an eye-witnesse of many wonders by which the Ministery of Moses was confirmed testifieth his writings to bee the undoubted Word of God the same doe the Prophets which continued the History of the Church in the time of the Judges both of Moses Joshua Likewise all the Prophets which successively recorded the holy Story and Prophesies by divine Revelation from Samuel unto the Captivity and from the Captivity to the building again of the Temple and of the City and sometimes after receiving the same book of heavenly Doctrine from the former age delivered them to their posterity And Malachi the last of the Prophets closeth up the Old Testament with a charge and an Exhortation from the Lord to remember the Law of Moses delivered in Horeb and to use the same as a Schoole-master to direct them unto Christ untill hee came in person himself Mal. 4. 4. Finally from that time the Church of the Jews untill the comming of Christ in the flesh imbraced all the former writings of the Prophets as the book of God Christ himself appealeth unto them as a sufficient testimony of him Joh. 5. 39. The Apostles and the Evangelists prove the writings of the New Testament by them and the Catholike Church of Christ from the Apostles time untill this day hath acknowledged all the same writings both of the Old and New Testament to bee the undoubted Word of God Thus have wee the testimony both of the Old Church of the Jews Gods peculiar people and first-born to whom the Oracles of God were committed Act. 7. 38. Hos. 8. 12. Rom. 3. 2. 9. 4. and the view of Christians together with the generall account which all the godly have made at all times of the Scriptures when they have crossed their natures and courses as accounting it in their soules to bee of God and the speciall testimony of Martyrs who have sealed the certainty of the same by shedding their blood for them Thereunto also may bee added the testimony of those which are out of the Church Heathens out of whom many ancient testimonies are cited to this purpose by Josephus contra Appion Turks and Jews who to this day acknowledge all the books of the Old Testament and Hereticks who labour to shroud themselves under them c. Are there not some divine testimonies which may likewise bee added to this Yes first the known Miracles which the devill was never able to doe that did so often follow the writers and teachers of the Scriptures Secondly the manifold punishments and destruction of those that have reviled and persecuted the same Are these motives of themselves sufficient to work saving faith and perswade us fully to rest on Gods Word No besides all this it is required that wee have the Spirit of God as well to open our eyes to see the light as to seale up fully into our hearts that truth which wee see with our eyes for the same holy Spirit that inspired the Scripture 1 Cor. 2. 10. 14. 37. Ephes. 1. 13. inclineth the hearts of Gods children to beleeve what is revealed in them and inwardly assureth them above all reasons and arguments that these are the Scriptures of God therefore the Lord by the Prophet Isaiah promiseth to joyn his Spirit with his Word and that it shall remain with his children for ever Esa. 59. 21. The same promiseth our Saviour Christ unto his Disciples concerning the Comforter which hee would send to leade them into all truth and teach them all things and to put them in minde of all things which hee had said unto them Joh. 14. 26. 15. 26. The Lord by the Prophet Jeremiah also promiseth to give his Law into their mindes and to write them in the hearts of his children Jer. 31. 33. And S. John saith to the faithfull that by the anointing of the holy Spirit which is on them they know all things 1 Joh. 2. 20. This testimony of Gods Spirit in the hearts of his faithfull as it is proper to the Word of God so it is greater then any humane perswasions grounded upon reason or witnesses of men unto which it is unmeet that the Word of God should bee subject as Papists hold when they teach that the Scriptures receive their authority from the Church for by thus hanging the credit and authority of the Scriptures on the Churches sentence they make the Churches work of greater credit then the Word of God whereas the Scriptures of God cannot bee judged or sentenced by any and God onely is a worthy witnesse himself in his Word and by his Spirit which give mutuall testimony one of the other and work that assurance of Faith in the Elect that no humane demonstrations can make nor any perswasions or inforcements of the world can remove Shew some further reasons that the authority of the Scriptures doth not depend upon the Church First because wee beleeve the Scriptures is a work of Faith but the Church cannot infuse Faith Secondly any authority that the Church hath it must prove it by the Scriptures therefore the Scripture dependeth not upon the Church Thirdly if an Infidell should ask the Church how they are sure that Christ dyed for them if they should answer because themselves say so it would be ridiculous when they should say because the Scripture teacheth so c. What books are the holy Scriptures and by whom were they writen First The books of the Old Testament in number nine and thirty which the Jews according to the number of their letters brought to two and twenty writen by Moses and the Prophets Rom. 3. 