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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14721	Theologicall questions, dogmaticall observations, and 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 VVard, 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.	Ward, Richard, 1601 or 2-1684.	1640 (1640)	STC 25024; ESTC S118017	1,792,298	907

is no solid or sincere Religion but onely a forme 2 Tim. 3.5 Or Answ 3 Thirdly because the Master of the family doth not teach and instruct his houshold many follow Religion in some sort themselves but doe neglect to instruct their families and to teach their wives children and servants their duties Or Answ 4 Fourthly because either the head or parts of the family doe follow some other respects besides Religion and conscience namely either covetousnesse or gaine or partiality or selfe-will or the like Quest 4 What are the remedies against these domesticall dissensions Answ 1 The best remedy in all these is to run unto God Mic. 7.7 as for example I. If our friends or kindred or those who are neerest in the bond of nature unto us be angry or at strife with us then let us goe unto God and labour that he may be our friend and we shall then be happy and have cause to rejoyce in the middest of these jars and distastes If we be injured and unjustly wronged by any who are neere unto us or whosoever and that we must suffer and endure those wrongs then let us respect the promises of God made unto such and rejoyce our selves in them Answ 2 Secondly some understand this verse of the dissensions which shall arise amongst the godly Quest 5 How many sorts and kinds of peace are there Answ Three namely First the peace of the wicked or that peace which wicked men have amongst themselves this our Saviour spake of verse 34. Secondly the peace of the godly amongst themselves this is both commanded Ioh. 14. and also promised The God of peace will give peace unto the righteous Esa 57. Thirdly the peace of the righteous with the wicked and this our Saviour speaks of in this place Here observe that it is understood two manner of wayes to wit either I. Indicatively onely Or else II. Imperatively also First this may be understood Indicatively onely shewing what shall come of preaching and thus it seemes to be understood by that which went before Whence we note That the preaching of the Gospel will beget jars and dissensions Observ amongst the neerest and deerest friends for some will beleeve and some will belye the Preachers and preaching of the Word some will practise it some will persecute it some will desire to injoy it some others envie it Like the two theeves whereof the one prayes unto Christ and the other reviles him Many more examples hereof may be seen in Scripture both in the Athenians Act. 17. and in the Scribes and Pharisees and Sadduces and others Acts 13.45 and 14.13 19. and 18.6 8. and 19.23 and 21.30 and 23.7 and Ioh. 6.52 and 7.40 c. and 9.16 and 10.19 c. Why doth the preaching of the Gospel breed Quest 6 this variance betweene fathers and children masters and servants friends and friends First because no man can serve two masters Answ 1 Matth. 6.24 The children of God and of the world or Belial cannot agree Secondly because Religion and the word Answ 2 withdrawes men from their pleasure profit and gaine and therefore doth exasperate them against their dearest friends Moses and Aaron if God had not preserved them had paid dearely for bringing the Israelites from the flesh-pots of Egypt Exo. 16.2 Saint Paul was in danger of death for dispossessing a Damosell because she brought much money to her Master so long as shee was possessed Act. 16.18 Afterwards for speaking against Dlana Demetrius by an uprore and insurrection had likely to have slaine him because Paul spake against his profit Act. 19.24 And thus when Preachers speake against mens lucre and darlings they are hated by those who otherwise love them Thirdly because the word is a hard saying to Answ 3 flesh and blood Iohn 6.60 Or because men cannot endure reproofe Lot was well liked by the Sodomites for any thing we know untill he reproved them but then they threaten him Gen. 19.9 So many when once the word reproves them will endure it no longer but spurne against the reproofes and set themselves against the reprovers Fourthly because naturally men cannot endure Answ 4 that others should bee thought to be better then themselves for those who endeavour not to bee good indeed doe yet desire to be thought to bee good Esay 65.5 And hate those whom the world thinkes better then themselves as we see in Cain who hated his brother Abell because he was better in Gods esteeme and more beautifull in his eye then himselfe was Gen. 3. Fiftly the preaching of the word begets dissension Answ 5 amongst deare friends because thereby one becomes more blessed then another God promiseth and performeth that hee will blesse those who obey his word but curse the disobedient And hence the blessed are hated of the other as Iacob was by his brother Esau Gen. 27.41 And therefore we may observe the perversenesse of our nature and impiety of our dispositions in this particular that those whom 1. Nature and 2. Civility and 3. Custome and 4. Acquaintance hath taught us to love yea whom 5. we have loved indeed wee now hate onely