TRUTH May be blamed, but not shamed. A SERMON Upon Matth. 16. v. 13, 14, 15, 16.  
Wherein Truth and Error are brought upon the Stage acting their parts, By WILLIAM HARVEY, Minister of the Word.  
O foolish Galatians, who hath bewitched you that you should not obey the Truth, etc.  Gal. 3.1. 
Am I therefore become your enemy because I tell you the truth.  Chap. 4.16. Quid de quoquo viro, & cui dicas saepe caveto. 
LONDON, Printed for the Author, 1657.   


Collegium S. Set Individuce Trinitatis in Academia Cantabrigiensi    
Matth. 16 Chap. vers. 13, 14, 15, 16. 
When Jesues came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, So me say that thou art John the Baptist, some Elias, and others Jeremias, or one of the prophets. He saith unto them, but whom say ye that I am? and Simon Peter answered and said, Thou art Christ the Son of the Living God.  
IN these words we have two questions with their answers: The questions are one and the same, but the answers are distinct and different, accoring to the different Spirits of the Common people and of the Apostles, Both respond as they thought, and as their genius prompt them. The Apostles give in the judgement of the vulgar, which is various and divers; and they in the person of Peter (wrapped as it were in the Clouds) and their tongues touched with a Coal from the altar; give in theirs, viz. Thou art Christ the Son of the living God. But first let us come to the plebeians and hear what opinions the vulgar had of our Saviour. We have them in the thirteenth and fourteenth verses, Some say that thou art John the Baptist, Some Elias, and others Jeremias, or one of the Prophets. To omit all other Circumstances of time and place, where and when; The external impulsive cause or occasion of the giving in of the people's judgement, was our Lord's interrogation; whom do men say that I the son of man am? Or as S. Mark hath it, whom do men say that I am? Chap. 8. vers. 27. Or as S. Luke; whom say the people that I am. Chap. 9 vers. 18. By Son of man, Christ meant himself; which word is usual in Scripture, and is expressed by the Prophet Daniel, chap. 7. v. 13. I saw in the night visions, and behold one like the Son of man came with the Clouds of heaven, and came to the ancient of days, and they brought him near before him. And all this, to intimate, and point unto us that he was born man of the blessed Virgin Mary, in all things like unto us, (Sin only excepted) as the Apostle hath it Heb. 2. chap. vers. 14, The end of his interrogation, or question, was not sinister, as affecting popular applause, or vain glory; neither was it, because he was ignorant of the people's thoughts of him; For he needed not that any should testify of man, for he knew what was in man. John 2. chap. vers. 25. But hearing the various conceits of the inconstant people, he might the more fully and rightly inform them in the same. The answer of the Apostles is fourfold, a many headed Hydra, which they give in the name of the Common people; Some say that thou. are John the Baptist, some Elias, and others Jeremias or one of the prophets. Now, John was a notable Doctor, a man for holiness of life, innocency, and sharpness in his reproofs above all in his time. This John, Herod (not long before) causeth to be put to death. Our Lord treading in his steps, and exceeding him in innoceney, austerity in reproving of Sin, and vehemency in his reprehensions; the Common people conceited, and persuaded themselves, that he was very John the Baptist, risen again from the dead; so Luke chap. 9 vers. 7. Because it was said of some that John was risen from the dead. With which fond opinion Herod himself was big, Matth 14.2. This is John the Baptist, he is risen from the dead, therefore mighty works do show forth themselves in him. Others took him for Elias, that noble and heroic prophet, in the time of king, Ahab and Jezabel, who slew the prophets of Baal, smote the waters of Jordan, and possed over as on dry ground, and as too good for earth, is carried in a fiery Chariot to heaven, 2 Kings 2.11. Thus we read Mark 6.15. Others said, that it is Elias, etc. The ground of this mistake is the words in Malachi, 4. chap. 5. verse. Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. The Jews hereupon falsely imagined our Saviour to be that Tishbite come from heaven, and so that prophecy of the prophet accomplished. Thirdly others again, think him to be Jeremias, a prophet who was not only ordained from his mother's womb to preach and prophecy to the people; but the whole course of this life was a free reprehending the sins and enormities of the times. He prophesied the destruction of the Temple and the captivity of the Jews in Babylon. A sad Omen to as sad a consequence, which they found too true by sad experience. Christ therefore with the like zeal reprehending the priests, and foreshowing the destruction of the Temple, and Jerusalem itself, that most populous and flourishing City; hence they blindly surmise him to be Jeremias. Lastly, others, without positive affirming him to be this or that particular, shoot their bol●, and blindly say that he is one of the prophets. So we read Luke 7.16. And there came a fear on all, and they glorified God, saying, that a great prophet is risen among us, and that God hath visited his people. And Luke 9.8. And, of some that Elias had appeared, and of others that one of the old prophets was risen again. And John 6.14. This is of a truth that prophet that should come into the world. And thus you have the several and promiscuous judgements of the people, concerning our blessed Lord. All give in their verdict, but rove at random, and miss the white. Yet the Commons, although they erred, and (and to use Chrysostoms' words) multo humilior quam opporteba●eorum de Christo erat opinio, a nequitia tamen libera erat; their opinion concerning Christ was far beneath him: notwithstanding it was without tincture of wickedness. On the contrary, the opinion of the Pharisees savoured of much malice; For they said, he was a Samaritan, and had a devil, and did eject devils through Beelz bub the prince of the devils Luke the 11th 15. John 8.48. And so I come to the Observations in the Text.  
