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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

becomming accursed to the Law in suffering death upon the Crosse for us for although the Law could not condemne Christ who was innocent and unspotted yet because hee had put on our person which the Law had condemned by a curse e Deut. 27.28 and also taken upon him our curse and malediction he fulfilled that crying Law cursed is every one that doth not abide in all that it written in the law f Gal. 3.13 He was made a curse for us that we might obtaine and partake the blessing of Abraham in him Secondly hee fulfilled the Law in his person by enduring and undergoing human things although hard to bee borne and unjustly commanded Thus hee payes tribute when it was required although it were proper unto strangers the children being free Thirdly Christ fulfilled the Law in his person by observing the ceremonies and shadowes of the Law Fourthly by fulfilling all the predictions and prophesies of the Law concerning himselfe whether they were I. the Types of the Law or II. the promises of salvation as for example Iacob saith The Scepter shall not depart from Iudah c. untill Shiloh come g Gen. 49.10 Moses sayth The Lord will raise up unto thee a Prophet from the midst of thee of thy brethren unto him shall yee hearken h Deut. 18.15 Isaias saith The Spirit of the Lord is upon mee therefore the Lord hath anoynted me and sent me c i Esai 61.1 Read further Isai 53 4-6 Ezech. 36.25.26 Zach. 12.10 Psalm 110.1 In all which places and many more wee may see the Oracles and predictions of the Law and Prophets concerning the Regall Sacerdotall and Propheticall offices of Christ really and verily fulfilled by him and therefore he doth most truely affirme that hee came not to dissolve the law but to fulfill it Fiftly Christ fulfilled the Law in his person by performing perfect obedience unto the Morall law doing all that was therein required of him either in regard of God or man in which respect hee was sayd to bee made vnder the Law k Gal. 4.4 There was in him such a perfect obedience and conformitie unto the Law of God that he did observe it fully and fulfill it without the least defect yea herein dares challenge his adversaries the Jewes Which of you can reprove mee of sinne l Ioh. 8.46 and Heb. 7.26 And thus Christ in his person fulfilles the Prophesies Ceremonies Types Shadowes and Promises of the Law yea after his resurrection telleth the two Disciples that it was necessary that hee should fulfill all things which was written of him in the law of Moses and of the Prophets and Psalms Answ 3 Thirdly Christ fulfilled the Law in men three wayes namely First by creating faith in their hearts whereby they lay hold on Christ who fulfilled the Law for them Secondly by writing the Law in their inward man Ierem. 31.33 I will write my law in their hearts Thirdly by giving them his owne blessed Spirit which makes them endeavour to fulfill the Law which endeavour Christ accepts for perfect obedience though it be imperfect For Christ infusing the grace of his Spirit into us by the vertue thereof wee are quickned and begin to fulfill the Law in performing new obedience unto God according to all his commandements And thus we see the truth of this assertion or sentence I came not to destroy the law but to fulfill it VERS 18. Verily I say unto you Vers 18 till heaven and earth passe one jot or one tittle shall in no wise passe from the law till all be fulfilled § 1. Till heaven and earth passe Shall the Sect. 1 Law end when heaven and earth doth passe away First some answer that the written Law and Answ 1 Prophets shall passe away but not the Law it selfe thus Bucer Secondly some say that the yoake and coaction Answ 2 of the law shall passe away but not the rule or truth thereof Thirdly some say the phrase is figurative and Answ 3 this I conceive to bee the truth They shall feare thee Oh Lord saith David Donec Sol so long as the Sunne and Moone endure m Psal 72 5. where Donec doth not include a set time so our Saviour saith unto his Apostles Lo I am with you Donec even unto the end of the world n Matth. 