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
and despiseth that inestimable sacrifice offered up by him yea there is no name for him to bee saved by who blasphemes the name of the onely Mediator and Redeemer Iesus Christ our Lord. III. Because God in his justice will not suffer that his holy Spirit which is the Spirit of truth should be taxed with lying and falshood which is the direct sin of those who commit this unpardonable offence IV. This sinne is called irremissible because it so casts them into the power of Sathan that they can never returne from that captivity and bondage For as the Saints and faithfull have the testimony of the Spirit which assures them that they belong unto God not unto Sathan So these blasphemous Apostates have a certaine testimony of their owne hearts and consciences that the Devill holds them and will hold them unto the end Now that testimony given unto the Saints may bee called the seale of the Spirit and this given unto these blasphemers the signe or Character of Sathan How many things concurre to the making Quest 4 up of this sinne against the Holy Ghost or how many things are required in him who commits it First three things concurre to the making up Answ 1 of this sinne namely I. Abnegatio veritatis a deniall of the truth against knowledge and conscience II. Apostasia universalis an universall apostacy and falling away from Christ and not some particular sinne committed against the first or second table of the Law III. Rebellio a rebellion arising from the hatred of the truth conjoyned with a tyrannicall sophisticall and hypocriticall opposing thereof both in the doctrine and profession thereof Hence it appeares Secondly that in him who commits this sin Answ 2 unto death it is necessary there should be these foure things to wit I. Hee must have a knowledge of that truth◠which hee opposeth Hence every sinne though never so great committed of ignorance is excluded yea although it arise from a certaine malice against the Sonne of man himselfe as did that sinne of Pauls in persecuting his members For blasphemy against the Holy Ghost cannot be forgiven but that great sinne arising from an ignorance of the truth committed against the Sonne of man was pardoned 1 Tim. 1.13 II. It is necessary that this knowledge of the truth doe not onely swim in the braine but so sinke into the heart that there be a full and deliberate assent to the truth And hence all sinnes are excluded which are not committed and acted of set purpose and out of deliberation against the knowne and acknowledged truth For blasphemy shall never be forgiven but sinnes suddenly fallen into may be pardoned as wee see by Davids transgressions Psalme 32.5 c. and 51. III. It is requisite that this knowledge which is opposed bee not acquired by study meerely or by strong and undeniable arguments or principles but by a supernaturall perswasion of the Holy Spirit Hence then all sinnes are excluded which may be in a Gentile or any man simply Atheisticall as the obduration of Pharaoh the presumption of Manasses and the finall impenitencie of the wicked For the sinne against the Holy Ghost presupposeth the operation of the Holy Ghost in the heart and therefore cannot be pardoned but there may be obduration presumption gloriation in sinne yea finall impenitencie in those who never were made partakers of any such grace or light or knowledge or operation of the Spirit and therefore if any such would but repent as Manasses did they should be pardoned as he was IV. It is necessary that this perswasion bee not only of the truth of the word but of the goodnesse thereof also when wee perswade our selves that the Gospel is true yea that it is good in it selfe and so good that happy shall we be if wee receive and obey it but miserable if we reject and sleight it Hence the sinnes of hypocrites and all formall Professors who have onely some knowledge of the truth and make only some out-side shew of Religion but are not affected with the goodnesse and sweetnesse thereof are excluded from blasphemy which never can be forgiven for those may repent and find mercy but this blasphemer cannot Quest 5 How many things are included in this sinne against the Holy Spirit Answ 1 First it includes not onely a contempt and neglect of the Gospel but also a rejecting thereof yea Answ 2 Secondly it containes a contumelious and reproachfull rejecting of the Gospel which is called the trampling of the Sonne of man and the blood of the Covenant under feet as an impure thing Now under this particular are comprehended malice hatred blasphemy and persecution and hence these Apostats are called Adversaries Heb. 10.27 From blasphemy then by this particular are excluded all back-sliding and denying of Christ and sinnes of presumption which arise either from infirmity or passion For Peters denying of his Master may be called properly Apostacie but not properly blasphemy because it proceeded from weakness not from malice Answ 3 Thirdly it includes a contumelious rejection of the Gospel against knowledge Hebr. 10.26 whereby are excluded sinnes of malice which spring from ignorance as Pauls did Answ 4 Fourthly it comprehends a contumelious rejection of the Gospel against conscience which Paul cals voluntariè to sinne willingly And hereby are excluded sinnes arising from carelesnesse or presumption or a perswasion of impunity or from a sleepie conscience as the sinnes of Manasses did Answ 5 Fiftly it includes a voluntary contradiction and opposition of the internall and supernaturall worke of the Spirit Heb. 10.23 for this is to reproach the blessed Spirit and the grace of the same Quest 6 How doth the greatnesse of this sinne of blasphemy appeare Answ It appeares by a serious consideration and view of the nature thereof Here then observe First of all other sinnes this harmes nature most because none casts men so farre from pardon as this doth which utterly takes away repentance the only way unto salvation As that is reckoned the greatest sicknesse which doth not only deprive a man of health but also debars and shuts the doore against all meanes unto health Secondly of all other sinnes this is the most grievous by reason of the hurt it doth and of all other the most abominable by reason of the defect of excuse For it takes away all excuse from men and makes them inexcusable They cannot excuse themselves by ignorance because their sinne was against knowledge nor by infirmitie and weaknesse because their consciences will tell them that they sinned out of obstinate and wilfull malice And therefore these mitigations and extenuations of ignorance and weaknesse being taken from them which other great sinners may plead their judgement certainely shall be the more grievous and insupportable Thirdly of all other sinnes this harmes the will and mind most for it makes a man unable to worke the workes of uprightnesse and holinesse That sicknesse is the most dangerous which doth so infect and corrupt