First then, it were not amiss after the example of our Saviour, when he said, whom do men say that I the Son of man am? for us (upon occasion) to question, and inquire what others speak of us; to understand the several vo'es of the people, and to hear their resolves; that so we may take off all occasions of scandals in time, and opportunely stop Calumnies wide and foul mouth. Especially this concerns the Ministers of God's word, having more Curs barking at them then any other, Fama proxima vitae, a man's fame is next to his life. And the Wife man saith, A good name is rather to be chosen then great riches. Prov. 22.1. Yet see how flies seek to mar these precious ointments, and rob a man of that which is of more value than all the gold of India. 
a Si actum de nomine, actum de homine.  For, if a man's name be done, he is in a manner undone. S. Augustine said well; 
b Nobis necessaria ese vitanostra, alils sama nostra.  Our life is necessary for ourselves, our fame for others. Wherefore tender is as the Apple of thine eye; For as it is said of Titus, that he was delicium humani generis, the delight and darling of mankind; 
De bon. viduit.  so is a good name of man, his darling, his delight. Haec sunt ornamenta mea said Camelia to a Matron of Campania, pointing to her Sons: These are my jewels, my ornaments. Such a jewel is one's good name to him. My advice then is this, take away the cause of scandal, base life and sinful courses, and the effect will cease of itself. 
c Da operam ut recte agas, atque sio perfrueris hona fama.  A good life cannot want a good name. Wherefore as Epictetus hath it, Endeavour to do well, and so shalt thou enjoy a good name. It is sin that causeth shame; Rake a dunghill, and it will stink. What comes from a fog, but unsavoury smells? 
Isaiah 57.20, 21.  The wicked are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt, There is no peace saith my God to the wicked. No peace within their Consciences, none without, in the thoughts and acceptions of the world. Take the moral of this. Progne, king Pandions' daughter, and wife to king Thereus; desired her husband to fetch her sister Philomela to her. To be short the fair maid is ravished by Thereus, and her tongue cut out. Coming to her sister, with her needle, (though she could not speak) opens all Thereus his villainy. Progne in revenge of this foul act, murders her only son, and presents him as a dish of meat to her husband. This being done; the king riseth in a rage, whilst Progne makes her escape: and the Fable saith, Thereus was turned into a Lapwing, Progne into a Swallow with a spot of red on her breast, to express her cruelty, and Philomola into a Nightingale, as one always bewailing her misfortune. The ravishing king had these verses of him, 
Rex fueram, fie crista probat, sed sordida vita  
Immundam e tanto culmine secit avem.  
This Tuft doth show that once I was a King,  
By base life now brought low, a filthy thing.   