2. who delivered the same unto the Church of the Jews Secondly the books of the New Testament in number seven and twenty writen by the Apostles and Evangelists Rom. 1. 16. Rev. 1. 11. who delivered them to the Church of the Gentiles What language were the books of the Old Testament writen in In Hebrew which was the first tongue of the world and the most orderly speech in comparison of which all other languages may bee condemned of barbarous confusion but chosen especially because it was the language of that time best known unto the Church teaching that all men should understand the Scriptures onely some few portions by the later Prophets were left writen in the Chaldean tongue understood by Gods people after their carrying away into Babylon namely the 11 verse of the 10 chap. of Jer. six chapters in Daniel from the 4 ver of the 2 chap. to the end of the 7 chapter and three in Ezra the fourth fifth sixth Had the Hebrew Text vowels or points from the beginning as now it hath Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both hee speaketh immediately before had vowels and pricks God also by Moses commanded the Law to bee writen upon two great stones at the entrance
we are justified Faith being onely the instrument to convey so great a benefit unto the soule as the hand of the begger receives the Almes Forasmuch as it standeth us much in hand to know what this faith is whereby we have profit by Christs Redemption declare how many wayes the word Faith is taken in the Scriptures Sometimes it is taken for true and faithfull dealing between man and man both in word and deed called Fidelity or Faithfulnesse as Mat. 23. 23. Acts 2. 10. 1 Tim. 5. 12. 1 Pet. 5. 12. but of that faith we are not here to speak Sometimes it is taken for the faith or fidelity of God towards man but that also is besides our purpose Here we are to intreat of mans faith towards God and that word Faith is also taken two wayes 1. For the object to be apprehended or things to be beleeved even the whole doctrine of faith or points of Religion to be beleeved as Acts 6. 7. 13. 8. Rom. 1. 5. 3. 31. 12. 3. 6. 16. 26. Gal. 1. 22. 3. 2. 5. 23. 1 Tim. 1. 2. 4. 1. Jude vers 3. 2. For the action apprehending or beleeving the same viz. that work of God in man whereby he giveth assent or credence to God in his word yea and applyeth that which any way concerneth him in particular how otherwise generall soever it be as Rom. 10. 7. c. And this faith is set out by two names Heb. 11. 1. The substance of things hoped for and the evidence of things not seen by the first meaning that whereas God in his word hath made promise of things which are not presently enjoyed but onely hoped for they being not in esse but in posse yet faith doth after a sort give them a present subsisting or being as if they were in esse By the second meaning that whereas many of the promises are of things so farre out of the reach of man that they are both invisible to the eye and unreasonable or impossible to the sense or understanding of man yet faith is the very evidence of them and that which doth so demonstrate them unto us that by it as through a prospective glasse we as clearly discern them as if they were even at hand How many kinds of faith be there Although there be but one true saving faith Eph. 4. 5. yet of faith there are two sorts 1. Such as is common to all which all men have or may have 2. That which no man hath or can have but the elect it being proper to them 2 Thess. 3. 2. Rom. 11. 32. Tit. 1. 1. 2 Cor. 13. 5. How many sorts be there of the common faith Two ordinary and extraordinary and of the ordinary two also that which we call historicall and that wee call temporarie faith What is an historicall faith It is a knowledge and perswasion of the truth of Gods word concerning the letter and story of it as that there is one onely God and in the God a Trinity in Unity that Jesus Christ is the Saviour of the world c. What is a temporary faith It is a joyfull entertaining of the promises of the Gospell with some seeming confidence which yet is but vanishing uncertain and not rooted lasteth but for a time and then comes to nothing Mat. 13. 20 21. Luk. 18. 3 14. What is that common faith which you call extraordinary It is the faith of miracles which is the cleaving to some speciall and singular promise either for the doing of some extraordinary effect or for the receiving of some outward good after an extraordinary manner 1 Cor. 13. 2. Mat. 21. 2. 7. 22. Mark 9. 3. Acts 14. 9. Luk. 17. 