Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93702	Rome ruin'd by VVhite Hall, or, The papall crown demolisht: containing a confutation of the three degrees of popery, viz. papacy, prelacy, and presbitery; answerable to the triple crowne of the three-headed Cerberus the Pope, with his three fold hierarchies aforesaid. With a dispelling of all other dispersed clouds of errour, which doth interpose the clear sun-shine of the Gospel in our horrizon. Wherein the chiefe arguments each of them have, for the vindication of their erronious tenents are incerted, and refuted; with a description of such whem [sic] the true Church of Christ doth consist of: as also how, and by whom, they may be gathered, and governed, according to the will, and appointment of Jesus Christ, and his apostles, in the primative purity thereof. / By Iohn Spittlehouse, assistant to the Marshall Generall of the Army, under the command of his Excellency, the Lord Generall Fairfax. Imprimated by Theod. Jennings, and entred in the Stationers Hall.	Spittlehouse, John.	1649 (1649)	Wing S5013; Thomason E586_2; ESTC R203633	304,213	396

Beleevers and so also did the Fathers of the Church expound them words of our Saviour Hoc est corpus meum to be a figure of his body And there is none so childish but knoweth that the figure of Christ is not Christ himself nor the Picture of Peter Peter himself and yet neverthelesse we call the picture by the name of the party they represent as when we see the picture of Peter we say this is Saint Peter and yet we should take him to be a foole that should think this figure or picture to be the corporall body of Peter himself as he was living it being only the representation of him and so of any other SECT 6. IF a man therefore seeke health in the externall signe of the H●alth is not to be sought in the signe Sacrament he may be compared to a fond fellow who being very thirsty inquireth for an Al●-house whereupon one sheweth him an Ale-poole and telleth him there is Ale to be had the ●i●●y fellow understanding him that there was Ale in the poole o● signe sucketh it thinking thereby to quench his thirst 'T is so in the Sacraments for if we seeke health in the outward signe we suck the Ale-poole and labour in vaine but if we understand the Sacraments meaning and so seeke what they signifie and goe to the thing signified we shall surely finde perfect health in which sence the Sacrifices of the Jewes were well allowed and accepted of God but when they forgot the signification and sought their health and righteousnesse in the Sacrifice it self then were they abominable in the sight of God then he cryed out of them by his Prophets and so it is in all other ordinances As for the signe in the Sacrament Paul calleth it bread 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape or Vine saying I will drink no more of the fruit of the Vine c. Mat. 26. 29. and further Nature doth teach us that the Bread and the Wine in the Sacrament retaineth their former nature for the bread mouldeth if it be kept long yea wormes breed in it and the poore Mouse runneth away with it and likewise the wine sowreth and therefore one commenting upon them words of our Saviour saith thus Why preparest thou teeth or belly Crede quod habes habes b●leeve thou hast eaten him and thou hast eaten him So that Christs words must be understood spiritually and not after the letter Obj. The Apostle saith He that eateth or drinketh unworthily eateth and drinketh his owne damnation now how should he be guilty of damnation which receiveth the Sacrament unworthily except it be the very body and blood of Christ which he receiveth Ans He that violently teareth the States Arms breaketh open the broad Seal committeth treason against the State or Common-wealth even so doth a man offend against Christs body and blood by abusing the Sacrament of his body and blood although Christ be no more present in the Sacrament then the Common-wealth is present in the Seale Armes Coyne c. Again the Apostle saith that he that prayeth or preacheth with his head covered dishonoureth his head and his head is Christ shall we therefore imagine that Christ is naturally in every mans head SECT 7. Of the change of the bread in the Sacrament Obj. A Arons Rod being changed into a Serpent Exod. 7. 