28.20 that is for ever Yea Saint Luke thus alleadgeth this verse It is easier for heaven and earth to passe then one tittle of the law to faile o Luk. 16.17 Wherefore Gualter concludes Est argumentum ab impossibili As it is impossible for heaven and earth to passe so it is impossible for any part of the law not to bee fulfilled or to bee made voide Observ Teaching us that the Morall law is alwaies to be observed by all men in all ages Christs word shall not passe away Mat. 24.35 and the word of our God is perpetuall enduring for ever That which was sinne in it selfe once is sin alwaies for there is no mutation with God at all Jam. 1.17 § 2. One jot or one tittle shall passe Sect. 2 If the studious Reader desire a learned exposition of these two words Jot and Tittle let him read Senensis Biblioth sanct lib. 2. fol. 75. sine 76. What doth our Saviour meane by these words Quest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jot is the least letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tittle Answ is lesse then Jota or Jot August s by which our Saviour meanes that there is nothing so little in the law that it may bee omitted hence he saith elsewhere that account must bee given unto God for idle words yea for thoughts God is wiser then men and hath commanded no vaine thing but all things are significant which are enjoyned in the law that being altogether just p Psal 12.7 God is holy in all his workes much more in all his lawes and therefore the least transgression of the law shall be punished Sect. 3 § 3. Vntill all things be fulfilled Object It may here bee objected that many things commanded in the law are violated and broken and therefore all things therein are not fulfilled Answ These words are not to bee referred unto the life of men but unto the truth of the doctrine for although many precepts are transgressed yet all the promises and threatnings shall certainely be accomplished in Gods appointed time Vers 19 VERS 19. Whosoever therefore shall breake one of those least commandements and shall teach men so he shall be called the least in the kingdome of heaven but whosoever shall doe and teach them the same shall bee called great in the kingdome of heaven Sect. 1 § 1. Whosoever shall breake one of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word here used signifies to untie a knot or to loose a bond or chaine Observ Teaching us that the Morall Law is a Bond which binds the conscience and remaines still as a rule of obedience unto us as was shewed in the 17.

of his God-head humanity and the offices of Christ whereunto hee was anointed his Kingdome Prophesie and Priesthood belongeth to justifying faith as the matter and substance thereof Answ 3 Thirdly Amesius Bell. enerv tom 4. pag. 98. answers That Peter with the rest of the Apostles had before this confession a certaine assurance and confidence of speciall mercy by Christ the true promised Messias and that the determination of this assurance was explicated and expressed by this confession of the Divinity of Christ Fourthly Dr. Willet Synops f. 974. answers Answ 4 That though simply to confesse Iesus to bee the Sonne of God be not that faith that justifieth because the devils have made such a confession yet this confession may so proceed from a man and was so uttered by Peter in this place that it may declare a right justifying faith that is so to confesse Christ to be the Sonne of God and to be the anointed Messiah to take away the sins of the world that hee which so confesseth beleeveth it with comfort and that Christ is so even to him Therefore Saint Paul saith That no man can say that Iesus is the Lord but by the Holy Ghost 1 Corinth 12.3 And our Saviour saith to Peter after hee had made this confession That flesh and blood had not revealed it unto him but his Father in heaven Wherefore it is certaine that hee uttered more then a generall beliefe of this Article which may be in devils except Bellarmine will say that the devils also made the same confession by the Holy Ghost and by revelation from God VERS 17. And Iesus answered Verse 17. and said unto him Blessed art thou Simon Bar. Iona for flesh and blood hath not revealed it unto thee but my Father which is in heaven § 1. Blessed art thou Sect. 1 What is meant by Blessednesse Quest First the word is unknowne to none every Answ 1 one saying occasionally oh hee is a happy and blessed man and how blessed were I if I were but thus and thus or had such or such things Thus Aristotle placed Blessednesse in a perfect life and the Stoicks in vertue and Plato in Idaeis Aristotle cals Blessednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God or Fortune Secondly Blessednesse is that state which Answ 2 soever it is which is the best in rerum natura and it is rightly called Summum banum the chiefest good Thirdly true Blessednesse is two-fold to wit Answ 3 I. Present and this is a holy life for onely such are truely blessed here Mat. 5 6 7 1. Luke 11.28 II. Future or to come and this Blessednesse is life eternall that being the reward of the faithfull and the time of retribution Matth. 13.43 Revelat. 