〈◊〉 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
message of the wise men he feares that all his money given to the Romans for his Kingdome is utterly lost Observ Teaching us that an evill conscience alwaies feares and presageth evill it being more clamorous then a thousand witnesses for first the conscience is alwaies at hand quocunque fugis teipsum non fugis c August s Ioh. fly whether thou wilt thou canst not fly from thy conscience Secondly as the conscience is alwaies present so is it alwaies prepared to accuse it selfe as Iosephs brethren did when they were roughly handled by Ioseph they say it is just upon them for their crueltie shewed towards their brother d Gen. 42.21 so Herod the lesse when he heares of Christ he saith this is no other then Iohn whom I have beheaded e Mark 6. Yea thirdly this is the just judgement of God quisquis habet ultorem sceleris f Ambros that every wicked man should have both a Iudge and a hangman an accuser and condemner within himselfe and thus had this Herod when he heares tidings of a King of the Iewes he being but a wicked usurper and cruell tyrant presently feares his owne downefall Sect. 2 § 2. And all Ierusalem with him Hence it may be demanded Quest why Ierusalem is troubled Herod hath no part in the Messias and therefore no marvell if hee feare but Christ was promised unto the Iewes they dayly expect him therefore why are they troubled at this newes First some say the Iewes were troubled onely Answ 1 with the noveltie of the thing but were neither terrified nor sorry for the newes thus once thought Calvin but afterwards disliked it Secondly others answer that either they loved Answ 2 Herod or at least they flattered him Regis ad exemplum totus componitur orbis And therefore seeing hee was troubled in deede they are troubled in shew but Herod so inhumainely tyrannising over them as he did makes me that I cannot imagine this to be the cause of their feare Thirdly wickednesse was so rooted in their hearts and they accustomed to all manner of Answ 3 impiety in their lives that they desire not a peaceable holy and just King who would punish their offences to rule over them and hence afterwards they utterly disclaime Christ nolumus hunc regnare we will not have this man to rule over us Fourthly they were troubled because they feare that this message will exasperate Herods Answ 4 suspition and sharpen his tyranny more against them but this their disturbance implyes something more then this Fiftly I answer they were now at peace although a base peace conjoyned with slavery Answ 5 and tyranny and therefore they doe not desire by new afflictions to prepare a way for the Messias wordly peace thus blocking up the way to Christ they feare to bee afflicted by Caesar and therefore will not acknowledge Christ as wee may see clearely by a place or two The Iewes perceiving the extraordinary miracles that Christ wrought gather together and take councell thus If we let this man alone then all will beleeve in him and the Romans will come and take away both our place and Nation a Ioh. 11.48 And afterwards Christ being accused to Pilate and he desirous to remitt him the Iewes cry out unto him If thou let this man goe thou art not Caesars friend for whosoever maketh himselfe a King speaketh against Caesar b Ioh. 19.12 And therefore for their parts they utterly deny Christ protesting that they have no King but Caesar c Ioh. 19.15 And thus they are troubled when they heare of the King of the Iewes fearing least hereby the Romans should bee incensed against them and so their peace disturbed and their misery renewed §. 1. VERS 4. And when Herod had gathether all the chiefe Priests and Scribes of the people together be demanded of them Vers 4 where Christ should be borne We may observe hence that the Scripture is three manner of waies handled Sect. 1 1. By the Scribes who reade and study the Scriptures that they may understand them Observ and bee able to dispute of those truths contained in them and goe no further then knowledge and the information of the judgement 2. By Herod he desires to know the Scriptures that hee may therby the better know how to oppose Christ sooner to prevaile against him which he feares not but hee shall easily accomplish if by the Scriptures he can but learne where he is Thus wicked men often reade the Scriptures that they may wrest them for the patronage of their sins hence some have learned to urge those examples of Iosephs feasting of his brethren d Gen. 43.34 whereby it is said they drunke and were merry or drunke largely and of Christs turning water into wine at the marriage e Iohn 2. where it is said and when men have well drunken then the worst wine will serve for the justifying or excusing of drunkennesse Thus others excuse their lying by Abrahams and the Mid-wives examples Heretikes they also study Scripture that they may either thereby overthrow Scripture by finding some contradictions and falshoodes in them as they falsly suppose or at least and best that they may finde some medium midst wherby they may defend their errors by wresting and forcing the Scriptures to speak on their side Both these are wicked Gospellers that study the Word of God onely for table talke and the informing of the minde as the Scribes did or who study the Scriptures for some direct wicked end as Herod did 3. The Scripture is handled by the Wise-men for this end that knowing the truth they may follow it they desire in sincerity of heart to know where Christ is that they may runne unto him fall downe before him and with their soules and hearts truely worship him And these only are wise Gospellers who desire to know the will of God that they may zealously endeavour to doe it Sect. 2 § 2. He gathered together the chiefe Priests Quest 1 Scribes It may heere be questioned who these were Answ Intending elsewhere to speake largely of these I wil here be briefe First the name of High-Priest did belong to the prime and chiefest sacerdotall office which office 1. was vitall and continued for terme of life e Numb 3.25 2. now it was become annual continued but for a yere f Ioh. 11.49 18.13 3. This office was now divided betwixt two as it is said Annas and Cajaphas being the High Priests g Luk. 3.2 4. High Priests or as heere Chiefe Priests in the plurall number signifie either those that are of the stocke of Aaron or Eleazar or those who have borne the office formerly for a yeere or those who were governours of the Sanhedrin Secondly Scribe is the name of one of the seven sects that were amongst the Iewes for Answ 2 there were 1. Scribes 2. Pharisees 3. Saducees 4. Hemerobaptists 5. Nazarenes 6. Esseens 7.