Look on murdering Cain, idolatrous Ahab, painted Jezabel, rebellious Absalon, and treacherous Judas, and their names stink in the nostrila of men. Their memory carrieth such an Odium with it, as all detest, and cast it forth as dung in the streets. Drunken Tiberius Nero hath the deserved Epithet of ●iberius Mero; And another Emperor this, Non homo sed porcus Sardinapalus erat: Sardinapalus was no man but a Swine. Caligula that Monster of Nature, who kept a Common Stewa for both Sexes to fill his coffers, a Wretch so avaricious, that he would spread himself over his treasure; was stabbed by his own Servants with this watchword, Hoc age, mind this only. His name is so detestable, that all spit at it, but once mentioned. And can our beastly Drunkards and Epicures, who make their belly their Gods, can our goatish Adulterers defile their bodies, which are Gods temples, making them members of an Harlot; and can our covetous muck-worms, that eat the people of God as men eat bread, think to escape? No an odium will be upon their names to perpetuity, and an Ocean of waters shall never wash away their stains. Wherefore as David said to Ahimelech, of the sword of Goliath; There is none like that, give it me. 1 Sam. 21 29. So there is nothing comparable to a godly and vertnous life to preserve a good name. It is like the Cherubims and flaming sword, which turneth every way, to keep the way of this tree of life. Gen. 3.24. This is that Rizpah, that suffereth neither the birds of the air to rest on them by day, nor the beast of the field by night to prey upon them. 2 Sam. 21.10. But what if innocence itself and fair virtue cannot stop the madness of the people? Suppose that some sons of Belial, for all this, will be blotting thy fair copy, and seek to impair thy integrity? Care not for it; Ne hili aestima, weigh it not the black of a Bean: and say with S. Paul, But with me it is a very small thing that I should be judged of you, or of man's judgement. 1 Cor. 4.3. I would conclude the point, but that I must say something of our credulous men, whose ears are open to every tale, those common shores that receive all waters and kennels to run through them. Epicarmus was wont to say; Memento diffidere, be not too credulous. For it is most true; If there were no tale-hearer, there would be no tale-hearer. And verily as the Devil sitteth on the tongue of the one, so be sitteth on the car of the other. And I cannot tell which of the two is worse. These, as thief and receiver are relatives, and like Addition in Arithmetic, cast up the particulars, and both make but one gross Sum. I may say of these Youths, as one sometime of the Pope's Legate, Sic bacchinantur in Provinciis, etc. They so revel it in the Provinces, and make such havoc where they come; as if the Devil were let lose of God to scourge hi● Church. We use to say, and it is very true; Plus gula, quam gladio. More men are slain by the throat, meaning by surfeits and drunkenness, then by the sword. Even so more are murdered in their good names, by those that speak through their throat by way of defamation of good men, than such as fall by the sword. It is the part of a Christian to construe all in the  sense, and to have a candid construction of reports; For to believe all spoken to thee in the detraction of thy brother, may bring an innocent man into a praemunire, and cause thee to infringe the Laws both of nature and religion. How did David though one after Gods own heart, by too much harkening to the falls suggestion of flattering Ziba, wrong a good man, even Mephibosheth; and the only son of his dear friend, 2 Sam. 16.4. This took away Naboths vineyard, and his life, 1 Kings 21.13. Tertullus the Orator thought this the best way to crack the credit of S. Paul, and like water to spill it on the ground, not to be gathered up, Acts 24.5, 6, etc. Joseph the chafed, by his wanton Mistresses falls accusation, was cast into prison, Gen. 39.20. Susanna, that honest and good soul, had almost lost her life too, by this murdering piece; had not God's mercy opportunely intervened to the saving of his handmaid. What should I say more? Our blessed Lord himself had this Cannon shot at him; the piece goeth off, but being foul, breaketh and flieth about their ears who first gave fire to it, Luke 23.2. Mark 15.3. Matth. 27.12. There are three things amiable in the sight of God and men: Concordia fratrum, amicitia propinquorum, & vir & uxor inter se convenientes; Concord of brethren, friendship of neighbours, and a man and his wife agreeing together. And now what putteth these instruments out of tune but the foul hand of Calumny? Who causeth a separation of these three lovely pairs but falf tales and suggestions? Nothing breaketh the peace more than this. Oh, what confusions, what sad troubles have followed them! Such turbulent spirits have been raised in one hour, as could scarce be laid in many years after. These bellows have kindled such a fire as no waters have been able to quench it. So horrid and deplorable hath been the sad consequence of the ready reception of a slander; as I may say of him, and the author of it, as (Jacob of Simeon and Levi) they are brethren, instrumental of cruelty are in their habitations, Gen. 49.5. 
d Simile.  In a storm the ship is tossed to and fro, reeleth like a drunken man; one while it mounts as high as heaven, and then falls as low as hell; the lightning's flash on their faces, the proud waves beat upon them, and fearful darkness like a black mantle, begird the trembling mariners; now they are at their wi●s end, and 
e Acts 27.20.  all hope that they shall be saved is taken away; Thus is it, when the fire of contention is blown up by the breath of such, who go from house to house to carry tales; and it kindles the more into flame, when it meets with combustible matter, a facile disposition, an ear open to receive it. When this Euroclydon once riseth; (unless the Lord) whom the winds and sea obey, in mercy intervene, the tempest will rise so high, as nothing but miserable, ship wrack can be expected. Hear I pray all of you whom it may concern, what direction Titus hath from the Apostle, Titus 3.2. To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. This thing was so hateful to David, that he thus speaks of it, Psal. 101.5. Whoso privily slandereth his neighbour, him will I cut off, Mark but this dilewma; I suppose it will nonplus the best Sophister. 