7.17 § Flesh and blood hath not revealed this unto thee Sect. 2 The meaning of these words is That there is no naturall illumination of the truth the very thoughts of the naturall mans heart being evill Genesis 6.5 and 1 Corinth 2.14 and 15.50 But I passe this by having treated of it before Chapans 11.5 § 3. But my Father which in heaven Sect. 3 Two things are here observable namely 1 The Person II. The Action Quest 1 Who doth reveale divine truths unto us Answ God the Father my Father which is in heaven Quest 2 Doth not Christ reveale these divine truths unto us and also the Holy Ghost is it not said that hee was sent by the Sonne to teach us and that hee doth teach us Iohn 14.16 Answ God the Father is here named both in regard of the dignity of person and also in regard of the operation and working because he workes by the Sonne and by the Holy Spirit and not contrarily the Sonne and the holy Spirit working by him And hence our Saviour saith I will pray the Father and hee will send the Spirit c. Iohn 14.16 Quest 3 Why doth Christ call God my Father which is in heaven Answ For the comfort of all Christians that they may know that being united unto Christ they have God for their Father who will make them Co-heires with Christ Rom. 8.15 16. Quest 4 Why doth Christ say my Father which is in heaven Answ That wee might learne to distinguish God our Father from our earthly Parents for the faithfull have two Fathers to wit First an earthly Father from whom they have their nature by whom they are begotten And Secondly an heavenly Father from whom they have grace and by whom they are begotten anew of water and the Holy Ghost Iohn 3.5 And therefore we must labour to have our conversation in heaven Philip. 3.20 because wee are the children of an heavenly Father Quest 5 What doth our heavenly Father for us or unto us Answ He reveales the Gospel and divine truths unto us not flesh and blood but my Father hath revealed these things unto thee Wherein our Saviour teacheth two things unto us namely First that the Gospel is a mysterie which is hid from all naturall men and revealed onely to the faithfull Luke 10.21 Object Here it may bee objected that the Gospel is called an open Booke and the Law a clasped Booke the Gospel is called Vetus revelatum the old Testament revealed and discovered and therefore how is the Gospel a secret mysterie Answ The Gospel indeed is a great and bright shining light but wee are blind and therefore cannot see it The light saith Saint Iohn shined in darkenesse but the darkenesse comprehended it not Ioh. 1.5 And therefore the fault is not in the Gospel but in us Secondly our Saviour shewes here that it is the Lord alone that discovers and reveales the mysteries of the Gospel unto us Iohn 14.26 Verse 18. 19. VERS 18 19. And I say also unto thee that thou art Peter and upon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will give unto thee the keyes of the Kingdome of Heaven and whatsoever thou shalt bind on earth shall bee bound in heaven whatsoever thou shalt loose on earth shall bee loosed in heaven § 1. Thou art Peter What doth our Saviour here meane by these words Sect. 1 Our Saviour saith Augustine serm 13. Quest 1 in Matth in this place alludes to Simons sirname Answ and because Christ the Head is Petra a Rocke therefore the body the Church is Petrus For the principall name is Petra and therefore Petrus is derived from Petra and not Petra from Petrus even as the name Christianus comes from Christus and not Christus from Christianus More plainely thy name saith Christ is Simon but henceforth it shall be Peter that is one that depends upon Petra the Rocke I promised Iohn 1 42. that thou shouldest be called Cephas a Stone but now I alter it into Peter because thy name shall be derived of me For I am Petra and thou Peter I am Christ and thou a Christian I a Rock and thou rockie or builded upon the Rocke

for there is no more promised unto him than unto all the rest of the Apostles Mat. 18.18 they likewise having authority given to bind and loose Iohn 20.23 and all Ministers in them For Saint Peter did now sustaine and represent the person of the Church and therefore the Keyes were promised to the other Apostles as well as unto him Seventhly as Peter confesseth in the name of all Answ 7 the rest so this power is given both to him and the rest and not to him only for the rest as the Rhemists falsely charge us that wee make Peter a Proctor for others but together with the rest It is controverted betweene us and the Papists Object 5 To whom the chiefe authority to expound Scripture is committed And Bellarmine saith that it belongs unto the Pope and the College of Cardinals Bellarm. lib. 3. de Script Cap. 3. and hee urgeth this verse for the proving of it Christ saith to Peter To thee will I give the Keyes of the Kingdome of heaven therefore the Pope hath authority to expound Scripture and is the chiefest Judge of Scriptures They argue