the place objected c Pro. 1.13 Thirdly some hide their counsels that they may harme others this is wicked and the practise of wicked men and it is two-fold 1. Vindicando inferendo mala when they desire to bee avenged and to bring some mischiefe and evill upon some one or other and this was Herods intent in this place 2. Supplantando auferendo bona when they have a purpose to supplant some one or other by some bargaines or deprive them of some thing they possesse or to wrong them by some meanes in their estates Now this third sort of hiding and concealing counsels is altogether forbidden for these causes First because it argues a wicked man the truth fears not the light but the sun is an enemy to him that doth evill d Ioh. 3.20 Secondly because it argues a distrust in the providence of God and a confidence in a mans owne wicked prudence thinking God hath forgotten him e Psalm 10 10. and therefore hee must trust to himselfe and his owne carnal wisedome Thirdly because this is a deed full of danger a practise very perilous the Lord having threatned to Judge these wicked secrets f Rom. 2.16 yea to punish them One speaketh peaceably to his neighbour saith the Lord with his mouth but in his heart hee layeth wait shall I not visit for these things and bee avenged of such transgressors g Ierem. 9.89 Fourthly because it is a foolish thing and argues him to bee a foole that doth it h Pro. 10.18 It is a foolish thing I say for a man to hide his counsels that hee may the sooner hurt his neighbour in a double respect 1. Because the time will come when this thy counsel shall bee laid open and made manifest unto the whole world and therefore it is but a folly now to hide it i Luk. 8.17 and 12.2 2. Because even now when thou most closely concealest thy counsel it is most apparent unto three who will bee both witnesses against thee to accuse thee and Judges also to condemne thee It is a great folly for a man to hide a murther from his neighbour and dearest Friend and commit it in the sight of the Judge Jury and his most deadly enemies So here wicked Herod and other wicked men in this kinde hide their bloody intents treacheries and mischievous practises from others when in the meane time they are clearely seene and knowne first to their owne conscience which will be more clamorous then a thousand witnesses against them Secondly to the Divell who will accuse them k Eccles 10 20. Thirdly to God who is greater then the Divell or their own Consciences and will both accuse and condemne them l 1 Ioh. 3.20 §. 1. VERS 8. And Herod said unto the Wise men goe and search diligently for the young child Vers 8 and when ye have found him bring me word againe that I may come and worship him also Wee may observe here that although the Sect. 1 Wise men were no wicked men Observ yet a wicked man goes about to abuse them by making them instruments and co-workers with him in his wickednesse they must search out the child and finding it bring him word that he may slay it Teaching us that oftentimes the righteous are in great danger to bee abused by the wicked unto wickednesse m 2 Sam. 15.11 c. and that for these three causes First because familiar friends can scarce deny what they are intreated as Iehoshaphat said unto Ahab I am as thou art my people as thy people n 1 King 22.4 And hence oftentimes they consent through their friends importunitie to that which is evill Secondly because wicked men are crafty like unto the Lapwing crying most when they are farthest from their neasts hiding their hearts from him whom they meane to deceive yea under good actions they can hide and cover wicked intentions as Herod did here both with the Wise men Chiefe Priests and Scribes Thirdly because charity is not suspicious but alwayes hopes the best and therfore oftentimes is most quickly deceived Sect. 2 § 2. That I may come and worship him It may here bee asked Quest why doth not Herod say venit eamus come let us goe but I prae sequar goe before and I will follow after Answ 1 I answer first because hee was idle he would not take the paines to seeke Christ Answ 2 Secondly hee is here in a type of wicked and carnall men who stand in neede of fore-runners unto Christ Answ 3 Thirdly because if he had gone with them he might have been hindred by them from his purpose and therefore hee goes not but awaits untill they bring him word of the place of Christs abode that then privily he may destroy Sect. 3 him and not be hindered by any Observa § That I may come and worship him Wee see Herod pretends one thing but intends another Praetendit cultum praeparat cultrum he saith he will come and worship him but the Fox intends to come and worrie him Hence it may be demanded Quest Whether is all Dissimulation evill or not To this it is answered First Dissimulation is Answ 1 the wicked mans instrument unto wickednesse and therefore to be eschewed by all good men Secondly Dissimulation is a kinde of lying Answ 2 mentiri est contra mentem ire a August to lye is to speake against a mans knowledge but dissimulation is contra mentem ire to speake or pretend outwardly that which our heart neither thinkes nor intends and therefore it is no other thing than lying b 1 Pet. 2.1 Thirdly a Christian mans minde should Answ 3 be simple not double God hath given us but one tongue and one heart that wee should not bee double-tongued nor double-hearted c 2 Cor. 1.12 11.3 but we must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Phil. 2.15 sincere and of single hearts and therefore all dissimulation is to be avoyded Fourthly the end of dissimulation is deceit Answ 4 but this is evill fraud binding but loosing not and therfore seeing dissembling tends and leads unto evill as evill in it selfe it is to be eschewed It may be objected Sometimes certainly it is Obiect 1 lawfull to dissemble as the Father sayth e August Aliquando bonum est verum celare nunquam falsum dicere although wee are never allowed to speake an untruth yet sometimes it is convenient to conceale part of the truth which is nothing else but a kinde of dissimulation and therefore all dissembling is not forbidden Answ I answer there are two things here to be distinguished to wit Dissimulatio Dissembling which is cōmitted either Loquendo by speaking deceitfully and this is a lye as Herod here promiseth to worship him but purposeth no lesse Tacendo by silence holding ones peace or a hiding of a mans own counsel and this is lawful f Pro. 29.11 that is if thou do it
