a branch comming out of a Kingly stocke yet mystically withall is intimated thereby in what place hee should be brought up Others to this purpose c Weemse Christ Synag f. 49. reade this verse thus he shall be called a Netzerit not a Nazarit because he is called Netzer d Zach. 6.12 a branch the Evangelist thus expounding the Prophet in sense though not in words because Christ was not a Nazarit and thus this author would interpret Saint Matthewes words he shall be called a flower or a branch Thus I say these thinke that Christs name was not Nazareus but Netzer which signifies a Branch e Esa 11.1 Zach. 3.19 6.12 And the reason they give for this is because it is said dictum per Prophetas in the plurall number as it was said by the Prophets f Hierom. Iunius s This reason is altogether disliked by learned Beza upon a double ground the first is because although this Testimony be found but in one of the small prophets yet it is said to be spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Prophets because all these 12. small Prophets were joyned in one booke Secondly because this verse is quoted from the book of the Judges which booke was written by diverse severall Prophets and therefore it may be understood thus dictum per Prophetas that is written in that booke which was pâ—nned by diverse Prophets The most part answer that this verse is taken Answ 3 from Iudg. 13.5.7 The child shall be a Nazarite unto the Lord. for 1. Sampson is called a Nazarite 2 he was a type of Christ 3 therfore Christ is called so spiritually 4 therfore that which they will not acknowledge God hath thus brought to passe viz. that they shall call him a Nazarene Heere then wee must diligently observe how Sampson was a Type of Christ First in his birth which I. was prophetically foretold g Iudg. 13.5 II. from his birth he was prepared in that same verse III. ordained for the good of Israel in that same place also Thus the birth of Christ was foretold h Esa 9.6 himselfe also prepared and ordained to save his people i Matth. 1.21 Secondly in his life 1. hee was full of strength and employed it for the protection of the Iewes so Christ is a strong rock stronger then Sathan and all his instruments and therefore will protect his children k Luk. 11.22 2 Sampson marries a Gentile so Christ marries the heathens receiving them into an everlasting covenant 3 he overcame the Lyon and drew hony from him so Christ overcame Sathan that roaring Lyon that he might give liberty and life and salvation which is sweeter then honey unto his servants 4 Sampson for the love of an harlot exinanivit se suffered himselfe to be emptied stripped disrobed and deprived of his strength so Christ disrobed himselfe of glory and tooke the lowly shape of man upoÌ„ him for mans sake who had played the harlot with many lovers l Rom. 5.6.7 Thirdly in his death 1 Sampson was slaine by his enemies so was Christ 2 he revenged himselfe more in his death then in his life m Iudg. 16.30 so Christ by his death overcame death hell and the devill n Heb. 2.14.15 1 Ioh. 3.8 And thus we see from whence this verse is gathered by the Evangelist § 2. He shall be called a Nazarene Wee Sect. 2 have two thirds heere to observe first the explication Secondly the application of this word Nazarite First for the explication of the word I propound Quest 1 two questions The first is drawne from the text And he came and dwelt in Nazaret that it might be fulfilled which was spoken by the Prophet hee shall bee called a Nazarit unto the Lord. How were these two accomplished in Christ to be called both a Nasarit and a Nazarit He was Nazarens voto Answ Nazarenus habitatione he was a Nazarene by habitation or dwelling because he dwelt there he was a Nazarit the true branch of the root of Iesse in regard of his humanity and he was a Nasarit truly separated and set apart to the Lord thus hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holy unto the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one belonging to Nazareth What is meant by Nasarit Quest 2 I answer Answ the word is ambiguous and doubtfull there being foure kinds of Nasarits whereof two of them are Theologicall Hereticall The first sort of Nasarites which are the first Theolgicall are of the old Testament and are those that were separated and set apart onely unto God either I. ordination and vow a Numb 6.2 or II. By the commandement of God as Sampson was b Iudg. 13.4 The second sort of Nasarites which are the second Theologicall are of the New Testament and they are those who were borne or brought up in Nazareth because Nazareth in the old Testament is never named and thus these words are ever interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.71 Mark 1.24 and 10.47 and 14. 67. Luk. 4.34 and 24.19 Iohn 19.19 Acts 2.22 The third sort of Nasarites which are the first Hereticall are of some of the Jews who acknowledging the Patriarches untill Ioshuahs time reject the Scripture boasting that