13. is still called a Rod not because it was so but for that it had 〈◊〉 so In like manner the bread in the Sacr●ment being converted into the body of Christ is yet called bread because it was so before Ans If they can shew Scripture for the convertion of the bread into Christs body as there is an evident text for the changing of Aarons Rod into a Serpent they would say somewhat but untill they can doe that their errour can have no colour from hence 2. Aarons Rod is so called not only because it was Arons Rod before but for that it was to returne to be a Rod againe but they will not have the body of Christ to returne againe to bread Obj. Amongst the Israelites there was many wicked men which did drink of the water which did issue out of the rock which notwithstanding did not enter into the Land of Canaan but fell in the wildernesse so amongst Christians many doe eate and drink the body and blood of Christ which for their unbeliefe shall not enter into eternall life and so consequently wicked men and unbeleevers eate the very body and blood of Christ in his Sacrament Ans The Text maketh directly against that carnall and gross conceit for Christ saith of the bread which he brake to his Disciples This is my body which is the chief text they have to ground their fantasie So Paul saith the rock was Christ Like as then the rock was neither the body of Christ nor the water issuing from thence his very blood but only in signification and representation so the bread and wine in the Sacrament are lively and demonstrative significations or exhibiting signes of the body and blood of Christ to the faith of the receivers and no otherwise Obj. Though the body of Christ be visible yet in the Sacrament it lyeth hid under the forme of bread after the words of consecration so that only whitenesse remaineth Ans My former answer concerning the water which flowed out of the rock in the Wildernesse which was a signe of the same thing to the Fathers witnesse the Apostle who saith that rock was Christ 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper but the same water was also common for watering of Cattell and so by the same consequence the Cattell did drink Christ as the silly Mous● may eate of their Sacraments and so consequently have eternall life For our Saviour promiseth eternall life to them that ●a●● him Joh. 6. 51. O damnable doctrin SECT 8. AGain the name of a thing is given unto the signe because Why the name of the thing signified is given to the signe of the alience betwixt the thing signified and their signes for so Circumcision is the Covenant Gen. 17. 13. the Lamb is the Passeover Exod. 12. 43. the Dove the Holy Ghost Mat. 3. 16. the Rock Christ 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sinne c. because such things were prefigured by them and in the same sence if Scripture be taken litterally then God is a man of warre Exod. 15. 3. and hath eyes eares nose mouth hands and feet which is contrary to Scripture Luk. 24. 39. where our Saviour saith that a Spirit hath not flesh and bones But God is a Spirit Joh. 4. 24. ergo he hath no such things these tearmes being only incerted as to suite with our capacities so that in some sort we might apprehend his manner of action and leportment towards us his creatures SECT 9. How the Body of Christ in the Sacrament is eaten 2.

THe Sacrament then of the Body and blood of Christ is given The Body and blood of Christ only eaten and drunk by faith taken and eaten only after a spirituall manner by the mouth of faith and it is a token of love which Christians ought to have amongst themselves and for which it is called the Lords Table 1 Cor. 10. 11. the Lords Supper 1 Cor. 11. 10. a communion of the body of Christ and they that partake thereof though they be many yet are but one bread and one body 1 Cor. 10. 16 17. Now the same faith shall save us which saved the Fathers before Christs Incarnation who did eate his body and drink his blood spiritually through faith and therefore as the Manna which came down from Heaven and the water which issued out of the Rock was the same to the Israelites as the bread and wine in the Sacrament is to us and in regard as many as did apprehend Christ in the Manna and water of the Rock are said to eate the same spirituall meat and to drink the same spirituall drink which we doe and albeit the figures are changed and altered yet faith abideth one and the same And thus the Fathers did eate Christ before the Manna and after the Manna was ceased Having shewed the manner of eating Christ in the Manna and seeing the like may be spoken of the Pascall Lambe which was not to be eaten raw Exod. 12. 9. that is carnally substantially and visibly with what face can these blockish people think to eate with their mouth and teeth the very body and bones of Christ And who may better be said to eate Christ raw then they which come not with a true and a lively faith but with such an erronious perswasion therefore as raw flesh is offensive to the stomack and such an one as eateth it may to said to eate his owne death so they that eate and drink in the Sacrament unworthily are said by the Apostle to eate and drink their owne damnation 1 Cor. 5. 