that the sence is the Church of the old Testament is now abolished and the Church of the New Testament is ready to take place by Christs comming and therefore repent It may be asked againe Why is it called the Quest 2 Kingdome of Heaven I answer for these two causes Answ the first is negative and belongs unto the Jewes left that they should any longer expect an earthly kingdome they thought that when Christ came they should be made free from their Roman bondage as the Samaritane woman sayd when the Messias comes restaurabit omnia hee will restore all things g Ioh. 4.25 but Christ doth contradict this positively affirming that his kingdome is not of this world h Ioh. 18.36 The second cause is affirmative and belongs unto us that we might know the state and dignitie of the Evangelicall Church as if holy Iohn here would say I call you not unto the Roman or Chaldean or Egyptian or Assyrian or Persian Kingdome I invite you not unto a fraile wavering earthly mortall and momentary Kingdome but unto a coelestiall the Kingdome of heaven Teaching us Observ that the Church of Christ is an heavenly Kingdome it is thus called by the Evangelist elsewhere the kingdome of heaven is like unto a man which sowed good seed in his field i Matth. 13.24 And againe the kingdome of heaven is like unto a man that is an house-holder k Matth. 20.1 And againe he that is least in the kingdome of heaven is greater than Iohn Baptist l Matth. 1◠11 Here a doubt may arise How doth it appeare that the Gospell of Quest 3 Christ is an heavenly kingdome seeing it is in and upon the earth I answer Answ It appeares to be such three manner of wayes First by the King thereof Secondly by the People thereof Thirdly by the state of the Kingdome First the Gospell appeares to be an heavenly Kingdome Rege by the King thereof which is Christ an heavenly King m Esa 9.6.7 Zach. 9.9 Heb. 1.8 2.9 Secondly the Gospell appeares to be an heavenly kingdome Plebe by the People because the subjects hereof ought to bee heavenly according to that of the Apostle the Christians conversation should bee in heaven n Phil. 3.20 and that in a double regard both extra and intus in the life and in the heart First extra in the outward man our life must bee pure and Angelicall immaculate and unblameable in the sight of the world o Phil. 2.15 Secondly intus in the heart and inward man and that in a two-fold respect both I. in the judgement the vaile being taken away from our mindes and understandings p 2 Cgr. 3.16 wee hereby being made more able to discerne betweene those things that differ not being now children in understanding but men q 1 Cor. 13 12. And II. in the affections when they are set upon those things that are above not upon those things that are beneath r Col. 3.1 ◠hungring and longing in our soules to bee made partakers of them rather than all temporall treasures with Saint Paul desiring to bee dissolved s Phil. 1.23 that we may bee clothed with our house which is in heaven t 1 Cor. 5.2 Thus the Subjects of this kingdome should learne and labour to know what is good and heavenly to love what is good and heavenly to doe what is good and heavenly because they are subjects of a kingdome which is heavenly Thirdly the Gospell appears to be an Heavenly kingdom ex regni statu by the state of the kingdome that is first by the present state therof because now it is spiritually governed by the holy Spirit the Ministers of the Gospel secondly by the future estate thereof because it leads and brings unto heaven and the heavenly kingdome to that immortall inheritance and eternall happinesse which wee cannot bee deprived of a Luk. 12.32 and 1 Pet. 1.4 And for these causes and considerations it is most aptly called the Kingdome of heaven Sect. 5 § 5. Is at hand It may here bee demanded how doth this kingdome approach Quest I answer first negatively not by removeall Answ 1 or change of place or by any mutation in God this kingdome doth not come from some remote place nearer now unto them then it was or from the Lord who is now of another minde then hee was Secondly affirmatively it drawes nigh unto Answ 2 them by the manifestation thereof by Christ Teaching us Observ that the preaching of the Gospell doth bring the kingdome of God unto us Whence it is called the Gospell of the kingdome Mat. 4.23 and 9.35 and Mark 1.14 and that in a double regard First because it is the means of regeneration Wee being begot by this incorruptible seed the Word of God b 1 Pet. 1.23 and without holynesse and purity the fruits of this regeneration there is no salvation c Hebr. 12.14 secondly because it begets faith for that comes by hearing and hearing by the word d Rom. 10.14 and without this faith we cannot please God e Heb. 11.6 §. 1. VERS 3. For this is hee that was spoken of by the Prophet Esaias saying the voice of one Sect. 1 crying in the Wildernesse prepare yee the way of the Lord make his paths straight § 1. Prepare ye the way Vers 3 What need is there now of preparation seeing that Christ is already Quest 1 come into the world neither is there any further expectation of him untill the day of judgement I answer first Christ is not to bee expected Answ 1 Corporally but Spiritually for although hee bee in heaven where hee shall remaine untill the last day when hee comes unto judgement yet notwithstanding he comes daily unto us both by his word and by his Spirit seeking an habitation and dwelling with us I stand at the doore and knocke saith Christ to see if any will open unto me that I may come in to him and sup with him f Apoc. 3.20 And therefore seeing that hee thus comes unto us it is necessary that we should prepare to entertaine him Secondly there is great need that wee should Answ 2 prepare to meet and receive Christ in regard of our naturall condition which is this that unlesse wee bee totally changed wee can have no communion either with God or our Lord and Saviour Jesus Christ for hee is Righteousnesse it selfe Truth it selfe Wisedome it selfe Goodnesse it selfe Holynesse it selfe yea Perfection it selfe but we are transgressours lyers foolish prophane wicked yea altogether sinfull and therefore before there can be any cōmunion betweene our Christ and us there must be a change wrought in us wherefore it is necessary that wee should prepare and purge both our hearts and lives that so he may be pleased in mercy to come unto us Secondly it may be demanded wherein doth Quest 2 this preparation consist I answer from the Prophet Answ Every valley must be