because they are religious Quest 8 Who hate others or become enemies unto others for religion only Answer Many yea in a manner all sorts of people as for example First wives are offended with their husbands and husbands with their wives because they are religious Iob 2.9 Secondly Children are angry against Parents because with the bridle of religion they seeke to restraine them of their unbridled wils Thirdly Parents are often angry with their Children because they are young Saints and too religious and Masters dislike servants because they are too pure and religiously bent Fourth servants stomack their masters because they observe such pious practises in their houses wil rather leave them then submit themselves to be taught and instructed and catechised by them yea utterly refuse to be examined at home what they learnt at Church And thus I might have gone through all rankes and qualities and degrees whatsoever Secondly this verse may be understood Imperatively also as appeares by that which followes To teach us Observ That the strongest bonds of nature are to bee broken and neglected for religion Deut. 33.9 and Psalme 73.25 c. David must leave his Countrey and Rebecca her kindred if God call and command it As justice is painted blind without never an eye so Religion makes men Vnoculos to have but one eye and therefore they only behold and love Colos 3.15 and serve the Lord contemning all other things though never so strong as for example First Propinquity familiarity and intimacy is a strong bond and yet Religion makes us forsake our most neare and deare and familiar friends if they labour to seduce us and lead us aside from God or if they be hinderances unto us in his service Secondly Nature is a strong coard yea what nearer bond can there bee then is that of the Child to the Father and

verse Quest 1 Cannot a man obey God aright except hee acknowledge this obligation unto the Morall Law Answ No because if we be free from God wee are the servants of sinne and slaves unto our owne lusts and therefore so long as wee have not taken Christs yoake upon us and yielded up our selves to the service and obedience of God as bound in conscience to serve him and him alone and that with all our hearts wee have not performed any true faithfull or acceptable service unto him Quest 2 Have the children of God then under the Gospell no liberty Answ There is a two-fold liberty or freedome namly First Externall Secondly Internall First there is an Internall liberty when a man will not be taught or directed or reproved or compelled to performe any service unto God This is not granted unto any yea all must know that what they doe is not gratefull unto God except they pay it as a debt and do confesse that it is their duety to doe it There are three sorts of men that obey God First some acknowledge the obligation but are backeward to performe covenants they confesse it is their duety to obey God but they doe it unwillingly these must remember that God loves a cheerfull and ready service Secondly some freely and willingly doe that which God requires but will not acknowledge it as an obligation they are content to performe holy dueties but yet will not confesse that they are so obliged to the performance thereof that they had sinned if they had omitted them or that they have deserved nothing for the performance of them These must remember that God requires service of us and not will-worship Thirdly some confesse that it is their duety to serve the Lord and labour to obey him willingly and cheerfully readily and with a willing mind and the obedience onely of these is acceptable unto God It is too ordinary with many because the word is preached by poore and meane men to disdaine to obey it yea hence to doe whatsoever they will and to come to Church when they will but they must distinguish betweene the Messengers and Message Embassadour and Embassage for although the Ministers be poore or contemptible yet the word they bring is not to be despised because that comes from God q 2 Cor. 5.19 Secondly there is an Internall liberty when the conscience dares not resist the Law of God and this is twofold First Servile O derunt peccare mali formidine poenae When a man out of a slavish feare of punishment dare not transgresse the Law of God this is not praise-worthy in it selfe but yet these are much better then those who will not at all obey the Lord. Secondly Filiall when the love and reverence of God are so conjoyned together that we neither dare commit any evill or omit any thing that is good but of this elswhere § 2. One of these least commandements c. Sect. 2 Is any sinne small Quest is not every transgression against an infinite Law and an infinite God Sinne is esteemed small in a threefold regard Answ First in respect of the degree thereof because all sinnes are not equall as for example Incest is a greater sinne than a lascivious word or wanton thought Secondly in respect of Difficulty therof because it is more easie to abstaine from some sinne than from other as for example a man doth easilier forbeare murder and theft than lesse sinnes And hence the Pharisees tithed Mints but left undone the greater workes of the Law r Mat. 23.23 that is they performed easie duties but those which were hard to bee obeyed they omitted Thus some