7. SECT 10. By whom the Sacrament is truly eaten 3. AS none were admitted to eate of the Lambe of Consecration Exod. 29. 33. but such as were of Abrahams Family so none but those that are of Christs Family indeed and doe beleeve in him can be partakers of his body and blood for whosoever saith Christ eateth of my body and drinketh of my blood hath eternall life Joh. 6. 54. so then those men are grosly mistaken and deceived that think that the wicked and unbeleevers doe eate the very flesh and drink the very blood of Christ in the Sacrament for then it would follow upon our blessed Saviours words that they shall have eternall life Further as the Pascall Lambe was not to be eaten by uncircumcised persons or such as were strangers from the faith of Israel Exod. 12. 33. so neither are those Mysteries or Sacraments of Religion to be given to Infidels or profaine persons for our Saviour would not have us give holy things to doggs or cast pearls amongst swine Mat. 7. 2. This shall seeme to be spoken in confutation of the Papists detestable and damnable opinion of Transubstantiation as also that the Sacrament of the Altar giveth life Ex eperè operato by the thing done and being present at though there be never a good thought thereunto by him that is present and a receiver thereof as also that the true and naturall body of Jesus Christ is in with and under the Bread and Wine and may be eaten chewed and digested even of Turkes and Infidels as also that the same true and reall body of Jesus Christ may be devoured of Doggs Hoggs Cats Rats and so consequently these creatures receive and injoy by vertue of the same eternall life which is blasphemy in the highest degree SECT 11. Whether the corporall presence of Christ can be in more places then one at one time Obj. THe Papists verifie it may their reason is because Christs Man-hood say they is so annexed to his God-head as fire in Iron which cannot be separated and therefore must be in all places with the God-head Ans That assertion is false as may evidently appeare by The body of Christ not in two places at one time these Scriptures as Luk. 24. 6. when the woman sought Christ at the Sepulchre where the Angels told them that he was not there for he was risen but if his body had been in every place the Angel had lyed As also at the raising of Lazarus Christ saith to his Disciples I am glad for your sakes that I was not there Joh. 11. 15. and so Christ should not have spoken truly if that he had been there as he was Man Moreover Christ saith The poore you shall alwayes have with you but me you shall not have alwayes Joh 12. 8. Again it followeth not that every thing that is in God should be in every place as God is for the Scripture saith That in him we live move and have our being Act. 17. 28. and yet we are not in every place as he is God for so he is in all places but as he is man he sitteth at his Fathers right hand and if we should grant Christ to be in all places as he is Man we should take away the truth of his body for though his Man-hood be in God and God in his Man-hood yet is followeth not that it should be in all places as his Diety is for as touching his Manhood he was on earth not in heaven when he said No man ascendeth into heaven but he that descended from heaven Joh. 3. 13. And further to confirme this point Christ saith to his Disciples I ascend to my Father and yours my God and yours Joh. 20. 17. Again the being of one body in divers places or in two places at once is against nature and Scripture cannot allow of it One writing to his friend to resolve him touching that passage of Christ to the Thiefe on the Crosse where he saith This day shalt thou be with me in paradise Luk. 23. 43. whether our Saviour meant he should be with his Soule or his Body or his God-head in paradise to which question his friend returned this answer Touching Christs corporall Body that day it was in the Sepulchre and that was not in paradise although in a garden and as touching his Soule it was that day in Hel and none will say that paradise was there therefore that text saith he must needs he understood to be spoken of his God-head and therefore Christs Man-hood was neither that day in heaven or on earth but in the Sepulchre SECT 12. Of Christs preaching to the Spirits in prison Object IN that reply is confirmed that the wicked of the old world were not so condemned but that they might be redeemed from them by the descension of Christ who is said by Saint Peter to be quickned in the Spirit by the which he preached to the spirits in prison which