19. By this kind of faith Judas might work miracles as well as the other Disciples and by this Faith many might bee healed by our Saviour in their bodies who were not healed in their soules What now is true saving faith which none have but the elect it being proper to them It is such a firme assent of the mind to the truth of the word as flowes into the heart and causeth the soule to embrace it as good and to build its eternall happinesse on it What is that which you make the object of saving Faith The generall object of true saving Faith is the whole truth of God revealed but the speciall object of Faith as it justifieth is the promise of remission of sinnes by the Lord Jesus For as the Israelites by the same eyes by which they looked upon the brasen Serpent they saw other things but they were not healed by looking upon any thing else but onely the brasen Serpent So though by the same Faith whereby I cleave to Christ for remission of sinnes I beleeve every truth revealed yet I am not justified by beleeving any truth but the promise of grace in the Gospell Open the nature of this saving and justifying Faith somewhat more fully Justifying Faith may bee considered two wayes either as God works it in mans heart or else as mans heart works by it towards God againe For first God enables man to beleeve and then he beleeves by Gods enabling In the first respect Faith is said to be Gods gift Eph. 2. 8. Phil. 1. 29. And it is the greatnesse of Gods power that raiseth mans heart unto it Eph. 1. 19. In the second respect man is said to beleeve Rom. 10. 10. and to come to Christ. But he beleeves by Gods enabling him to beleeve and he comes by Gods causing him to come Joh. 6. 44. No man can come unto me except the Father draw him saith our Saviour What doth God work in man when he gives him Faith First hee enlighteneth the understanding to see the truth and preciousnesse of the rich offers of grace in the Lord Jesus 1. Cor. 2. 11 12. 14. John 1. 5. John 12. 39. John 6. 45. Matth. 16. 17. Acts 26. 18. Secondly he enables the will to embrace them and reach all the desires of the soule after them and rest and build eternall comfort on them The things of God as they are foolishnesse to mans naturall Judgement so they are enmity to his naturall will And therefore when God gives faith he gives a new light to the understanding and new motions and inclinations to the heart As the Covenant of Grace is I will give them a new heart Ezek. 36. 26. It must be a mighty power to turne the heart of man upside downe and cause him to pitch all the desires of the soule upon a supernaturall object Joh. 6. 44. What gather we from hence First the monstrous wickednesse of the Popish Doctors who perswade the multitude to rest in a blind faith which they call implicite and folded up telling them that it is enough for them to beleeve as the Church beleeves though they know not what the Church beleeves nor who the Church is whereas the Scripture teacheth us that Faith comes
wombe of a Virgin without the help of man by the immediate power and operation of the holy Ghost forming him of the onely substance of the woman and perfectly sanctifying that substance in the Conception Luk. 1. 34 35. 42. So was hee borne holy and without sinne whereunto all other men by nature are subject VVhy was it necessary that Christ should bee conceived without sinne First because otherwise the God-head and Man-hood could not be joyned together for God can have no communion with sinne much lesse bee united unto it which is sinfull in a personall union Secondly being our Priest he must be holy harmlesse undefiled and perfectly just without exception Heb. 7. 26. 1 Joh. 3. 5. For if he had been a sinner himselfe he could not have satisfied for the sinnes of other men neither could it be that an unholy thing could make us holy VVhat fruit then and benefit have we by his originall righteousnesse First his pure Conception is imputed unto us and the corrupruption of our nature covered from Gods eyes whiles his righteousnesse as a garment is put upon us Secondly our originall sinne is hereby dayly diminished and fretted away and the contrary holinesse increased in us VVhat is his actuall holinesse That absolute obedience whereby he fulfilled in act every branch of the Law of God walking in all the Commandements and perfectly performing both in thought word and deed whatsoever the Law of God did command and failing in no duties either in the worship and service of God or duty towards men Matth. 3. 15. Rom. 5. 18. 4. 8. VVhat benefit have we hereby 1. All our actuall sins are covered while we are cloathed by faith with his actuall holinesse 2. We are enabled by him dayly to dye unto sinne and more and more to live unto righteousnesse of life But receive we no more by Christ then those blessings which we lost in Adam Yes we receive an high degree of felicity by the second Adam more then we lost by the first Rom. 5. 