Three Pillars and Arch-patriarchs of the Popish Synagogues, Treatise 1 · Book 1 · Part 3
Hesk.The third Chapter to declare the newe Testament not to be easie to be vnderstanded▪ bringeth diuers obscure places of the same.
FulkAs I said before, there was neuer man yet so foolish, to affirme the scriptures to be so easie, that there was no obscure place in them, but that nothing needful to saluation is so obscure in them, but that it may be easily vnderstoode by conference of other places, where the fame is most plainely set foorth. But let vsus see his wise reasons, to proue the new Testament to be hard, bicause some places therein be hard to be vnderstanded.
The Euangelistes Matthewe and Luke seeme to varrie in the Genealogie of Christ, therefore all is not easie. What then? They both doe manifestly agree in that, which is materiall for our faith, …hat Christe was the seede of Abraham, and the sonne of Dauid. In the rest, what straunge matter is it, if one pedegree be brought from one principall ancester by seuerall discents, lineall, and collaterall, natural, and legall, by the male and by the female▪
For the second obscure place, Chrysostome is alledged, who Numbereth it among the hid thinges, howe Elizabeth being of the tribe of Leuie, may be called the cousen of Marie. A perillous doubt, in solution whereof, though a number be ignoraunt, yet I doubt not but they may be saued. And yet by conference of the stories of scripture it is easie to finde, that men of the tribe of Iuda might marrie of the Priestes daughters, and the Priestes did marrie euen of the Kings daughters of Iuda. By which mariages cousenage might easily be vnderstoode to growe betweene the two tribes▪ notwithstanding the lawe of Num 36. Which did forbid only those marriages, by which the inheritances might be confounded.
The third doubtfull place is in Marke. 13. Where it is said, that Of that day and houre knoweth no man, no not the Angels in heauen, nor the sonne him selfe, but the father. And Chrysostome is againe alledged, to shewe that this is a doubtful place: and yet a simple Christian that knoweth the two diuers natures in Christ, humane and diuine, can easily solute it, and say, that although Christe by his godhead knoweth all things, yet as he was man he knewe not all things.
The fourth proofe is taken out of the example of Algasia and Hedibia, two godly women, and studious of the scriptures; whereof the one found twelue, the other eleuen doubtes in the newe Testament, and sent to S. Hieronyme for resolution of them. I maruell M. Heskins hath so small discretion, to alledge these examples, which do quight ouerthrowe his purpose. If not onelyonly men, but women also, may read the scriptures, and profite so well in the studie of them, that they can finde but eleuen or twelue doubts in the whole newe Testament, for resolution whereof, they did (as became good schollers) send so farre for the iudgement of their learned maister. But M. Heskins, not content to shewe that they douted, will also set downe some of their douts, namely this one moued by Algasia. Why Iohn the Baptist should send his disciples to Christ to aske this question: Art thou he that shalt come, or do we looke for an other? seeing he both knewe, & openly pointed at Christ with his finger before? Although this good woman doubted of this matter, yet it is easie to answer, that thē he sought the instructiō of his disciples, rather then the confirmation of his owne knowledge. An other was moued by Hedibia, Howe Christ in Iohn 20. forbad Marie to touch him, when Matthew 28. affirmeth, that the women held his feete. It seemeth to M. Heskins that one of these must be vntrue, I dare say it seemed not so to Hedibia, although she could not perfectly reconcile these places. But seeing that both these reports are true, it is plaine ynough, that he suffered Marie Magdalene to holde his feete so much, as was sufficient to confirme the certeintie of his resurrection, & forbad her not, vntil she shewed her self too much addicted to his bodily presēce.
Another doubt is, howe Marke saith the women came to the sepulchre when the Sunne was rysen, and then saith, Marie Magdalene came early in the morning when it was yet darke. A woman sitting at her distaffe, woulde easily solue this doubt, and say that it was darke when they set foorth of their dores, but the Sunne was risen by that time they came to the Sepulchre.
Yet another doubt of Hedibia, whether Christ breathing on his Apostles gaue them the holie Ghost, when he promised to send him after his ascension. There is no doubt but he did then in some small measure, but afterwardes sent him with most plentifull vertue and power.
To conclude, what needed Austen to hauehave written a great volume, De consensu Euangelistarum, what needed the comentaries of Hieronyme & Ambrose vponupon the Euangelistes, or the Homilies of Chrysostome & Augustine, and the expositions of so manie learned men, &c. if the Scriptures be so plaine & easie? O foolish conclusion! as though the Scriptures may not planely set foorth vntounto vsus, all things necessarie for vsus to learne, and yet the same things (with all other things conteined in them, be set forth more plainly & largely to the instruction & increase of our faith, hope, comfort, obedience, &c. by Comentaries, Homelies, expositions, yea admonitions, and exhortations.