Matth. 7.12.  Therefore all things whatsoever ye would that men should do to you, do you even so to them: 
Luk. 6.31.  for this is the law and the prophets. Now wouldst thou have any slander and backbite thee? No. Thou art then an unreasonable man; Non compos mentis, to do that unto another, which thou abhorrest to have done unto thyself. I should by't my tongue first, before I would perpetrate a sin so unworthy, so beneath a Christian, I may say a man. For if thy tongue be employed in this particular, and runs on this errand; 
f James 3.6.  It is a sire, a world of iniquity: so is the tongue amongst our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of hell. Blush then (for shame) if thou be'st guilty this way, and say with Pharaohs Butler, 
g Gen: 41.9.  I do remember my faults this day. And with holy Job, from a sorrowful and penitent heart, sweetly warble forth (as he in another sense) Wherefore I abhor myself, and repent in dust and ashes, Job. 42.6. If this will not serve, let them know they are murderers, and children of the devil, John 8.44. Ye are of your father the devil, and the lusts of your father ye will do; he was a murderer from the beginning, and abode not in the truth because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar and the father of it. And if they be murderers; then their sin cryeth to heaven for vengeance. Among the four capital, or (if you please) Cardinal vices that cry, this is set in the front, 
h Clamitanis ad coelum vex sangumis, vox Sodom●rum, Vox oppressorum, merces detenta laborum.  Vix sanguinis, the voice of blood. Gen. 4.10. the voice o thy brother's blood cryeth unto me from the ground. And not only so; but they are excluded the heavenly Jerusalem, no unclean thing can enter there, 
i Revel. 22.15.  For without are dogs, and Sorcerers, and whoremongers, and murderers; and idolators, and (in the ●ere) whosoever love h● and maketh a lie. And so leaving them to stand or fall to their own Masters, I come to the people; and now hear what they think of due Saviour.  
Some say that thou art John the Baptist; some Elias, and o●hers Jeremias, 
Second observation.  or one of the prophets. Hence I observe, That the vulgar, concerning Christ, and other matters of faith, are often various and unsatisfied: they hold and believe that which is not sound and orthodox. Like the blind man in the Gospel, they discern not aright; as he saw men like trees. How many have we who know not what God, what Christ or what faith is. In this particular they are as mute as fishes, and as the horse and mule that have no understanding. Either they are ignorant of what true religion is, or they stand in doubt of it, and make a question, whether there be any such thing or no. Witness, our many sects and opinionists that swarm every where; namely, our blasphemous Quaker, away with such a fellow from the earth. Our Simpleton Seeker (of a needle in a bottle of hay) Our ignorant Leveller, that would beget a parity among men, which is impossible, 
k Mark. 14  For the poor ye have always with you; Our dipping Anabaptist, verberibus magis quam verbis, authority must cudgel it out of him, for disputes boot not. What should I speak of Judaisme, Turcism, Heathenism, Atheism, etc. In such diversity of opinions what shall we determine? Shall we bear them? shall we commend them? or shall we detest them? 
l Laudare mon possumus, detestari d●bemus, far cogimur. Dierec. Annal.  Praise them we cannot, we ought to abhor them, we are forced to suffer them. Here is all our Comfort, the harvest will one day day come, when the wheat shall be put into the granary of Heaven, and the tares cast into the fire.  
In the interim, though we live by them, let us not live with them. By any means, avoid conversing, though we cannot commercing with them altogether; 
m 1 Cor. 5.10  for than must ye needs go out of the world. But above all, make not yourselves one with them by marriage, lest ye propagate a mongrel and monstrous generation. This was the sin of the old world; when 
n Gen. 6.2.  the Sons of God saw the daughters of men that they were fair, they took them wives of all that they chose. Modo forma placuisset, Beauty alone pleased them, as Tremel. upon the Text. So the join bodies and hearts together, and ten to one but Religion hazards a final divorce. Hear what a father of the Church saith, 
o Neque in confusione Paganorum, neque in purgamentis haereticorum, neque in languore schismaticorum, neque in coecitate Judaeorum quaerenda est religio, etc.  Religion is to be sought, neither in the confusion of Pagans, neither in the filth of Heretics, nor in the languour of Schismatics, nor in the blindness of the Jews; but with those alone who are called Orthodox Christians, 
Aug. lib. de verit. Rel. Cap. 5.  and Catholic, that is to say, such as are retainers of integrity, and those which follow warrantable ways. But let me (beloved) hit the nail on the head. If ever thou or I desire to find sure footing, we must do this one thing; even prostrate ourselves at the feet of Christ, and take what drops from his mouth; for God is true, and all men are liars. I say, let us meekly attend his sacred Word, it is the only rule we must walk by. This is Lucerna qua fur deprehenditur, as a Father saith, The light by which the thief is descried. I mean the great thief of all, Satan; and the little ones, the wicked of the wood, seduced of both sexes; who deceive and are deceived, like those enemies of the truth, of whom S. Paul speaks, that creep into houses, and lead captive silly women, laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth, 2 Tim. 3 6 7. Now, as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith, verse 8. This light concerns us much then in the descrying of these thiefs. The Word is to a Christian, as the Card and Compass is to a Mariner, it makes him sail safely through the sea of this world; whereas without it, millions are cast away. Wherefore as our Saviour admonisheth; Search the Scriptures, for in them you think to have everlasting life. Yet beware, so search them, that you mistake them not; for otherwise I may say again, as Christ to them of old, Ye do err not knowing the Scriptures. They were big words which Julius Cesar spoke, and me thinks, somewhat hyperbolical, more cry then wool, though, I confess, he was a fortunate and valiant man; 