1. for being by faith incorporated into him and by communication of his Spirit unseparably knit unto him we become the children and heires of God and fellow-heires with Christ Jesus Gal. 4. 6 7. 1 Cor. 12. 12 13. Rom. 8. 9 10. who carrieth us as our head unto the highest degree of happinesse in the Kingdome of heaven where we shall lead not a naturall life as Adam did in Paradise with meat drink and sleep but a spirituall life in all unspeakeable manner and glory There remaineth yet the second part of Christs Priesthood namely his Intercession what is that It is that work whereby he alone doth continually appeare before his Father in heaven to make request for his elect in his own worthinesse making the faithfull and all their prayers acceptable unto him by applying the merits of his own perfect satisfaction unto them and taking away all the pollution that cleaveth to their good works by the merits of his passion Rom. 8. 34. Heb. 9. 24. 12. 24. 1 Joh. 2. 1 2. 1 Pet. 2. 5. Exod. 28. 36 37 38. In how many things doth his intercession consist In five 1. In making continuall request in our name unto God the Father by the vertue of his own merits Secondly in freeing us from the accusations of our adversaries Thirdly in teaching us by his Spirit to pray and send up supplications for our selves and others Fourthly in presenting our prayers unto God and making them acceptable in his sight Fifthly in covering our sins from the sight of God by applying unto us the vertue of his mediation What fruit then have we by his intercession 1. It doth reconcile us to the Father for those sins which we doe dayly commit 2. Being reconciled in him we may pray to God with boldnesse and call him Father 3. Through the intercession of our Saviour Christ our good works are of accompt before God How are we made Priests unto God by our communion with Christ Being sanctified by him and our persons received into favour Ephes. 1. 6. we have freedome and boldnesse to draw neare and offer our selves soules and bodies and all that we have as a reasonable sacrifice to God the Father and so we are admitted as a spirituall Priesthood 1 Pet. 2. 5. to offer up the sacrifices of our obedience prayers and thanksgiving which howsoever imperfect in themselves Esa. 64. 6. and deserving rather punishment then reward Psalm 143. 2. Tit. 3. 5. are yet as our persons made acceptable unto God and have promise of reward Matth. 10. 41 42. by the onely merit and intercession of the same our high Priest So much of our Saviours Priestly-office which is exercised in things concerning God how doth he exercise his office in things concerning man By communicating unto man that grace and redemption which he hath purchased from his Father Rom. 5. 15. 17. 19 Joh. 5. 21. 17. 2. 6. Luk. 4. 18 19. What parts of his office doth he exercise therein His Propheticall and Kingly office Acts 3. 22 23. Psal. 2. 6 7 8. What is this Propheticall office The office of instructing his Church by revealing unto it the way and meanes of salvation and declaring the whole will of his Father unto us in which respect he was he is and ever shall be our Prophet Doctor or Apostle Esa. 61. 3 4. Psal. 2. 6. 7. Luk. 4. 18. Mat. 17. 5. 23. 8 9 10. Heb. 3. 1 2. For what reasons must Christ be a Prophet First to reveale and deliver unto his people so much of the will of God as is needfull for their salvation Secondly to open and expound the same being delivered Thirdly to make them understand and beleeve the same Fourthly to purge his Church from errors Fifthly to place Ministers in his Church to teach his people In what respect doe you say that he is the onely teacher of his Church 1. In that he only knowing the Fathers as his Sonne hath the prerogative to reveale him of himselfe and others by him to us for no man knoweth the Father but the Sonne and he to whom the Sonne will reveale him Mat. 11. 27. 2. In that he is onely able to cause our hearts to beleeve and understand the matter he doth teach and reveale What were then the Prophets and Apostles They were his Disciples and servants and spake by his Spirit 1 Pet. 1. 10 11. 3. 19. Nehemiah 9. 30. Eph. 2. 17. What difference is there between the teaching of Christ and of the Prophets and Ministers sent from him 1. Christ taught with another authority then did ever any other Minister before or after him Mat. 5. 22. 28. 32. 34. 44. 7. 28 29. Mark 1. 22. 2. By vertue of his Propheticall office he did not only bring an outward sound unto the eare but wrought as he did before his comming and as he doth now by the ministery of his word an alteration of the mind so farre as