day of the weeke instead of the Jewish Sabbath is not warranted by Scripture but only by tradition from the Apostles Ans There are three most evident Texts of Scripture which doth make appeare that this change of the Sabbath began in the times of the Apostles and so by their Apostolique authority being thereto guided by the Spirit of God is warranted and so declared and testified in Scripture Act. 20. 7. 1 Cor. 16. 2. Revel 1. 10. In the first of these Scriptures we have the exercises of religion preaching and administring of the Sacrament which were peculiar to the Sabbath transferred to the first day of the week In the second a publick charitable collection for the poore which was also used upon Sabbaths And in the third the very name of the Lords day is set down SECT 2. 2. ANd further that this day was consecrated by Gods divine Authority the great workes which he honoured that day with doth shew as one hath collected from Scripture As the Israelites passing through the red Sea the Manna first rayned upon the Israelites in the Desert Christ was Baptized in Jordan water was turned into Wine in Cana of Galilee wherein the Lord blessed the five leaves where-with he fed 5000. men wherein he rose againe from the dead entered into the house the doores being shut and wherein the Holy Ghost descended upon the Apostles 3. This reason also may perswade it because the Lords day is sanctified to holy uses as the Sabbath was to the Jewes but it belongeth only to God to sanctifie by his Word as the Apostle saith Every creature is sanctified by the Word of God and prayer 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word before it can be changed by the Word there must be the same authority in the alteration of it as was in the first institution The Lords day then was not ordained by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven being specially directed thereunto by the Spirit of God for the reasons abovesaid Obj. The Apostle reproveth the Galathians for observing dayes and moneths c. Ans In that place the Apostle doth not simply prohibit the observation of dayes but with an opinion of religion placed in the day and necessity 'T is true the Jewes kept their Sabbaths as making the observation of the day a part of Gods Worship and they held it necessary to keep that day unchangeable as it was also The Lords day observed for decency and order and in regard of the Morall precept unto them a type and figure of their spirituall rest but Christians now keep not the Lords day in any of these respects either as a day more holy in it self then others or of necessity to be kept but only for order and decency sake because that it is meet that some certaine day should be set apart for the Worship of God as also in regard of the Morall precept which is not abolished viz. the fourth Commandement SECT 3. Against satisfaction for sins by a temporall punishment Obj. THe Papists are of opinion that satisfaction may be given for sin by temporall punishments for proofe hereof they instance in that passage of the Levites in slaying of their Brethren at the command of Moses Exod. 32. 28. from which punishment inflicted by the Levites upon the Idolaters the Lord say they was well pleased Ans We must not think that Gods wrath was thereby satisfied for God was appeased before by the prayer of Moses ver 19. neither was it likely that the punishment of a few could satisfie for the sins of the whole Hoast that the death of three thousand should make amens for the sins of sixty thousand and besides one mans punishment cannot satisfie for the sins of another no more then one mans faith can save another But the Prophet saith the just shall live by his faith viz. his owne faith not another mans faith ergo As also in that the Scriptures doth positively set downe and declare that the soule that sinneth shall dye Again that which God forgiveth he perfectly pardoneth Jer. 31. 34. I will forgive their sins and remember their iniquities no more with Ezek. 18. 22. His transgressions shall be mentioned no more unto him But if the punishment of sin should be reserved the fall being pardoned sin shall be remembred after forgivenesse which is contrary to those Scriptures I have named Obi Adam and Eve had their sins forgiven them upon the promise of the Messiah yet they both received punishment Numb 14. 