Exod. 20.7 but will cut off the swearer from the face of the earth Zach. 5.3 and Hosea 4.2 Answ 7 Seventhly because of all other sinnes it is committed without shame the Thiefe blusheth if he be taken stealing the deceitfull person if hee be taken lying or using false waights and false measures the Drunkard is ashamed of his drunkennesse after he is himselfe the Usurer is partly ashamed of his trade as appeares by his privacie therein and excuses thereof and protestations that if he were certainly convinced that it were sinne he would leave it the Adulterer is ashamed to be taken in the act or to be known to have committed folly with a Harlot but the ordinary swearer never seeketh to hide his sin never goeth about to excuse his sinne never blusheth for his sinne Eighthly because of all other sinnes it is against Answ 8 the face Name and honour of God Ninthly it is a thing condemned by all Religions Answ 9 the Turkes Papists Anabaptists and who not doe utterly condemne dislike disallow and prohibit it Tenthly because it is a thing very hard to be Ans 10 left Nemo novit nisi qui expertus quam cifficile extinguere jurandi consuetudinem August s None can imagine how hard a thing it is to leave the habit and custome of swearing but onely hee who hath beene a common swearer and hath laboured to leave it Eleventhly because hee who accustometh Ans 11 himselfe to swearing cannot be free from perjury He who speakes much cannot but speake something too much hee who useth many words must needes use some unseasonable words so hee who accustometh himselfe to sweare often cannot but sometimes sweare falsely And therefore we had need be carefull this vulgar horrid impiety of common to avoid swearing Some object againe men will not beleeve me Object 3 except I sweare and therefore what should I doe Chrysostome sup gives three answers hereunto Answ 1 First rather let them not beleeve thee then offend thy God It is better that others should call the truth of that in question which thou affirmest then thou be questioned by God in his wrath for affirming it unto them with an unlawfull oath Secondly men will beleeve thee the worse Answ 2 for swearing oftentimes a man is not beleeved when he sweares the truth because hee sweares it or because swearing is customary unto him Thirdly rather loose saith the Father the Answ 3 thing in question then sweare for it if thou canst not have thy own without swearing then lose it This must be understood 1. of light and triviall things which are of no great moment neither will hurt us though wee lose them 2. Of rash oathes not of oathes solemnely and seriously taken before a lawfull Magistrate Whether is it lawfull to enforce one to swear Quest 4 and take an oath or not For a Magistrate to impose an oath Answ cannot be altogether forbidden or disliked with these limitations 1. If the thing be waighty 2. If otherwise it cannot be knowne § 4. Neither by Heaven nor by Earth nor by Ierusalem nor by thy head that is by no creature at all Quest 1 Why is it not lawfull to sweare by any creature at all Answ 1 First because they are none of ours But of this afterwards Answ 2 Secondly because it was never lawfull nor warrantable sometimes it was and is allowed to sweare by the Name of God upon some weighty occasion but never by any creature Answ 3 Thirdly because hee who sweares by any creature sinnes in a double regard namely I. Because he sweares which he should not at all in his usuall discourse II. Because he doth idolize a creature and deifie the thing which hee sweares by For the understanding of the second particular observe that hee that sweares performes three things First hee calls God to witnesse the truth of that which hee affirmes Secondly he doth oblige himselfe herein to honour God for an oath is a part of Gods worship as we may see Psal 63.10 Esa 45.23 and 48.1 and Ierem. 4.2 Thirdly he desires God to be revenged of him if he speake not the truth or if he performe not his oath And thus hee who sweares by any creature doth I. call it to witnesse the thing affirmed II. Doth oblige himselfe to worship it as a God And III. Doth entreat it to punish him if he falsifie his oath and so doth idolize and deifie a creature setting it up as a God Quest 2 Is it not lawfull to sweare by the Creatures indirectly Have not many deare and precious Saints done this Did not Elisha say unto Elijah As the Lord liveth and as thy soule liveth I will not leave thee 2 King 2.4 and repeates the same words againe vers 6. So the good Shunamite saith to Elisha as the Lord liveth and as thy soule liveth I will not leave thee 2 King 4.30 And so Paul I protest by your rejoycing that I dye daily 1 Cor. 5.31 So good Hannah saith to old Eli as thy soule liveth my Lord I am the woman that stood here before thee c. 1 Sam. 1.26 And thus Abner saith to Saul concerning David as thy soule liveth oh King I cannot tell 1 Sam. 17.55 Now all these are indirect swearing by the creatures and therefore may not we by their examples obliquely sweare by them also First in generall if any of the Fathers or Answ 1 Saints have sworne amisse wee must not therefore imitate them therein for we have Lawes to be regulated by and not the examples of men though holy Secondly these phrases as thy soule lives or Answ 2 as my soule lives or as I live is no more than if we should say in truth or the thing which wee affirme is as true as our soules live and so is no oath except we sweare by it as Ioseph did By the life of Pharaoh Thirdly Peter Martyr answers that the Answ 3 name of a creature may be added two manner of wayes to wit 1. activè actively as here when a man sweares by the heaven or earth c. and this is never lawfull for so a man makes the creature his Judge 2. Passivè passively which may be lawfull For the understanding hereof observe That some oathes are First Simple namely a direct and plaine attestation or calling upon God or some creature for witnesse of what is said as by Heaven or Pharaohs life Secondly compounded that either with a Blessing as Pharaoh said so let the Lord be with you as I will let you goe Exod. 10.10 Curse as David said God doe so and more also if I destroy him not l 1 Sa. 25.22 Now in this sense it is lawfull to adde the name of a creature that is with this addition saxit Deus The Lord grant that thy soule may live and thus Ioseph had not sinned if hee had said no more but this The Lord grant that Pharaoh may live Thus we see how carefully wee should avoid all swearing