Cor. 5. 5. Acts 2. 33. VVhat comfort doth hence arise to Gods children 1. That our head being gone before we his members shall follow after Christ having prepared a place for us in heaven which now we feel by faith and hereafter shall fully enjoy Eph. 1. 22 23. 1 Cor. 15. 49. Joh. 14. 3. 13. 23 24. 2. That having such a friend in heaven we need not fear any foes on earth nor fiends in hell Heb. 7. 25. Phil. 1. 28. Rom. 16. 20. Acts 20. 24. Rev. 2. 10. What fruits are we to shew in our lives from the vertue of his Ascension in our hearts 1. To have our conversation in heaven whilest we be on earth placing our hearts where our head is Col. 3. 1 2. Phil. 1. 23 3. 20. 2. To look for the presence of Christ by faith not by sight in spirituall not in carnall things Mat. 28. 20. 2 Cor. 5. 7. Joh. 6. 63. What is the third degree of his Exaltation That he sitteth at the right hand of God the Father Almighty Mar. 11. 19. Eph. 1 20 21 22. What is meant by this That Christ in our nature is worthily advanced by the Father to the height of all Majesty Dominion and Glory having authority to rule all things in heaven and in earth Eph. 4. 10. Heb. 1. 3 4 5. 8. 13. Mat. 28. 18. How may this appear Because he is hereby exalted to be the Kings of Saints Rev. 15. 3. the Judge of sinners Act. 17. 31. the Prince of our salvation Act. 5. 31. and the high Priest of our profession Heb. 8. 1. What comfort ariseth hence to all true Beleevers That 1. as our King he will govern us Heb. 1. 8 9. Luc. 1. 33. and that from him we shall receive all things needfull for us under his gracious government 2. As our Judge he will avenge us Rev. 6. 10. 16. 5 6. and as our Prince defend us Dan. 12. 1. subduing all our enemies by his power treading them under our feet 3. As our Priest he will plead our cause and pray for us Heb. 7. 25. Rom. 8. 34. Why is he said in the Creed to sit at the right hand of God the Father Almighty That we may know he enjoyeth both the favour and power of God in full measure the Father having committed all Judgement to the Son Heb 1. 13. Mat. 28. 18. Joh. 5. 22. What duties are here required To honour the Son as we do the Father to cast our Crowns at his feet stoop to his Scepter live by his Laws so to follow him here that we may sit with him in his throne hereafter Joh. 5. 23. Rev. 4. 10. Psal. 2. 10. Jam. 4. 12. Rev. 3. 21. Doth he not now thus reign for the raising of his friends and the ruine of his enemies Yes he doth graciously by his Word and Works Heb. 1. 8. Rom. 10. 15 16. But he shall more gloriously when he commeth again to judge the quick and the dead 2 Thess. 1. 10. Rom. 14. 9. Having thus declared that which concerneth the Mediatour of the New Testament what are you now to consider in the condition of the rest of mankind which hold by him Two things 1. The participation of the grace of Christ and the benefits of the Gospel 2. The means which God hath ordained for the offering and effecting of the same To whom doth God reveal and apply the Covenant of Grace Not to the world but to his Church called out of the world John 14. 22. 17. 9. Mat. 11. 25. 1 Cor. 2. 8. c. that is not to the reprobate appointed from everlasting to be vessels of wrath but to the Elect and chosen For howsoever the light is come into the world yet most men rather love darknesse then light Joh. 1. 5. And though the proclamation of Grace be generall 1 Tim. 2. 4. yet most men refuse or neglect Gods goodnesse by reason of the naughtinesse of their hearts neither are any saved but such as God draweth to imbrace his mercy and casteth as it were into a new mould Joh. 6. 44. It would seem by this that the most part of the world be in no better estate then the Devill himself Most men questionlesse abide without recovery in the state of sin and death 1 Joh. 5. 19. because the Lord doth not grant unto them the benefit of Redemption and grace of Faith and Repentance unto life but suffers them to run on in sin deservedly unto condemnation How doth God suffer them to run into Condemnation In a divers manner some Reprobates dying infants other of riper years of which last sort some are not called others called How doth God deal with Reprobates dying infants Being once conceived they are in the state of death Rom. 5. 14. by reason of the sin of Adam imputed and of originall corruption cleaving to their nature wherein also dying they perish as for instance the children of Heathen Parents for touching the children of Christians we are taught to accompt them holy 2 Cor. 7. 14. How doth God deal with those of riper years uncalled Being naturally possessed with ignorance and vanity Eph. 4. 18 19. he giveth them up to their own lusts to commit sin without remorse with greedinesse in a reprobate mind Rom. 1. 26. 28. untill the measure of sin being fulfilled they are cut off Gen. 15. 16. Ps. 69. 27. How doth God deal with such Reprobates as are called He vouchsafeth them outward means of salvation Heb. 4. 1 2. 1 Cor. 10. 1 2. c. giving farther to some of them some illumination Heb. 6. 4 5. A temporary faith Acts 8. 13. some outward holinesse and tast of heaven whom he yet suffereth to fall away and the means of grace to become a favour of death unto them 2 Cor. 2. 16. yea some of these doe fall even to the sin unpardonable Heb. 6. 