p Veni vidi, vici.  I came, sad he, to the enemy, and looked upon them, and conquered them. But is is a greater task (my brethren) upon the first sight to conquor the sense of the Scriptures; where in some places the waters are so deep, that an Elephant may not only swim, but drown. Whosoever have the saving knowledge of the Word, it is by divine dispensation, 
q Manns in nube.  the good hand of Providence is upon him. A man may read and hear much, and all to little purpose, if the Star of God's Spirit appear not, and so direct him to Christ. Then opened he their understanding, that they might understand the Scriptures, Luk. 23.45. Had not the Lord opened the heart of Lydia to give attention, Paul's oratory had done her little good, Act, 16.14. When Philip said to the Eunuch; Understandest thou what thou readest? How can I, said he, except some man should guide me? Acts 8.30, 31. The men alone behind the cloth make the puppets move. And Almighty God only can and must illuminate our understandings, and anoint our eyes with eyesalve, that we may see, Revelat. 3.18.  
And here, in the next place, I pray observe, how difficult a thing it is to leave a custom once taken up. 
r Pravus usus vix aboletur. Isid. lib. 1. Soliloq.  A wicked habit is hardly left off. Wash a black Moor, and the sign is Labour in vain. Custom in any thing is a second nature, and it clings so elose to a man, as if it were born with him, and he sucked it from his mother's breast. It is like the heart within him, although it is not the first thing that liveth, yet it is the last that dyeth. 
ultimum moriens.  See it verified in the Jews in my Text. Some think Christ to be John the Baptist, some Elias, Jeremias, or one of the prophets. And all out of an old custom and mistake, that they could not give a right definition of him. It was not the first time that Joseph swore by the life of Pharaoh when he had it so ready in his mouth. The Ephraimites could not pronounce Shibboleth, but say Sibboleth, Judg. 12.6 
s Quo semel imbut a recens servabit odorom Testa diu● Horat.  A vessel will savour of that liquor, it last received, and it will taste of it a long time after. As for example; A common drunkard seldom turneth sober man, and a desperate swearer will ever have an oath in his mouth. Mark an unclean person, his words will be obscene and scurrilous; not a syllable cometh from him that administereth grace to the hearers. A covetous muck-worm always savours of earth; and with Esau, his smell is the smell of a field, as Isaac said to Jacob, taking him for Esau, Gen. 27.27 Take him at his Orisons, or private devotions (which you shall seldom do) and though he make long prayers, yet with the Scribes and Pharisees, it is to devour widows houses. The world is ever his centre, and this Dor, fly he never so long, endeth his flight on a dunghill. Take him in the Church, and if his eyes be intent upon the Preacher, his thoughts are retrograde, and with the Devil are going to and fro in the earth, and walking up and down in it, Job. 1.7. See this confirmed in our bloody Nimrods', those mighty hunters before the Lord; who with Caligula are Lutum sanguine maceratum, a lump of clay soaked in blood; they are accustomed to murder, as the kill of a man is no more to them then the kill of a flea, although it be a sin so heinous, that it cryeth to heaven for vengeance, Gen. 4.10. It is recorded of a Roman Emperor, who when he was alone, spent his time in pricking of flies with his penknife, insomuch, when one asked who was with the Emperor, answer was wittily returned, Nemusca quidem: 
Sueton.  Not so much truly as a fly. Caligula, whom I mentioned before, like an incarnate Devil, broke out into these words; 
t utinam populus Romanus unum cervicem haberet.  I could wish the people of Rome had but one neck, that he might cut them of at once. And the reason is, Custom in sinning taketh away the sense and feeling of sin. Philosophers say, Elementum aquae suo loco non ponderat; The element of water in its proper place is not heavy. As for example, Let a man dive to the bottom of a river, and he cometh up with ease; yet let the same man take but a bucket and fill it with water, and he will find the carrlage ponderous and troublesome. Thus is it in once accustomed to sin: whilst he is in that element (as I may so speak) though whole seas of impiety cover him, he is insensible of the burden; but if one, by divine assistance, he cometh out through a sense of his deplorable condition; he will then say with David, Mine iniquities are gone over my head as an heavy burden, they are to heavy for me. Psalm 38.4. What should we do then in this case? what remedy for this sore? Only, Caveat emptor; beware how thou makest thy bargain with Sin. The foreman in the shop is Satan, and he cannot away with returns of his bad ware. What is that to us, see thou to that, said the chief priests and elders to Judas after he had betrayed his Master, and was troubled in conscience, Matth. 