apple by his skinne nor God a good man by his face The Wolfe hath as smooth a skinne as the simple sheepe the sower Elder a fairer barke then the the sweet Iuniper Truth is naked falshood covered An empty vessell hath a lowder sound then a full barrell And therefore the Lord will not doe as man doth looke upon the outward appearance but hee lookes upon the heart 1 Samuel 16.7 and requires not the outward worship without the service of the heart as is evident from his owne mouth For I spake not unto your Fathers nor commanded them in the day that I brought them forth of the Land of Egypt concerning burnt offerings and sacrifices But this thing commanded I them saying obey my voice and I will bee your God and you shall be my people c. Ierem. 7.22.23 That is God did not first of all or principally command sacrifices for they were instituted for another end then to please God but he chiefly requires obedience And elsewhere hee doth not require profession Esa 1.11.12 that is without practise Proverb 23.26 Mark 7.6 The Nightingall hath a sweet voice but a ranke flesh the Storkes in India have a pleasant cry but a bloody bill and many have a forme of Godlinesse who deny the power therof from which God will turne away his loving countenance 2. Tim. 3.5 How doth it appear that an outward confession Quest 12 of Christ and profession of Religion is insufficient unto salvation It appeares evidently from these five particulars namely First because it is the manner of the hypocrites to wash the outside of the cup and platter and not the inside Answ to whom belongs onely a double woe Mathew 23.25 And therefore the bare outward Profession and performance of Religion and religious exercises will not serve the turne Secondly because the externall profession of Christ and Religion often springs from an evill roote namely I. Sometimes from the love of promotion and preferment thus many in the flourishing age of the Church counterfeit holinesse for preferments sake And II. Sometimes from a feare of punishment And III. Sometimes from the shame of men And IV. Sometimes from the praise of men and estimation of the world Math. 6.1.5.16 V. Sometimes from gaine and filthy lucre Mathew 23.14 Thirdly because God is a Spirit and therfore they that worship him must worship him in Spirit and in truth Ioh. 4.24 that is I. They must worship him with their hearts And II. They must worship him with their whole hearts And III. They must worship him only and no other with their hearts Wherefore the outward worke alone is not sufficient Fourthly because the heart is a great way from the mouth Pacis quidem nomen ubique est res autem nusquam Isidor All men talke of peace but few keep it Ecclesia nomine armamini contra coelesiam dimicatis f Leâ— epist 83. ad Palestinos Many seeme to arme themselves with the name of the Church who yet indeed fight against the Church Diabolus excogitavit novam fraudem ut sub ipsonominis Christiani titulo fallat in cautos g Cypr. de simplicitate Praelatariâ—â—â— The Devill hath bethought him of a new deceit namely under the name of a Christian to delude the ignorant and unwarie And therefore seeing there are so many who draw neare unto God with their mouthes and not with the heart Mathew 15.9 â— bare profession onely will neither serve God nor save us Men naturally would have the outside to be good although the Lineing be but rotten ragges and their cloath to have a fine dye though a course threed The Fowle may have faire feathers and ranke flesh the Fish glistering scales without and yet rotten The Amber-Stone will burne outwardly Freeze inwardly and the barke of the Mirtle Tree which growes in the mountaines in Armenia it as hot as Fire in the taste and as cold as water in the operation Thus the heart lieth a great way distant from the mouth and therefore the mouth is not alwaies the interpreter of the heart but often faints and counterfeits that which the heart thinkes not Wherefore the outward confession of Christ and profession of religion wil not save us Fiftly many relapse and fall finally from their profession as appeares plainly by these places Mathew 13.20 Iohn 6.66 Hebr. 10.25 Now onely they who endure unto the end shall be saved And therefore outward profession will not save us Quest 13 How many sorts of false and outward professours are there Foure to wit Answ First ignorant who are without the knowledge of the grounds and principles of Religion Secondly stupide and blockish who professe ore tenus with their mouth but without sense or life Thirdly unwilling thus Julian the Apostate in spite of his teeth was forced to acknowledge the divine power of Christ Vicisti Galilee and thus also doth Sathan Math. 8.29 Fourthly mixt thus the Samaritanes worshipped God and Idols 2. King 17.27 c. Qu. 14 How may wee know whether we be onely outward professours Answ 1 First negatively wee cannot know it by our outward appearance for that may deceive us Silenus Pictures were without lambs and Doves but within Wolves and Tygres so many inwardly are ravening Wolves who outwardly seem innocent lambes Experience teacheth us that the finest Scabbard hath not ever the bravest blade nor the goodliest Chest the most rich treasure neither is every bird with white Feathers a simple Dove nor every faire Lais a faithfull Lucrece And therfore let us neither measure our selves by our outward appearance nor trust in our externall profession but search our hearts and our iâ—ward man Answ 2 Secondly the notes and markes of outward professours are these namely I. They thinke profession better then practise and to seeme better then to be good indeed The Macedonians thinke the hearbe Beet which looketh yellow in the ground but blacke in the hand better seen then touched So many thinke it better to looke upon Religion then to undertake it and hold the speculation thereof to be preferred before the practise The Camelion draweth nothing into the body but aire and nourisheth nothing in the body but Lungs so many heare and reade onely for Table talke and outward shew but not for true practise And therefore let us examine our selves whether wee thinke it better to seeme good or to be good and whether we take more paines to approve our hearts unto God or our outward man unto the world II. Outward professours are more given to their pleasure and belly then to the service of their God Philip. 3.19 For many walke and yet are the enemies of the Crosse of Christ whose end is destruction whose God is their belly and whose glory is their shame who mind earthly things These thus described by the Apostle had been professours and it seemes still were and yet these foure things are predicated of them namely First that they are enemies of the Crosse of Christ And