6. So much of the company of the Reprobates which are not made partakers of the benefit of Redemption what is the Church of Christ which enjoyeth this great benefit A company of men and women called out of the world to believe and live in Christ and indued accordingly with spirituall graces for the service of God Gal. 3. 26 27 28. John 1. 12. 17. 14 16. Eph. 2. 10. 1 Tim. 3. 15. Tit. 2. 14. or rather the whole number of Gods elect which are admitted into fellowship with Christ Jesus for all these being taken together are called the Church that is Gods assembly or congregation which in the Scripture is likened to the Spouse of Christ Cant. 4. 9. Eph. 5. 32. 25. which in the Creed we professe to believe under the title of The holy catholick Church Heb. 12. 22 23. Eph. 5. 27. Doe you beleeve in the Catholick Church No I believe that God hath a certain number of his chosen children which he doth call and gather to himself that Christ hath such a flock selected out of
all nations ages and conditions of men Eph. 5. 23. Ioh. 10. 16. Gal. 3. 28. Rev. 7. 9. 17. and that my self am one of that company and a sheep of that fold Why say you that you beleeve that there is a Catholick Church Because that the Church of God cannot be alwayes seen with the eyes of man Why is this Church called holy Because she hath washed her robes in the blood of the Lamb and being sanctified and cleansed with the washing of water by the word is presented and accepted as holy before God Rev. 7. 14. Eph. 5. 26 27. Col. 1. 21 22. for though the Church on earth be in it selfe sinfull yet in Christ the head it is holy and in the life to come shall be brought to perfection of holinesse What learn you hence That if ever we will have the Church for our Mother or God for our Father we must labour to be holy as he is holy What is meant here by catholick Church The whole universall company of the elect that ever were are or ever shall be gathered together in one body knit together in one Faith under one Head Christ Jesus Eph. 4. 4 5 6. 12. 13. Col. 2. 19. Eph. 1. 22 23. For God in all places and of all sorts of men had from the beginning hath now and ever will have an holy Church that is Gods whole or universall Assembly because it comprehendeth the whole multitude of all those that have doe or ever shall believe unto the worlds end Doe all those make one body The whole number of believers and Saints by calling make one body the Head whereof is Christ Jesus Eph. 1. 10. 22 23. Col. 1. 18. 24. Having under him no other Vicar and so the Pope is not the Head of the Church for neither property nor office of the head can agree unto him What is the property of the Head To be highest and therefore there can be but one even Christ. What is the office of the Head First to prescribe lawes to his Church which should bind mens consciences to the obedience of the same and of such law-givers there is but one James 4. 12. Secondly to convey the powers of life and motion into all the members by bestowing spirituall life and grace upon them For the naturall members take spirit and sense from the head so the Church hath all her spirituall life and feeling from Christ who is only able and no creature beside to quicken and give life Thirdly to be the Saviour of the body Eph. 5. 23. But Christ Jesus only is the Saviour of the Church whom by this title of the head of the Church Paul lifteth up above all Angels Archangels Principalities and Powers And therefore if the Pope were the successour of Peter and Paul yet should he not therfore be the head of the Church which agreeth to no simple creature in heaven or under heaven So much of the Head where be the members of this holy Catholick Church Part are already in heaven triumphant part as yet militant here upon earth VVhat call you the Church triumphant The blessed company of those that have entred into their Masters joy Heb. 12. 23. Rev. 7. 14. 16. waiting for the fulfilling of the number of their fellow-members and their own consummation in perfect blisse Rev. 6. 7. VVhy is it called Triumphant Because the Saints deceased have made an end of their pilgrimage and labours here on earth and triumph over their enemies the world death and damnation Are the Angels of the Church triumphant No First because they were never of the Church militant Secondly because they were not redeemed nor received benefit by the death of Christ and therefore it is said that He took not on him the nature of Angels but the seed of Abraham Heb. 2. 16. VVhat is the speciall duty which the Church triumphant in heaven doth perform Praise and thanksgiving to God VVhat is the Church militant It is the society of those that being scattered through all the corners of the world are by one faith in Christ conjoyned to him and fight under his banner against their Enemies the World the Flesh and the devill continuing in the service and warfare of their Lord and expecting in due time also to be crowned with victory and triumph in glory with him Rev. 1. 9. 12. 11. 