Syllogistically thus Hee to whom the Keyes and power of binding and loosing are given is the chiefest Judge and Interpreter of Scripture in the Church Because by the Keyes not onely power of loosing men from their sinnes is understood but also from all other bonds and impediments which except they be taken away none can enter into the Kingdome of heaven seeing the promise is generall not saying Whomsoever yee shall loose but whatsoever yee shall loose that wee might understand him to be able to dissolve all knots to dispense with Lawes to remit or mitigate the punishment of sinne to determine controversies and to explicate and expound difficult places and deepe mysteries But to Peter and his Successors were the Keyes given Therefore the Popes are the chiefest Judges and Interpreters of Scripture in the Church First here is nothing spoken of the College Answ 1 of Cardinals and therefore this place is unfitly brought for the proofe of their assertion Bellarmine in this place quoted dares not referre the matter to the Pope alone to expound Scripture but joyneth the College of Cardinals with him now either are the Cardinals as well as the Pope Peters successors and then not the Pope onely or else the Pope and Cardinals make up but one body then neither is the Pope alone Peters successor or else as Peter represented the Pope so the other Apostles did represent the Cardinals this I know they wil not affirm for fear of some conclusions which would trouble them or else that the Cardi●als are none of Peters successours nor once spoken of or meant in this place and then it is absurdly brought for the proof of their position For if the Pope without the Cardinals cannot expound Scriptures and this place speaks onely of the Pope and not at all of the Cardinals then it must necessarily follow that it is improperly and ridiculously brought for the proof of the Popes power in the judgement of Scripture Answ 2 Secondly here is nothing at all spoken in this place of any one singular successour of Peter or of the chief ordinary Pastour Answ 3 Thirdly by the Keys is meant either I. The preaching of the Word or commission to preach the Gospel and not onely to expound doubts as Doctor Willet thinks Syn. fol. 44. and Whitak de script p. 317. Claves hîc non significant ut vult Iesuita c. The Keys do not here signifie as Bellarmine would have it the authority of interpreting of Scriptures and of opening those things which are difficult and obscure in the Scriptures but they signifie the authority of preaching the Gospel for when the Gospel is preached then to those who beleeve is opened the kingdom of heaven and to those who will not beleeve it is shut Or II. By the Keys is meant the pardon and remission of sins as Amesius thinks Bellarm enervat tom 1. pag. 52. And he grounds this upon Matth. 28.18 19. and Iohn 20.21 22. Or III. By the Keys is meant the whole Ministery which consists in the preaching of the Gospel and the administration of the Sacraments and Discipline by which the kingdom of heaven is opened to those who beleeve and shut against unbeleevers Answ 4 Fourthly the Keys were given to all the Apostles not to Peter onely Matthew 18.18 19. Caeteri Apostoli cum Petro par consortium honoris potestatis acceperunt The rest of the Apostles were received together with Peter into the same fellowship of dignity authority or power Concil Aquisgranens cap. 9. ex Isidor It was not said of Peter exclusively Dabo tibi soli I will give to thee onely the keys of the kingdom of heaven but inclusively of the other Apostles also to whom with Peter this power was common For in this place Christ did not give the keys but onely promised that he would give them hereafter and afterwards when he did give them he spake to all the Apostles equally and alike and not to Peter onely as is cleer from Mat. 28.18 19. Iohn 20.21 22 23. And therefore if the Pope have authority to interpret the Scriptures because the keys were given to Peter then so also have other Bishops and Ministers who were the successours of the other Apostles because to the other Apostles as well as unto Peter were the keys given Answ 5 Fifthly Augustine Tract 124. in Iohan. saith Petrum significâsse universalem Ecclesiam That Peter signified the Catholike Church when the keys of the kingdom of heaven were given unto him And therefore this power of the keys was not given to the Pope onely but to the whole Church Sixthly the Pope is no more Peters successour Answ 6 than any other godly Bishop is no nor so much unlesse he follow Peters steps yea they are not able to prove although they are easily able to affirm it without proof that the Popes are Peters successors both in seat and faith both in place and Bishoprick for it were