should betoken Saint Peter to be the foundation-stone yet so likewise were the other Apostles called the stones of the Church Card. Cusan de Concord eccles lib. 2 Cap. 13. Fifthly although Peter were both the foundation Answ 5 and head of the Church yet the Pope is not For although they say that Peter was Bishop of Rome yet it cannot be proved by Scripture but rather the contrary For if he had been at Rome when Paul was there amongst many others hee would not have forgotten to mention him having divers occasions thereof especially he would not have wrapped him in the common charge that all had forsaken him 2 Timoth. 4.16 yea again Peters proper charge being amongst the Jewes who were never frequent or many at Rome Galath 2.7 after the few that were there were banished from thence Acts 18.2 what likelyhood was there that he would most reside there where they had least to doe except they will say that Peter loved his ease and pleasure as the Popes of Rome doe And therefore they might have had more colour to have made S. Paul Bishop of Rome who was there and writ an Epistle thither and was the Apostle of the Gentiles then St. Peter seeing he never writ any Epistles to Rome never set foot in Rome that they can prove nor ever was properly the Apostle of the Gentiles but of the Iews which the Romans were not Again if it should be granted that Peter was at Rome yet there is no colourable probation that he was Bishop there the Bishoprick being a place far inferiour to the Apostleship whereunto he is called 1 Corinth 12.28 Ephes 4.11 yea though Peter were the Bishop of Rome yet it will not follow that the Bishop of Rome is his successour For I. It should have been but a personall right belonging unto him onely For the driving of this wedge more home and close unto them let us observe how Bellarmine lib. 3. de pont rom Cap. 2. § Secundus locus goeth about to prove That Antichrist is but one singular man from the Greeke article as where Antichrist 2. Thes 2. is called The man of sin and the childe of perdition signifying saith he one certain and individuall person and then as though this observation derived from the Greek article were a point of learning and of singular moment hee in a manner insulteth against Protestants for their ignorance herein Et sane mirum est nullum Adversariorum qui tamen jactant linguarum peritiam hoc animadvertisse never considering that by what Argument they would free their Popes in their personall succession from the Title of Antichrist by the same they mainly overthrow that wkich they think to be the very bulwark of all Popery even this succession from St. Peter as thus In this verse our Saviour saith Thou art Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Vpon this the rocke will I build my Church And thus by their own Argument if Peter were Bishop of Rome and was meant by the Rock yet it is not to be extended further then his own person If the Reader would see into how great a strait the Papists are brought by this Argument let him reade our venerable and Reverend Prelate Bishop Mortons Appeal lib. 2. Cap 5. § 4. pag. 146 147. II. If Peter were the Bishop and it belonged to his successours to be so then Antioch where he is said to have sate before he is supposed to have sitten at Rome might challenge it as well and as warantably as they Neither can his death which they suppose to have been at Rome give that priviledge to Rome above Antioch or any other place more then the death of Christ priviledged Ierusalem which by the just judgment of God for the same cause was made an heap of stones III. If Peter were the Bishop of Rome and the Head of the Church and that this did belong to his successours at Rome yet it belongeth to his successours in Doctrine and not to his successors in place only considering that if the Church were builded upon Peter it was in respect of the Doctrine he taught and not of his person Now there have been some Popes Hereticks some Magicians and some in their words no better then Atheists as is proved by our Bishop Iewell and Bishop Morton in many places of his Appeal and therefore these were no successors to St. Peter in his doctrine and consequently not his successours at all Answ 6 Sixthly and Lastly we answer that Christ doth not in this place by Rock understand Peter but himself which Peter confessed Now because this is the very life marrow and sinewes of this objection we will proue it plainly and that I. By some of our Holy Martyres as for example First Iohn Husse saith That Christ in saying upon this Rock c. did not purpose to build the Church upon Peter but upon himself who is the true rock for as much as Iesus Christ is the only head and foundation of every Church and not Peter Fox pag. 610. resp ad artic 9. Secondly Sir Iohn Bortwike Knight condemned for the truth in Scotland anno 1540. thus declareth his mind As Abraham tooke his name of the multitude which should come of his seed so Peter was named of the Rocke but Abraham was not the multitude it selfe no more was Peter the Rocke for the Church should bee staied upon a weake foundation if Peter were the ground thereof who being amazed and overcome with the words of a little wench did so constantly deny Christ Fox 1260. II. By some of the Fathers who have expounded this place not of Peters person but of his faith built upon the true Rocke Iesus Christ Fides est Ecclesiae fundamentum Ambrose de incarnat Cap. 5. Petra est quisquis c. Every Disciple of Christ that drinketh of the spirituall Rocke is a Peter and a Rocke Origen Tract 1. in Matth. So Augustine by the Rocke here understands Christ s Super hanc Petram c. Vpon this Rocke Peter which thou confessest and upon this Rocke which thou acknowledgest when thou said Thou art Christ the Sonne of the immortall God upon this Rocke will I build my congregation that is upon my selfe the Sonne of the ever living God upon me will I build it and not upon thee Againe Aug. s Iohn 21. saith the Church cannot fall because it is founded upon the Rocke of the which Rocke or Petra Peter hath his name III. This may bee confirmed by this reason because Nomen Denominatum the name and the thing denominated cannot both bee spoken of one and the same thing For a stone and stony is not both one faith and a faithfull man are divers things as are also Grammar and a Grammarian Petra is the name from whence Petrus is derived or denominated and therefore the Papists grosly expound this place even as though a man should thus say Aristotle is a Logician and Logicke is the instrument of sciences therefore