27.4. Thou wilt one day say to the Devil and thy sins, as Job sometime to his Friends, Miserable comforters are you all. Sin is like a storm at sea, first there are leves undae, small waves, after that majora volumina, greater volumes of water; and at last fluctus ad coelum, surges mounting up to heaven. The first committing of sin is not so dangerous as a frequent and common perpetration. A man may wash himself nigh the shore, yea, he may go so far as he can well wade, without danger; but if he once step beyond his depth, it must be a hand of providence if he be saved. And we should the rather be wary, in regard of the proneness of our nature to sin: All the imaginations of our hearts are only evil continually, Gen. 6. And without grace, it is as natural for us to sin, as for ponderous things to tend downwards. Can we then be too careful to fall into that, whereto we have so facile, and genuine a disposition, so innate and inbred faculty. The dogs of Egypt drink of the river Nilus as they run for fear of a Crocodile; and shall we lie down and drink our fill of sin, when that Crocodile Satan is ready to devour us: and especially when it is a work of power to reclaim us? God forbidden. To conclude the point; Concerning the opinions in my Text, and the fond conceits which the people through custom and use had of Christ; let us wash our hands of them, and cordially pray, From all Sedition and privy conspiracy, from all false doctrine and heresy, from hardness of heart, and contempt of thy Word and Commandment, Good Lord deliver us. In the interim, let us be constant to our principles, and like oaks, withstand all winds of contrary tenants, which are disconsonant to the analogy of faith. And let us always remember that of S. Paul, For there must be also heresies among you, that they which are approved may be made manifest among you, 1 Cor. 11.19. And Ephes. 4.14. That we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the slight of men, and cunning craftiness, whereby they lie in wait to deceive. And so I come to the confession of the Apostles in the name and person of Peter. vers. 15, 16.  
He saith unto them, 
The Apostles confession. , but whom say ye that I am; And Simon Peter answered and said, Thou art Christ the Son of the living God. This confession or responsion we have, first, from the principle efficient cause, which was S. Peter. And it is amplified from the adjunct his proper name, Simon, and by his surname Peter; which signifieth a rock, as Mark 3.16 And Simon he surnamed Peter. So Luke 6.14. Simon whom he also named Peter. And Cephas in the Hebrew, (or as the Learned say) rather in the Sy●iack tongue is all one with Peter in the Greek, and signifieth a rock or stone. Now in that Peter is the mouth of the rest of the Apostles, and their spoaksman, it was not because he thought himself the chief of his brethren; no, he never dreamt any such thing, 
u Quia ardore Christi praecipou servens, & ad faciendum, & ad respondendum paratissimus erat. Cyrill. lib. 12. in Johan.  neither was he taken with that hectic fever, but as Cyril hath it, Because being more fervent in the love of Christ, he was most ready to make and give an answer.  
Again, in that he alone made answer, in the name of the rest of the Apostles. For, 
x Fides catholica una est ubicunque & apud quoscunque fie. Ideo conveniens fuit confessionem ejus per unum fieri, liee● illu esset fides multorum. Tostar super locum, Quest. 56.  wheresoever and with whomsoever it is found. It was therefore sit the Confession of Christ to be made by one, although it were the belief of many. To confirm the same, we have the like Confession, John 6.69. Where though Saint Peter speaks only, yet he delivereth it in the plural number. And we believe and are sure, that thou art that Christ the Son of the living God. Secondly here is the form of the confession; Thou art are Christ the Son of the living God. Which confession though it be in few words, the matter is high and sublime; for in it is contained that great mystery of God made man; and the person and office of our Saviour. First, Christ is God coequal and coessential with the Father and the Holy Ghost. To this end he is called, The only begotten of the Father, John 1.14. Thus is he begotten of the essence of his Father from all eternity, Psal. 2.7. Thou art my Son, this day have I begotten thee. And the Text, Thou art Christ the Son of the living God. He is said to be the Living God 
y Secundum supereminentiam, qua superemines omnibus habe●tibus vitam, quemad modum solus habet immortalitatem. Orig.  according to his Supereminency, wherein he is above all living, as one that hath only immortality, and is the fountain of life. So S. John Chap. 14.6. I am the way, the truth, and the life. And he is called the living God also, 
z Ad comparationem corum deorum qui putantur dii, sed mortui sunt; Saturnum dico, Jovem, Venerem, & coetera idolorum portenta. Hier.  in comparison of those gods, who are thought to be gods, but are all dead, I say Saturn, Jupiter and Venus, and the other forms of idols. S. Paul Heb. 1.3. hath it— Who being the brightness of his glory, and the express image of his person. But to put all out of doubt, the Apostle hath this dilemma, Colos 1.16. For by him were all things created that are in Heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by him and for him. Saint John saith 1 John 5.20. This is the true God and eternal life. And Rom. 9.5. Who is over all God blessed for ever, Amen.  