impious and most impudent to say that they are Peters successours in doctrine and faith as though Peter taught or beleeved that which is taught and beleeved at this day in Rome And it were a work which would well beseem Peters successour to prove his Religion from Peters Epistles which they never yet went about to do Seventhly the gift of interpreting the Scripture Answ 7 according to the Analogy of Faith and the minde and meaning of the holy Ghost is not tyed or peculiar to Rome or the Roman Bishops or to the Pope and College of Cardinals but God gives it to whom he will yea to those who are neither Popes nor Cardinals When one brought Moses word that Eldad and Medad did prophesie and Ioshua out of love unto Moses would have had them forbidden meek and holy Moses answers Would God that all the Lords people were Prophets and that the Lord would put his Spirit upon

them Num. 11.29 Where we see that Moses prays and from his heart wishes that the Spirit of Prophesie and Interpretation were given to all the Lords people So Amos 7. I am no Prophet nor the son of a Prophet and yet he prophecieth And 2 Pet. 1.19 The Apostle saith That Prophesie is not of any privat Interpretation but it is the work of that Spirit wherby also the Prophets spake and this he gives to whom he will 1 Cor. 12. And therefore this Spirit and power and privilege of interpreting of Scripture according to the proportion of faith is not given onely to the Pope and his Cardinals Eighthly if by these words whatsoever thou Answ 8 loosest be meant the interpretation of Scripture than by these whatsoever thou bindest must necessarily be understood the obscuring of Scripture and so this must belong to Peter and his successours as well as that and indeed those who would be called Peters successours chuse this part to themselves a Ames Bel. enerv p. 52. t. 1. Ninthly Bellarmine in the proof of his Major Answ 9 proposition offends many waies namely I. Because he saith that under the names of the Keys the supreme power of judging is given to Peter and his successors whereas indeed there is given onely the Ministery of loosing and remitting of sins and of explicating the doctrines opinions and controversies of Religion Scharp de sacra Script 106. II. He offends because he saith that to Peter and his successours was given power not onely to pardon sins but to loose all bonds for Christ speaks here of pronouncing remission and pardon to the penitent but not to all hand over head to whom the Pope pleaseth but of dissolving and untying other bonds our Saviour speaks not III. He sins in saying That those to whom the Keys were given have power to dispense with those Laws which were enacted and ratified by God himself and with those punishments which were inflicted by God himself That which God commands a man to do he may omit by a dispensation from the Pope and that without sin that which God chargeth men not to do may faultlesly be done if the Pope give leave those punishments which God inflicts upon offenders may be taken off by the Pope And thus we see that the Pope is not onely by them exalted above all that are called Gods that is all Magistrates and Rulers but even above the Lord of heaven and earth for he can take men out of Gods hands he can free them from his hands yea he can deliver them from his commanding and condemning power IV. The Cardinall offends by his frivolous distinction of Whomsoever and Whatsoever because our Saviour in this place speaks onely of loosing of sins and of binding men for their sins as is evident from Mat. 18.18 19. and Iohn 20.23 Answ 10 Tenthly we grant that Peter had a Ministeriall power of binding loosing but not of binding or loosing What he would or Whom he would or As he would as the Pope arrogantly claims in his unbounded power because he must onely teach those things which are commanded him and dispense those things which were committed unto him aright that is according to the direction and prescript rule of God b Mat. 18.20 Act. 2.4 Gal. 1.8 Answ 11 Eleventhly by the successors of Peter we must understand either I. The Pope onely and thus we deny that the Keys were given to Peter and his successours because the Pope doth neither exercise the doctrine nor the works of Peter Or else II. All Bishops together and if thus then we must either understand it First of all and every Bishop that hath been in the Church since Peters time and in this sense we deny also that the keys were given to Peter and his successours for it is true which Ambrose saith lib. 1. de poenit cap. 6. Non habet Petri haereditatem qui fidem Petri non habet He is not the heir of Peters place who is not heir of Peters faith Or Secondly we understand it onely of those Bishops and Ministers