20. God at Moses request forgave the sins of the murmurers yet all their carcasses fell in the wildernesse Ans That punishment inflicted upon them was not a satisfaction for their sins past which was already upon their repentance remitted unto them wherefore those chastisements which folfowed Corrections many times rather for the examples of others then for the punishment of sin after remission of sins as in the other example given in instance were rather correction for their owne emendations or examples of others then punishments for sin for if sin should be directly punished it should never have temporall but eternall punishment Therefore when the sin is pardoned it is not the punishment of sin but a certaine admonition for the Lord thinkes good to chastise those which have offended though their sins be forgiven for these causes 1. That they may be throughly humbled and take heed that they commit not the like againe And therefore David saith It was good for me that I was afflicted 2. For the example of others that they likewise may be warned that they offend not in the like As the correction of Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the Justice of God in their due correction may fly unto Gods mercy and the promises of God in Christ As Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him SECT 4. Why God punished the Creatures which had not offended Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man seeing they had not offended as in the destruction of the old world wherein the Lord is said to destroy the Beasts of the fields and the Fowles of the Ayre reserving only a few to preserve seed Ans Seeing the Creatures were made for mans use therefore when man was taken away there should be no further use of them 2. Like as when the head is cut off the members dye so together with Man the Creatures over which he had power are punished not only he but his as we see in the like president of Achan and all that he had and hereby the

whereupon death insueth is said to seeke his owne death and yet they desire to live but upon their unruly and disorderly behaviour death followeth So God is likewise said to harden the heart by the like figurative speech because the harding of the heart insueth upon the abuse of these things which God tendeth not to that end but they pervert them to their owne hurt and this opinion may also be safely received and acknowledged but yet there is somewhat more to be added SECT 8. BUt by the way to binde and harden though it signifie an Act Foure things are said to blinde or harden the heart proceeding from him that hardneth yet it is not alwaies so taken for we shal finde in Scripture that foure waies a thing is said to blinde and so consequently to harden viz. 1. Gifts are said to blinde the eyes as Deut. 16. 19. not that they being a dead thing can corrupt the judgement but mens corrupt hearts taking occasion is thereby inticed to corrupt or pervert Justice 2. The Devill is said to blinde the eyes of the wicked 2 Cor. 4. 4. Whom the God of this world hath blinded the minds of them that beleeve not least the light of the glorious Gospel of Christ should shine unto them 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blinde the eyes and harden the heart Esa 6. 10. Make the hearts of this people fat and make their eares heavie and shut their eyes lest they see with their eyes and heart with their eares and understand with their hearts and be converted and be healed 1. Gifts doth blinde occasionalliter by way of occasion 2. Mans heart blindeth meritori● by way of desert or meritoriously because it deserveth to be further blinded and hardned 3. The Devil blindeth insitando by insisting and stirring up to sin and 4. God blindeth subtrahendo gratiam by withdrawing his grace and inflicting the punishment of induration upon them SECT 9. FUrther God is said to harden the heart in his divers leavings In what respects God is said to work in the action of the hardning the heart● and forsakings of them as First he suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1. 24. He gave them up to their owne hearts lusts 2. He giveth them abundance of ease and prosperity whereby they are intangled and therefore the Prophet prayeth Give me neither poverty nor riches Prov. 3. 8. 3. He denyeth them the benefit of wholsome correction and affliction whereby they should learne to know themselves as the Apostle saith The Lord doth receive no childe whom he doth not chastise and if we be not chastised then we are bastards and no Sons Heb. 12. 6. 8. 4. God forbiddeth his Servants to pray for such 1 Joh. 5. 16. and so they want the benefit of their prayers as Jeremiah is forbidden to pray for the people Jer. 14. 11. 5. God in his Justice depriveth them of such as should travell for their Soules and bring them unto God as the Apostle left the wilful and obstinate Jewes and shoke of the dust of their feet against them Act. 13. 51. 6. The Lord taketh from them the preaching and knowledge of his Word as the Lord threatned by his Prophet Amos to send upon them a famine but not of bread or water but of hearing the Word Amos 8. 11. 7. God suffereth them to be deceived by flatterers and unfaithful Counsellors as Rehoboam was by his young men 2 Chro. 10. 8. 