sinnes may bee called lesse than other because wee can more willingly forbeare more easily abstain from some sins than from other some being more pleasing unto our nature and sutable to our dispositions than others Thirdly sinne is said to bee small or little in regard of our Estimation and thus the Scribes and Pharisees thought it a lesse sinne to violate the commandements of God then their owne traditions ſ Mat. 15.9 And this is that which our Saviour meets with and condemnes in this verse proving that there is no sinne little or small because 1. every sinne is against an infinite law which is both the rule of true good honest and profitable things 2. because every sinne is against the Majesty of God the true Lawgiver and 3. because the least sinne workes death and condemnation for sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prevarication of the Law and the breach of the Law is death Hence some sinnes which seeme small unto man have beene severly punished by God as Adams eating of an Apple was punished by expulsion out of Paradise Acheus preserving the gold and garment out of the fire was punished with the death of himself his family Sauls sparing of the best of the Cattle was the cause of his rejection from the Growne and for gathering a few stickes upon the Sabbath day the poore man was stoned to death Numb 15.32.33 § 3. He shall be called the least in the Kingdome of heaven Sect. 3 What is the meaning of these words Quest First they are diversely interpreted and Answ 1 therefore that wee may attaine unto the true sense of them observe that there are three words or voices in them First Vocabitur hee shall bee called that is he shall bee esteemed or he shall be indeede the least c. as before verse 9. he shall be called the Sonne of God that is not falsely but he shall be made Gods sonne Now in this word all the Interpreters agree Secondly Minimus the least First some understand this for Nullus so Calvin and Stapleton Minimus vocabitur that is minimè vocabitur Castalio he shall be called the least that is hee shall not bee called at all one of the kingdome of God Secondly some understand by Minimus Infimus he shal be called the least c. that is he shall be the lowest and most inferiour in the kingdome of heaven as if our Saviour would say he shall bee admitted into the Kingdome but he shall not be honoured therein thus the Papists expound generally the words as followes by and by Thirdly in regno caelorum in the kingdome of heaven this I. some expounds of the kingdome of the Church and of Grace as Calvin and Beza because thus Iohn Baptist was called the least in the kingdome of heaven Luke 7.28 II. some expound this of life eternall and so Aretius and Stapleton Answ 2 Secondly we may perceive here a difference Object 1 then in this word Minimus the least For from hence the Papists collect and hereupon establish their Evangelicall Counsels unto perfection He say they that breakes the least Counsell not Precept shall bee called least that is of least esteeme as the Laicks or Plebeians But he that keepes the least that is the Monkes and Friers and Nunnes shall be highly esteemed and greatly

worship and yet in his life and conversation disobey God 1 Sam. 15.22 But none are pleasing unto him but those who labour sincerely to obey him Thirdly because our sinnes doe so pollute our best actions that nothing is pleasing unto God Answ 3 so long as our sinnes are not purged by faith Agg. 2.15 Proverb 21.27 Who are here to be blamed Quest 4 First those who trust in the worke wrought Answ 1 or in the bare performance therof for this may be done both without faith and love Answ 2 Secondly those who perform outward profession without inward subjection who will both pray and hear and yet not submit their wils unto the will of God but continue to walk after their own hearts lusts Answ 3 Thirdly those who make a profession of Religion and in the mean time hate envie injure and oppresse their brethren Abak 2.4 Esa 61.8 Many think to hide their oppressions wrongs done under a pretence of Religion like the Pharisees who made longs prayers that they might the more unsuspectedly prey upon poor widows Vers 10 11 12. VERS 10 11 12. And behold there was a man which had his hand withered and they asked him saying Is it lawfull to heal on the Sabbath daies that they might a●use him And he said unto them What man shall there be among you that shall have one sheep and if it fall into a pit on the Sabbath day will he not lay hold of it and lift it out How much then is a man better than a sheep wherefore it is lawfull to do well on the Sabbath daies From these three verses two or three generall Questions may be considered of Quest 1 Why did the Lord appoint a Sabbath or day of rest and that too upon the seventh day Answ 1 First some Jews are of opinion That the Sabbath being the seventh day was appointed to be kept holy because it is Saturns day which is evill and unlucky to begin any work in But this is a heathenish superstition to seem to worship those things for fear which are thought to hurt as Tullius Hostilius the third King of the Romans made the Quartane Ague and Fear and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the Stars of heaven nor worship those things which God had given for the service of men Deut. 