who follow Peters Doctrine And in this sense we grant that the Keys were given to Peter and his successours Answ 12 Twelfthly and lastly Peter in his extraordinary office had no successour at all much lesse the Pope and if he had then so had also the other Apostles who had the same power and consequently there is not one onely supreme and chief Judge of all Controversies in the earth but many namely all the successours of all the Apostles as well as the successour of Peter Quest Why is the power of the Keys necessary Answ The power of the Keys is necessary in many regards viz. First in respect of the Commandement Mat. 18.17 Secondly in respect of the purity of the Sacraments because they are holy mysteries therfore God will have the power of the Keys to be executed that all impure persons may be kept back from his holy Table reade 1 Cor. 5.5 and 11.28 Numb 11.31 Deuteron 17 12. Matthew 5.24 Thirdly in respect of Gods glory for God is reproached and despighted if without difference the wicked and blasphemers go in the number of his children Fourthly in respect of the safety of the Church which shall be punished if she wittingly and willingly prophane Christs Sacraments Fifthly in regard of the safety of sin●ers that they being often admonished may return unto repentance Sixthly in respect of others lest they should be corrupted 1 Cor. 5.6 Seventhly in regard of those who are without lest they which are not yet members of the Church be deterred or kept backe from submitting themselves unto the Church by the evill example of some within it and therefore the power of the Keys is to be executed upon offenders that the mouths of those without may be stopped seeing that the Church doth not winke or favour but punish such offenders Eighthly in respect of sinners that from them punishment may be averted because the wicked approaching unto the Lords Table oat their own condemnation Wherfore that this may not come to passe the Church is bound to provide that such approach not thither § 9. Whatsoever thou bindest on earth shall bee Sect. 9 bound in Heaven and whatsoever thou loosest on earth shall be loosed in Heaven How doth it appear that by this committing Quest. 1 and giving of leave and power to bind and loo●e there is no primacie or externall power of ruleing promised as the Papist affirm there is First these Keyes are called the Keyes of the Answ 1 Kingdome of Heaven and therefore it is cleare that they speak not of any worldly Domination or power Heaven and the Kingdome of Heaven that is life eternall being out of the limits and bounds of this world yea they are called the Keyes of the kingdome of Heaven because they send us to another Kingdome and to another kind of life the end of them being to make us Heavenly hearers and to blesse us with

Church out of our love unto the children of God who are offended by them and with them as was said before Fourthly wee may begge this even out of Answ 4 our love unto themselves who are for the present both Gods enemies and the Churches for I. We desire the Lord to lay some affliction upon them though it be heavie that thereby they may learne to feare God And so by the punishments of their bodies their soules come to bee saved in the day of the Lord. This is good and profitable for them II. If temporall affliction will not humble and bring them home then we desire God to remove them away by death speedily that so their punishment may bee lesse in hell fire For if they should live longer they would sinne more and worse wicked men growing daily worse and worse and consequently their eternall judgement would bee so much the greater and more insupportable And the lesse their punishment is the better it is for them Will God heare these imprecations Certainely hee will hee hath promised to Quest 6 heare his childrē when they pray for vengeance against their owne particular enemies Answ and persecutors Luke 18.7 much more then when they pray against those who are both the enemies of God and adversaries also unto his Church Who are these enemies whom we must pray Quest 7 against First those who by their sinnes dishonour Answ 1 God the Lord is displeased with all sinnes but his name is dishonoured by some sinnes more then others and by the sinnes of some men more then others Now the more that any man dishonours God by his sins the more sure he is of perdition destruction except he repent because he is one of the Lords chiefe enemies Secondly those who by their sinnes glve a Answ 2 publike scandall to the profession of religion are great enemies both to God and his Church Thirdly those who sinne with a high hand Answ 3 and are insolent in their wickednesse against either God or his Church are some of these enemies who shall