2 Tim. 4. 7 8. Who are the true members of the Church militant on earth Those alone who as living members of the mysticall body Eph. 1. 22 23. Col. 1. 18. are by the Spirit and Faith secretly and inseparably conjoyned unto Christ their head Col. 3. 3. Psalm 83. 3. In which respect the true militant Church is both visible Mat. 16. 18. and invisible Rom. 2. 29. 1 Pet. 3. 4. the elect being not to be discerned from the reprobates till the last day But are none to be accompted members of this Church but such as are so inseparably united unto Christ doubtlesse many live in the Church who are not thus united unto him and shall never come to salvation by him Truly and properly none are of the Church saving only they which truly beleeve and yeeld obedience 1 John 2. 19. all which are also saved howbeit God useth outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves as to inward fellowship with his Sonne Act. 2. 42. Cant. 1. 7. whereby the Church becommeth visible Hence it commeth that so many as partaking the outward means doe joyn with these in league of visible profession Act. 8. 13. are therefore in humane judgment accompted members of the true Church and Saints by calling 1 Cor. 1. 2. untill the Lord who only knoweth who are his doe make known the contrary as we are taught in the Parable of the tares the draw-net c. Mat. 13. 24. 47. Thus many live in the Church as it is visible and outward which are partakers onely outwardly of grace and such are not fully of the Church that have entred in but one step Cant. 4. 7. Eph. 5. 27. 1 John 2. 19. That a man may be fully of the Church it is not sufficient that he professe Christ with his mouth but it is further required that he believe in him in heart These doe the one but not the other or if they believe in heart they believe not fully For they may generally believe indeed that Christ is the Saviour of mankind but they know not whether themselves have part in him yea by their works they disclaim any interest in him VVhat say you then of such They are partakers of all good of the outward or imperfect Church and therefore their children also are baptized and admitted as members of Christs Church These are like evill citizens as indeed the Church is Gods city who are in truth but citizens in profession and name only For they as yet want the chiefest point which onely maketh a
of people especially and yet so as the set forme make not men sluggish in stirring up the gift of prayer in themselves according to divers occurrents it being incident to the children of God to have some gift of prayer in some measure Zach. 12. 10 Remaineth there yet any thing necessary to be considered of Prayer Something would be spoken of the kinds and circumstances thereof What kinds are thereof Prayer Prayer is either publicke or private and both of them either ordinary or extraordinary Acts 6. 4 c. 1 Tim. 2. 12. Mat. 6. 6. Acts 10. 4. Ioel 2. 15. Ionah 3. 6. What is publick Prayer It is prayer made of and in the Congregation assembled for the service of God Psal. 84. 1 c. What is private Prayer It is that Prayer which is made out of the Congregation and it is either lesse private as when the whole Family or private friends meet in that exercise 2 Sam. 6. 20. Esther 4. 16. or more private when either one of the members of the Family Nehem. 1. 4 5 6. Gen. 25. 21. or some by reason of speciall duty they have joyntly together made their prayers 1 Pet. 3. 7. Is it not enough for every one in a Family to make prayers with the rest of the body of that Houshold No it is required also that we pray solitarily by our selves Math. 6. 6. For as every man hath committed speciall sins which others in the Family have not and hath speciall defects and hath received speciall favours that others have not so in these regards it is meet that he should have a speciall resort unto God in Confession Petition and Thanksgiving What is ordinary Prayer It is that prayer which is made daily upon ordinary occasions Psal. 55. 17. Dan. 6. 11. What is the extraordinary That which is made upon speciall occasion or extraordinary accident falling out by reason whereof it is both longer and ferventer Psal. 119. 62. Acts 12. 5. Joel 2. 15. Ionah 3. 6. Are the same persons alwayes to keep the private extraordinary Prayers that keep the publick No not such persons as are under the commandement of others unlesse it be publick or with consent of their commanders Numb 30. 13 14 c. What are the ordinary circumstances of Prayer Gestures Place Time What behaviour and gesture must we use in Prayer We must use such holy behaviour and comely gestures of body as are beseeming the Majesty of God with whom we have to deale and so holy an exercise which we have in hand namely such as may best expresse and encrease the reverence humility fervency and affiance that ought to be in our hearts as the bowing of our knees Eph. 3. 14. lifting up of our hands and eyes to heaven Lam. 3. 41. Iohn 17. 