Secondly, As our Saviour is true God, so likewise he is true man, of the substance of his Mother, born in the world. This is manifest by his own words, vers. 13. Whom do men say that I the Son of man am? To this purpose he hath the plain Epithet of Man given him, Luke 23.47. Now when the Centurion saw what was done, he glorified God, saying; Certainly this was a righteous man. And the Apostle, 1. Tim. 2.5. For there is one God, and one Mediator between God and men, the man Christ Jesus. Wherefore he is called the son of Mary, Matth. 1.16. The seed of the woman. Gen. 3.15. The seed of Abraham, Heb. 2.16. Born of a woman, Gal. 4.4. Yet notwithstanding, though he be God and man, he is not two, but one Christ. According to Athanasius his Creed. One, not by Conversion of the Godhead into flesh, but by taking the manhood into God; one altogether, not by confusion of Substance, but by unity of Person; For as the reasonable soul and flesh is one man; so God and man is one Christ. To this purpose the Apostle saith, there is one Lord Jesus Christ, 1. Cor. 8.6. And one Mediator between God and men, 1. Tim. 2.5. Thus we see he is but one Christ. In the next place we have his office expressed in the word, Christ. Thou art Christ, etc. which word signifieth anointed. For whereas Kings, Priests, and Prophets, were usually anointed in the Old Testament upon their inauguration, Exod. 29.7.1 Sam. 16.13. Hence they are called the Lords anointed, Esay 48.1. So likewise was Christ anointed, not with any external oil, but with the Holy Ghost, into a Kingly, Prophetic, and Priestly office, Psal. 45.8. John 3.34. Acts 10.38. First, he was anointed a Prophet to make known the will of his heavenly Father concerning our redemption; John 1.10. No man hath seen God at any time, the only begotten Son which is in the bosom of the Father, he hath declared him. And in the next place, that he might appoint us the Ministry of the-Word, and the use of the Sacraments; that by these, as (by instruments) he might work effectually in his Church, as Mark 16 15.16. Go ye into all the world, and preach the Gospel to every creature; He that believeth and is baptised, shall be saved; but he that believeth not shall be damned. Secondly, he was anointed a Priest, that he might offer himself on the Cross for us, and by the sacrifice of his own body, redeem us from our most sad and deplorable condition in the loins of our first parents; and that he might ever intercede for us to his Father. For by one offering he hath perfected for even them that are sanctified, Heb. 10.14. and chap. 9.24. For Christ is not ascended into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for us: And Rom. 8.34. Who is he that condemneth? it is Christ that died; yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Thirdly, he was anointed a King that he might rule and govern us by the Sceptre of his power; that is, that he might preserve and defend us both from our corporal and spiritual enemies; to wit, the Devil, Sin, Death, Hell, and this wicked World. Wherefore the Prophet thus speaketh, Rejoice greatly O daughter of Zion, shout O daughter of Jerusalem; behold thy King cometh unto thee, he is just, and having salvation, etc. Zach. 9.9. And the Evangelist; Then shall the king say unto them on his right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, Matth. 25.34  
From this Confession of Peter we may learn what is the duty of every Christian man; even this, freely to give an account of his faith. According to that of the Apostle, But sanctiste the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear, I Pet. 3.15. And to take off all excuse in this particular, our Saviour himself saith, Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven, Matth. 10.32. Holy David maketh it a fruit of faith, Psalm 116.10. I believed therefore have spoken. 