certaine●y perish Fourthly those who sinne desperately without Answ 4 repentance being obstinate in their transgressions and not mourning for their iniquities are of this number which the Lord will be avenged of when his children cry unto him to declare himselfe unto the world to bee King of Kings by the destruction of his and their enemies And thus much for this exposition of these words Thy kingdome come Secondly Adveniat regnum Thy kingdome come is taken for perficiatur and hath reference to the Kingdome of mercy Now in the words thus understood we begge many things at Gods hands To wit both that we may be Freed from the false Church to wit both of Sathan and His Ministers that is Persecuters And Seducers which are either Atheists Or Superstitious persons Brought into the true Church and this we desire both for All the godly that First the Church may be consummated Secondly that it may bee glorified to wit by the extension of the Limits and bounds thereof And Holy profession thereof And Pure life and good examples of professors Thirdly that they may enjoy the meanes viz. The word and The power of the Spirit with the word Our selves that we may be brought both into the Kingdome of Grace in this life Glory in the life to come Having all these severall particulars to handle in another place I will here onely speake a word or two of the two last wherin we pray that both wee and all the elect may first bee brought into the kingdome of grace and afterwards into the kingdome of glory Quest 8 Can we of our selves or by our owne power come unto the Kingdome of grace Answ To this Gerson answers Signanter dicitur in oratione Dominicà Adveniat regnum tuum id est ad nos veniat quia virtute nostra ad ipsum pervenire non possumus Very significantly doth our Saviour in this verse say Thy Kingdome come that is let it come unto us because wee by our owne power and strength are not able to come unto it Quest 9 If it be thus then how can wee promote or helpe forward this Kingdome of grace and Christ Answ We must strive to advance propagate and enlarge this Kingdom of grace by these meanes namely First by prayer as in this verse Secondly by submitting of our selves unto God by true obedience suffering him wholy to rule beare sway in our hearts by his blessed spirit Thirdly by opposing and resisting as much and as farre as lawfully we may the enemies of Christ and his Church Fourthly by comforting and helping the Church and children of God to our abilities we must doe good unto all but especially unto the houshold of faith that the faithfull who are in any distresse may be comforted and others thereby encouraged to strive to be of that societie and fraternitie who will not see one another lacke Fifthly by a good life and holy conversation for that is a meanes to convert others unto the faith and bring home erring sheepe unto Christs fold Phil. 2.15 and 1 Pet. 2.12 Quest 10 Why must we be thus carefull by all waies and meanes to bee made members of Christs Kingdome upon earth Answ 1 First because we have an expresse Commandement for it Mat. 6.33 Seeke first the Kingdome of God and the righteousnesse thereof Answ 2 Secondly because wee have the constant example of all the faithfull for it whose principall care hath beene still for this Answ 3 Thirdly because wee have bound our selves with an oath both in Baptisme and the Supper of our Lord that we would forsake the kingdome of Sathan and submit our selves to this Spirituall kingdome of Christ Answ 4 Fourthly because the subjects of this Kingdome are interested and made heires of all good things in this life both temporall and spirituall Mat. 6.33 Rom. 8.32 and 1 Cor. 3.21 Answ 5 Fifthly because the Citizens of this spirituall Jerusalem shall be made eternally happie and blessed in that Jerusalem which is above in the Quest 11 life to come Who are carelesse and negligent of helping forward this Kingdome of Christ and grace First those who are altogether negligent in praying fervently for the amplification and extension of this kingdome Answ 1 Secondly those who cannot endure the Answ 2 yoake of Christ but disdainefully and reproachfully cast it off from their necks Psal 2.2 3. Thirdly those who mani●estly and openly Answ 3 or closely and secretly warre and fight for the sworne enemies of Christ sinne sathan and the wicked opposers of the Church truth These are I. Secure sinners who sleepe in their iniquitie and cry tush no evill shall come unto them although they be not the servants of Christ but the slaves of sinne and sathan II. Those who dispute and pleade sinnes and the devils cause that is argue and reason for the upholding bolstering and maintaining of sinne III. Those who speake for side and take part with wicked