word of God Deut. 18.20 Gal. 1.8 Ezech. 13.3 14. and 1 Timoth. 1.3 and 6.3 Although Teachers should neither doe nor speake against the truth 2 Cor. 13.8 Thus the Papists teach I. That the Father may be painted contrary to Deut. 4.15 And II. That Creatures may be worshipped contrary to Acts. 10.26 Revel 19.10 and 22.9 And III. They teach humane devices and will-worship contrary to Colos 2.18 23. Eleventhly they teach divellish doctrines 1 Tim. 4.3 And Twelfthly they despise Authority 2 Pet. 2.10 Iude 8. Thirteenthly they teach lyes and Pias fraudes godly deceits Ierem. 29.9 and 1 King 13.18 How may we beware and avoyd these or What Quest 3 are the remedies against false Teachers and deceitfull workmen Answ 1 First we must not be too credulous and inconstant Ephes 4.14 Heb. 13.9 Answ 2 Secondly we must be frequent and diligent in hearing and reading the word of God 1 Pet. 2.2 Answ 3 Thirdly wee must search the Scriptures and examine those things which are taught by the Scriptures Iohn 5.39 Acts 17.11 Answ 4 Fourthly we must pray unto God to give us wisedome and understanding and to leade us in his truth Iam. 1.5 Psal 119.33 Sect. 2 § 2. Shall bee saved Obser Our Saviour by these words would teach us That the end of all the Promises the perfection of man the very complement of happinesse and the chiefest felicity man can expect or looke for is to be saved with CHRIST in the Kingdome of heaven Read Matth. 5.3 8 10. and 13.43 Marke 10.30 Luke 12.32 and 22.29 and Iohn 3.15 16 36. Quest 1 How doth it appeare that salvation is mans greatest felicity Answ It appeares thus because we were created unto this that God might be glorified by our conjunction with him We were created in the Image of God for these ends viz First that we might enjoy him for a time in grace And Secondly that at length we might enjoy him for ever in glory We I. Know God darkely and imperfectly And II. At last we know him perfectly and clearely 1 Cor. 13. We are now in darkenesse and the image of God is naturally obliterated in us but it shall be restored againe in the knowledge of God Iohn 17.3 and that First in grace And Secondly afterwards in glory which is called life eternall Quest 2 Who are here blame worthy Answ Those who are carefull for all other things and onely carelesse of Heaven and their everlasting happinesse Here observe foure degrees of such men namely First some at first are like bruit beasts wallowing in pleasure and wholly following sense and appetite when they are weary of this then Secondly afterwards they become foolish Rom. 1.21 turning from pleasure unto the world and riches and oppressions and cruelty and covetousnesse and deceit thinking gaine godlinesse 1 Timoth 6. Thirdly then they grow sluggish in Religion beginning with Balaam to wish for heaven and happinesse but in the meane time doe nothing for the obtaining thereof Fourthly if they doe performe any Religious duties and holy exercises then by and by they grow proud Pharisees hoping to obtaine heaven by their owne endeavours or workes of righteousnesse or outward observances and here stop dreaming of salvation and resting in these dreames untill being awakened unto Judgement they find that they are but wels without water and lamps without oyle Quest 3 What is here required of us To labour and endeavour to be made partakers of this salvation Here observe that there are two things to be laboured for Answ namely First that we may enjoy Christ Philip. 1.23 This is the first in our intention though the last in execution and it is a good degree and step unto heaven to long for it and above all things to desire it And Secondly that we may obtaine Christ This goes before the other in worke for we must obtaine Christ by faith on Earth before we can enjoy him in Heaven And therefore we must deny our selves and goe out of our selves placing no confidence or trust in our selves at all but onely in CHRIST JESVS labouring to apply him by faith unto our soules Iohn 5.24 And endeavouring to encrease in obedience faith and all graces untill we enjoy him fully in heaven § 3. This Gospell of the Kingdome Sect. 3 What names Quest or Epithets are given to the Gospell in the word of God First it is called the Gospell and word of God 2. Answ 1 Corinth 2.17 and 11.7 and Ephes 6.7 And Secondly the Gospell of CHRIST Marke 1.1 Answ 2 Colos 3.16 And Thirdly from its quality it is called the good word of God Hebr. 6.1 and 1. Timoth. 4.6 and good seed Matth. 13.23 and sound doctrine Titus 2.1 And Fourthly the Gospell of the Kingdome of God Marke 1.1 and in this verse And Fifthly the word of grace and salvation to those who believe Rom. 1.16 and 1. Corinth 1.21 and Ephes 1.13 14. And Sixthly the word of life Philip. 2.16 both because it shewes us that faith is the way and meanes to come unto life and also because it is a meanes to beget faith and spirituall life in us Seventhly it is called the word of reconciliation and peace because it shewes unto us that reconciliation which is wrought betweene Christ and us 2. Corinth 5.18 19. Ephes 6.15 And Eighthly the word of truth Colos 1.5 and 2. Timoth 2.15 and 1. King 10.6 and 17.24 And Ninthly the word of faith Romans 10.8 And Tenthly the eternall Gospell Revelat. 14.6 And Eleventhly the doctrine of the Spirit 1 Cor. 2.4 And Twelfthly the sword of the Spirit Ephes 6.17 And Thirteenthly it is called seed Matth. 13.33 because it brings forth fruit according to its proper kind And Fourteenthly foode Matth. 24.44 49. And hence feeding is sometimes put for Preaching as Iohn 21.15 And Fifteenthly the word of the crosse because it layeth downe and sheweth unto us the history of CHRIST crucified 1 Cor. 1.17 23. Galath 6.14 And Lastly it is called the Gospell of the glory of Christ 2 Cor. 4.4 and Ephes 1.5 6. and 1 Tim. 1.11 and Ephes 1.12 17 18. The names of the Gospell shew its nature excellency and worth Sect. 4 § 4. This Gospell shall be preached in all the world Object Bellarmine de Roman Pontif. Lib. 3. Cap. 4. urgeth this place as an Argument to prove that Antichrist is not yet come because before the comming of Antichrist the Gospell must be preached in all the world for at his comming all exercise of Religion shall be hindred by reason of the great persecution which shall be under him But there are many great Countries which never yet heard of the Gospell and therefore as yet it hath not bene preached in all the world and consequently Antichrist is not yet come Answ 1 First there is nothing here at all of the comming of Antichrist that being added onely by the Cardinall our Savior layes downe this Proposition viz Before Christs second comming the Gospell shall be preached in all the