a Veritas & credenda, & laquenda.  The truth (saith Prosper) is to be believed, and spoken. Confession is of a high consequence, and concerns Christains more than they think of. This I believe wrings many a professor by the nose, and toucheth (as we say) their c●ppy hold. How many have we that dare not confess the truth openly for fear of men. These are cowardly Christians, who when they should fight, betake them to their heels. Some will make a fair flourish for a time; they will take up the Cudgels with much seeming Confidence: but when any cometh to play with them, they presently lay them down. Such a one was S. Peter, Hear his high words; Though all should be offended because of thee, yet will I never be offended. And further, Though I should die with thee, yet will I not deny thee, Matth. 26.33.35. but look upon him a while after, and then, quantum mutatus ab illo, one would not take him to be the same man: How are the chariot wheels of his resolution taken off, so that he drives heavily. Mark him I pray; I know not what thou sayest; and again, with and oath in his mouth; I do not know the man. And to make him superlative, he falls more basely; gins to curse and to swear, saying; I know not the man, vers. 70.72.74. Who would have taken Spira otherwise then a Chrisitian once; but miserable man, when he was urged to subscribe, or else lose all, and incur the Pope's displeasure straightways makes shipwreck of faith and a good conscience; and after this, by God his divine justice, dieth in horrible despair. Is not this an Epidemical disease? What Thrasonian brags will our mongrel professors make in times of peace and prosperity? Who better Christians now then they? whilst this calm lasts, it is a hard matter to find out the true Mother: a base hypocritical Pharisee can scarce be discerned from a Nathaneel, a true Israelite indeed, in whom there is no guile: but let one storm arise; let the Sabeans take away their oxen, and their asses, or the Chaldeans fall upon their camels; or let a prison be threatened them; the least gust of adversity blow upon them, and as Satan falsely said of Job, it may truly be said of them, they will curse God to his face. Most sad experience we have had of this in all ages, and the Apostasy of our times is a sufficient test and proof of it. Confess we then the truth, maugre the menaces and threats of wicked men. Let this never be forgotten of us. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven, Matth. 10.33. And worthy is that of the Apostle to be writ in the tables of our hearts, Rom. 10.9, 10. That if thou shalt confess with my mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth Confession is made unto Salvation. Secondly, this more especially concerns the Ministers of God his word: they of all other must freely deliver the truth. 
b Nihil in sacerdote tam periculosum apud Deuw, tam iurpe apud homine●, quam quod sentiat vericatem non libere, pronuneiare. Ambr.  Nothing in a Minister is so dangerous with a God, and base with men, than not to speak that freely which he thinketh to be truth.  
I was spoken like a prophet: As the Lord liveth, what the Lord saith unto me, that will I speak, 1 Kings 22.14. And no less noble was it said by Nehemiah; Should such a man as I● flee, chap. 6.11; These are the pillars of the Church, if they fall, down cometh the whole fabric. It is a shame to see a man of God turn tail, for him to deny the truth is monstrous, who will trust that shepherd, or (rather that thief) who seeing the wolf coming, leaveth the sheep and flieth, John 16.12. He that sitteth as the stern must not leave it for every storm, lest he hazardeth the whole vessel, and so commit the Mariners to the mercy of the seas. Look to this ye Ambassadors of the most high God, and betray not through your cowardice those souls commited to your charge. What more worthy of commemoration, then that of he Apostles, who when they were put into the common prison for preaching in the name of Christ; presently they entered into the Temple early in the morning, and taught, saying; We ought to obey God rather than men; and boldly told them to their faces; The God of our fathers raised up Jesus, whom ye slew and hanged on a tree; him hath God exalted with his right hand to be a prince and a Saviour, for to give repentance to Israel and forgiveness of sins, Acts 5. 18.21.29.30.31. Who can but admire at the Constancy and brave spirit of Martin Luther, who when he was by some of his friends dissuaded from going to Worms, made this answer, If every tile of each house was a devil, yet would I go thither. O noble soul, thy name will be had in remembrance to thy immortal praise. Let my counsel be accepted of you, my dear brethren of the Clergy; Yea let the wise man's counsel be accepted of you; 
c Prov. 19.10.  Buy the truth, and sell it not. Let no panic fear possess you when you should proclaim the glad tidings of the gospel, and preach salvation through the merit of Christ. He is the Son of the living God (saith my Text) who will own you his Champions, and reward you with a crown of immortality, if ye be constant. What i● the world hate you for it; Take this Cordial, Be of good comfort, I have overcome the world said your great Master once. And if God be for us, who can be against us? Rom. 8.31. Take this for all, even from him who is Alpha and Omega, the first and the last, he that liveth and was dead, and hath the keys of hell and of death. Fear none of those things which thou shalt suffer; behold the devil shall cast some of you into prison that ye may be tried, and ye shall have tribulation ten days; be thou faithful unto death, and I will give thee a crown of life, Rev. 2.10. At for those Milksops, those fearful watchmen, ambodexters, and trencher Chaplains, who for sinister ends speak what God never put into their mouths, against the plain text of Scripture, denying the Lord that bought them, and so making shipwreck of faith and a good conscience, to the hazarding of many thousand souls; Good God give them repentance to the acknowledging of the truth: If not, the wish of the Apostle, to all you that fear God, shall be mine; I would they were even cut off that trouble you. Amen. Gal. 5.12.  
FINIS.