4.19 Answ 2 Secondly the speciall reason why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the Creation were finished Answ 3 Thirdly divers Reasons may be yeelded why it was necessary that a day of rest should be appointed for the people of God namely I. This day was appointed and given ad destructionem erroris for the destruction of errours because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they which say 2 Pet. 3. Where is the promise of his comming for convincing their errour the Lord commanded this day to be kept as a monument of the Creation II. It was given to instruct us in the faith of our Redemption to signifie that Christs flesh should rest in the Grave according to that My flesh shall rest in hope Psalm 16. III. It was given to prefigure the truth of the Promise both in our spirituall rest from sin Damasc de orthodox fid lib. 4. cap. 24. as also in our everlasting rest in the Kingdom of God Cyril in Ioan. lib. 4. cap. 51. Now in heaven we look for rest from three things according to Thomas namely First A laboribus hujus vitae from the labours of this life Secondly A tentationum concussione from the trouble of temptation Thirdly A diaboli servitute from the service of the devill IV. It was ordained Ad inflammationem amoris to inflame our love that being free from worldly labours we might the better attend upon God V. It was given Ad opera pietatis for the works of piety for otherwise some would be so covetous that they would never leave working for gain Thom. in opuscul VI. This day was ordained that the bodies should be refreshed by this rest for some through their unsatiable greedinesse could scarse have afforded any rest unto themselves especially unto them who were at the command of others as children and servants Simler s Exod. 20. What things in the Sabbath were Ceremoniall Quest 2 and Temporall and what Morall and Perpetuall and what Mysticall First these things in the Jewish observation of Answ 1 the Sabbath were Ceremoniall namely I. The prescript of the day The Seventh day II. The manner of keeping it with the sacrifices oblations and other rites III. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under pain of death for he that gathered sticks was stoned Num. 15.4 The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects the Sabbath was Ceremoniall and bindeth not us now Secondly these things also in the Sabbath are Answ 2 Morall and Perpetuall namely I. The rest and relaxation of the creatures from their ordinary labour which was not the chief and principall but Accidentalis finis the accidentall end of keeping the Sabbath that so they might the better attend upon the service of God Calvin II. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise and the meditating upon his works as the Creation of the world the Redemption and Resurrection of Christ Simler s Exod. 20. III. Conservatio Ecclesiastici Ministerii the conservation of the Ecclesiasticall Ministery was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to Repentance Bastingius Vrsinus Thirdly Thomas maketh the Sabbath Ceremoniall Answ 3 in these four respects namely I. In the determination of the day II. In the Allegoricall signification as it was a sign of Christs rest in the grave III. In the Morall sense as it signifieth a cessation from every act of sin IV. In the Anagogicall signification as it prefigured our rest in the Kingdom of Heaven r Thom. 2.2 quaest 122. Art 4 But I rather with Vrsinus take this spirituall Sabbath which is begun in this life in ceasing from the works of sin and perfited in the next to belong unto the Morall and internall part of the Sabbath than to the Externall and Ceremoniall The two first indeed are Ceremoniall in the Sabbath the other two are not properly Ceremoniall seeing they are perpetuall but rather Morall Spirituall and Mysticall Answ 4 Fourthly As the Sabbath was unto the Israelites Typicall and

Faith and willing to be baptized must then be admitted unto the Sacrament of Baptisme and baptized in the name of the Father and of the Sonne and of the holy Ghost Marke 16.16 Acts 10.47 But these two Answers are to be understood of those who are of yeares of discretion and not of Infants Who ought to bee or may bee Baptized Quest 6 Those who are baptized are either Answ I. Men of ripe yeares or yeares of discretion Now these Adulti doe either First not professe the Faith of Christ or are without the Church of Christ and these are not to be baptized Or Secondly doe professe the Religion of Christ and desire to be baptized and these as was said before are to be admitted Or II. Infants now these are either Answ 3 First the Children of Iewes Turkes and Heathens who are without the Church and these are not to be baptized Or Secondly they are the Children of those who are wiihin the Church and these are to be baptized Quest 8 Whether is the Sacrament of Baptisme necessary or not Answ 1 First it is necessary because it is commanded in this verse and Marke 16.16 For as we must pray if we would be blessed because God hath comman●ed it Matth. 