8. The more strongly to delude them the Lord sometimes suffereth false Prophets to shew signes and wonders as the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2 Thes 2. 9. 9. The Lord permitteth Satan to invade them and to work upon them all his pleasure as the evil spirit sent of the Lord upon Saul 1 Sam. 16. 14 And a lying spirit was in the mouth of Baals Prophets to deceive Ahab 1 King 22 2● 10. God taketh from them all helps whereby they should be defended from the assaults of Satan as the Lord threatned to doe to his unfruitful Vineyard saying I will take away the hedge thereof and it shall be eaten up I will breake downe the wall thereof and it shall be trodden downe Isa 5. 4. Now the Lord doth not thus forsake until they have forsaken him as Isaiah sheweth Chap. 59. 2. your wickednesse have seperated betwixt you and your God SECT 10. Obj. GOd may be also said to harden the heart because he disposeeth thereof and directeth it to such an end as he himselfe propoundeth Ans 'T is true as God ordaineth the end so hath he also ordained the meanes to the end as Act. 2. 23. where Christ is said to be delivered by the determinate counsell and fore-knowledge of God yet was he betrayed and delivered by Judas whose act in some respects is said to be the Lords because he so disposed of it to affect and accomplish his glorious Counsel in redeeming his elect by the death of his Son But this cannot safely be affirmed that the Lord should be said to doe these things which he ordaineth and disposeth for God so disposed of that Spiritual Cumbat which the Apostle Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficient for thee my power is made perfect through weaknes yet God was not the worker of that temptation but the Apostle imputeth it unto Satan 2 Cor. 12. 7. Like as in the Creation God made light but made not darknesse but only Sin a defect of good as darknesse of light made a seperation betwixt the light and darknesse it being only a defect of light Gen. 1. 14. so the workes of darknesse God cannot be said to make only he disposeth and ordereth them SECT 11. AGaine some referre the worke of God which he sheweth in the hardning of the heart to that generall power which he giveth unto the Creature in whom all things live move and have their being as Act. 17. 28. for the hardning of the heart as it is an action or worke is of God but as it is evil it proceedeth from man Evill acts as they are acts are good and proceed from God the Author but this solution doth not take away the doubt for as God is the Creator and so the generall Good and evill mo●ions of the heart worker he only giveth power to move the heart which moving being the generall action is divided into two parts for there are good motions of the heart and evil the one mollyfying the heart and the other hardning of it In the good motions God concurreth two wayes 1. As a How the Lord worketh in them motions generall mover by his

Prague in the Counsell of Constans where they condemned them to death For justifiing of which they alledge That it belongeth unto the Magistrate to punish Hereticks having them in their power which Counsell and Act I hope will shortly be returned upon themselves as a just revenge from God for that their cruelty and treachery there being many presidents in Scripture to evidence against such dealing as Abrahams Covenant by Oath with Abimelech Jacob with Laban Joshua with the Gibionites all which were strangers from the true Worship of God and yet they kept their Covenants and Oathes which these Popelings refused to better Christians then themselves CHAP. XVIII Treateth of their Equivocation and mentall reservations as also of a sort of Lyes which they terme Mendatia jocosi Lyes in merrement SECT 1. COusen German to this is their position lately taken up by those Jesuites is their Equivocation and mentall reservations by which they think it lawfull to dissemble with the Magistrate and to delude him with their ambiguous and equivocating answers as if they be asked Whether in such a place as beyond the Seas in France or Spaine at such a time when and where it is certaine they were they will answer that they were not understanding to themselves secretly to such an end purpose The falshood of those their deceitfull equivocations doth directly appeare 1. In thinking that if they hold the truth inwardly in their heart it were no matter if it were not alwayes in their mouthes but a right Christian is known by this He speaketh the truth in his boart Psal 15. 3. he having it both in his heart and mouth 2. By this device of theirs they invert the order and nature of things making falshood truth and truth falshood they turne affirmatives into negatives and contrariwise as if it were all one to say I was not in such a place with a mentall reservation as to say I was by which meanes they make truth the patron of a lye 3. If every man should take this licentious liberty there should be no truth amongst men nor certainty of any thing all testimonies given in Evidence all promises and contracts might justly be suspected lest some secret condition or reservation might be understood for who can trust him at any time that thinketh it is lawfull to lye and dissemble sometimes for whilst he applyeth himself when he lyeth aptly to the time he is to be held uncertain when he speaketh the truth 4. Whereof came this doubting and dissembling but of feare and a bad conscience what needed the Martyrs by a plaine confession of the truth to have adventured and lost their lives if they had held such a dissimulation and equivocating lawfull if it were lawfull to dissemble why did not they SECT 2. Object THey use this mentall reservation for the maintenance of the Popes Catholick Faith and for the discovering of Heresie Ans It were better that Heresie lay hid still then that the verity should be indangered but by that which they call Heresie we worship the God of our Fathers according to the direction of the Prophets and holy men of God and they the Hereticks themselves Obi. Our Saviour himself made use of such dealing as in Mark 5. 30. where he made himself as ignorant who touched his cloathes whereas he knew it well enough who touched them as that they were touched So Luke 24. 28. Christ made as though he would have gone further and yet did not Likewise Joh. 7. 8. he saith to his brethren Ye goe up unto this feast I will not yet goe up whereas indeed he did goe up meaning not with them Ans These instances are thus answered by a Father viz. that the first two instances are sigures of other things as in that Christ made himself ignorant who touched him therein the Gentiles were prefigured who were a people whom the Lord saith ●e knew not In the next Christ spake no untruth for indeed he went further even unto heaven But we are not here put to such a straight to sinde out a Mistery our Saviour in neither of those places dissembled for dissimulation is a hiding and clokeing of the truth but in both these places Christ intended by this meanes to bring the truth to light In the first to try out the faith of the Woman that touched him and in the other to make triall of the humanity and charity of his Disciples as he did the like to Philip Joh. 6. 6. to prove him and in the third our Saviour speaketh as he meant sor he said he would not goe up yet or now because his time was not come So Joh. 2. 4. though he would not shew a Miracle to turne water into wine at his Mothers bidding saying My houre is not yet come yet ere the feast was finished he did it They may as well say here that Christ did equivocate with his Mother by this then that hath been said it doth appeare what vaine shifts the Papists are driven unto and how in all their dealings they hate the light and as our Saviour saith will not come to it least their deeds should be reproved SECT 3. Christians ought both to beleeve with the heart and confesse with the mouth Obj. A Christian is only bound to speake the truth to his neighbour but they who are of another religion are not our neighbours Jehu feigned himself a worshipper of Ball. Ans The Apostle requireth both to beleeve with the heart and consesse with the tongue Rom. 10. 10. and Peter denied Christ only with his mouth and not with his heart and yet he was faine to wash away his sins with teares and though some truths may be hid from him that is not initiated into the Mistery of Religion yet false things are not to be uttered as for the example of Jehu he had not a right heart before God and therefore his example in every respect is not to be justified the example also is much unlike for Jehu did not seeke his owne gaine or propounded his owne safety but did it in a zeale to Gods glory whereas the other tendeth meerely to their owne safety and the dishonour of God spreading their Heresies by this meanes Neither for the matter did Jehu speake untruly for indeed he had a great Sacrifice for Ball when he sacrificed his Priests and in the rest he lyed not but used a kind of outward dissimulation which in Politick affaires where the rule of charity is not broken and Gods glory sought is not unlawfull SECT 4. Of their Mendatia jocosi or lyes in merrement Obj. THere is also another sort of lyes which are allowed by the Papists which they terme Mendatia Jocosi lyes in merrement and that they are tollerable tum ex necessitate both for necessity sake because they are made for delight and recreation which is necessary and nulli nocent for that they hurt no body Ans Though recreation and delight be necessary which we grant for as