7.7 and as we must eate if we would live because according to Gods owne ordinance that is the meanes to preserve life so we must be baptized because God hath ordained that by that doore we should enter into the Arke the Church Answ 2 Secondly but Baptisme is not absolutely necessary unto salvation as appeares thus I. God did precisely command that Circumcision to which Baptisme answers now should be on the eighth day before which time without doubt many dyed and yet it were absurd peremtorily to set downe that they were damned II. Jf Circumcision had beene absolutely necessarily unto salvation then Moses and Aaron would not have omitted it for 40 yeares in the Desart III. This Doctrine of the absolute necessity of Baptisme was unknowne to the ancient Fathers and primitive Church who therefore did oftentimes forbeare baptisme although we approve not of this their fact till a little before death Hence Constantine the great was not baptized untill a little before his death and Valentinian by reason of his delay was not at all baptized whom notwithstanding Ambrose pronounceth to be in heaven And Bernard in his 37. 77. Epistle affirmeth that not every privation or want of Baptisme but only the contempt and palpable neglect of it is damnable IV. The Papists themselves confesse that the Baptisme of the Spirit Baptismas flaminis and Martyrdome Baptismas sanguinis are sufficient without the Baptisme of water that is where or when it cannot be had unto salvation V. CHRIST himselfe saved the Thiefe upon the Crosse without Baptisme Luke 23.43 And therefore it is not so absolutely necessary that without it none can be saved Quest 9 What doe we promise in Baptisme Answ 1 First we promise to renounce sinne Rom. 6.6 and 1 Cor. 6.19 and Acts 3.26 and 1 Peter 4.6 Answ 2 Secondly to serve the Lord in newnesse of life all the dayes we live on the Earth Rom. 6.4 and 7.6 and 2 Corinth 5.17 Galath 6.15 Ephes 4.22.23 and 4.1 and 1 Peter 2.9 and 1 John 2.6 Sect. 5 § 5. In the name of the Father c. In this forme wherein the Apostles must baptize those who are instructed our Saviour by nominating of the Father Sonne and holy Ghost doth plainly insinuate and teach unto his Apostles the profound mistery of the Trinity and Unity For these three names Father Sonne and holy Ghost doe expresse the Trinity of divine persons and this phrase In nomine non in nominibus in the name in the singular number and not in the names in the plurall doth evidently shew the Unity in Trinity or that these three ever blessed persons have but one essence and nature Pet. Galat. Lib. 2. Cap. 12. page 63. medio § 6. And of the Sonne Sect. 6 From these words we may draw this plaine Argument against the Arrians Argum. who deny the Deity of CHRIST He in whose name we are baptized is truly and essentially God But we are baptized as well in the name of the Sonne as of the Father and holy Spirit in this verse Therefore the Sonne is aswell God in nature and essence as the Father and holy Spirit are and consequently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same nature and substance with the Father § 7. And of the holy Ghost Sect. 7 Deuterius an Arrian Bishop being at Bizantium as he was about to baptize one Barbas after his blasphemous manner saying J baptize thee in the name of the Father through the Sonne and in the holy Ghost which forme of words is contrary to the prescript rule of Christ who in this place commanded his Apostles to baptize all Nations In the name of the Father the Sonne and the holy Ghost the water suddenly vanished so that he could not then be baptized Wherefore Barbas all amazed fled to a Church of purer Religion and there was entertained into the Church by baptisme Socrates in his Ecclesiasticall History Lib. 7. Cap. 17. reporteth the like History of a Jew who had beene oftentimes baptized and came to ●aulus a Novation Bishop to receive the Sacrament againe but the water vanished and his villany being detected he was banished the Church Because I have spoken divers things in divers places before of the Father and the Sonne here therefore thus briefly passe them over speaking something more largely of the holy Spirit because hitherto I have treated of that divine person more sparingly How many things are requisite to be knowne Quest 1 concerning the holy Ghost Two namely Answ First Nomen his name He is called 1. Spirit Then 2. Holy Secondly his nature wherein two things are observable viz. I. Veritas the truth thereof wherein two things are included to wit First that he is God with God Secondly that he is a distinct person from the Father and the Sonne II. Priprietas the properties thereof namely that First he proceeds from the Father and the Sonne Secondly that he is equall to the Father and the Sonne Thirdly what his operations and workes are What is meant by this word Spirit Quest First this word Spirit is taken either First literally and that two manner of wayes to wit either Answ 1 I. For an invisible corporeall essence as for example First sometimes for the aire and wind Secondly sometimes for the blast or breath of the Lungs Or II. Spirit is taken for an invisible incorporeall essence which is two-fold namely either First created as Sathan specters the reasonable soule of man and the good Angels Secondly uncreated and thus God the Father God the Sonne and God the holy Ghost are called Spirits Secondly figuratively and thus it is taken either I. Spiritually and thus First the power and Deity of Christ is sometimes called Spirit And Secondly sometimes the