1 c. which yet are not alwayes or absolutely necessary Luke 18. 13. so our hearts be lifted up Psal. 25. 1. and 143. 8. and the knees of our conscience bowed before the Lord Phil. 2. 10. and nothing done unbeseeming the company with whom we pray and the kind of prayer Is not the behaviour all one in every kind of prayer No In private prayer it sufficeth that we use such words gestures c. as may expresse our reverence and faith towards God 1 Cor. 14. 2. In publike prayer our behaviour must be such as may also witnesse our communion one with another and desire of mutuall edification 1 Cor. 14. 4. and verse 17. 40. When we pray by our selves we have more liberty of words and gestures then in company 1 Kings 18. 42. In extraordinary prayers the publike must be done with open shew of the affection either sorrow or joy Esa. 1. and 58. Ioel 2. 13. which in the private must be covert and secret Matth. 6. 17. Where must we pray Generally all places are allowed 1 Tim. 2. 8. the ceremoniall difference of places being removed Iohn 4. 21 c. and Christ our propitiatory every where present before us Matth. 18. 20. Notwithstanding according to the kindes before mentioned the publike place of resort for the worship of God best fitteth common prayers Esa. 56. 7. Ioel 2. 17. and the private house or Closet is most convenient for private supplication Matth. 6. 6. howsoever the sudden lifting up of the heart in secret unto God may be as occasion is without gesture in any place or company Neh. 2. 4. When must we pray Continually as the Apostle enjoyneth 1 Thess. 5. 17. For the whole course of a Christian is a perpetuall intercourse with the Lord either suing for mercy or waiting for the answer of his suits or rendring thankes for graces received Psal. 5. 3. Luke 2. 37. Neverthelesse ordinarily the Sabbath among the dayes of the week Psal. 92. Title and morning and evening among the houres of the day ibid vers 2. are to be preferred whereto such time must be added wherein we enter into any businesse Col. 3. 17. Pro. 3. 6. or receive any of the creatures or blessings of God 1 Cor. 10. 31. 1 Tim. 4. 4 5. Extraordinarily other dayes or houres must also be set apart for prayer especially in cases requiring longer continuance therein Psal. 55. 17. 119. 62 164. What circumstances are annexed unto such extraordinary prayer An holy fasting or feasting 1 Cor. 7. 5. Zach. 8. 19. Neh. 8. 10. the one to further our zeale in petition the other in thanksgiving What meane you by Fasting Not any naturall abstinence arising from sicknesse nor medicinall used to prevent or remove the same nor civill enjoyned sometimes by authority as in case of dearth sometimes enforced by necessity as in siege 2 Kings 6. 25. seafaring c. nor yet morall for subduing of carnall concupiscence 2 Kings 25. 26 27. 1 Cor. 9. 27. and preservation of chastity required especially in some constitutions 1 Cor. 9 27. by vertue of the seventh Commandement But religious Ioel 1. 14 that is referred to religious ends for the furtherance of the speciall practice of repentance and the enforcing of our prayers Is fasting a good work Fasting is not properly a good work but an help an assistance thereto namely to prayer Whether is the outward exercise thereof a certaine marke of a godly man The Pharisees which fasted Luke 5. 33. came not to our Saviour Christ to learne of him 48. as the Disciples of John did Matth. 9. 14. although it were in weaknesse but to discredit him namely to make the world beleeve that he was a belly-god as the Church of Rome doth charge the children of God now to open a schoole to all liberty of the flesh following the steps of their old fathers the Pharisees What is an holy Fast The chastising of our nature and laying aside the delights of the senses for a time Joel 2. 16. 1 Cor. 7. 5. to the end thereby to humble our selves and to make us more apt to prayer Or more fully Fasting is a
miracles and the comming of Antichrist is foretold to be with all power and signes and lying wonders 2 Thes. 2. 9. Apoc. 13. 13 14. Such as those are whereof the Papists brag and boast of which are indeed no true miracles May the Church erre and be corrupted or fall and become no Church First we must distinguish of errors some are fundamentall such as raze the foundation of the Church as the denying that Christ came in the flesh or the denying of the resurrection and in these the Church cannot erre others are of lesse moment and in these it may erre Secondly the Catholick Church considered in her true members can never utterly fall Matth. 16. 18. Psalme 1. 6. 1 Thes. 5. 24. Howsoever no Congregation be so pure that it may bee said at any time to bee free from all corruption Cant. 1. 4. or so constant but that at times it may be shaken in the very foundation of truth as it may appeare by the Church of Corinth Galatia c. 1 Cor. 15. 12. 13. Gal. 3. 1. Thirdly the Church being considered with respect of the place God doth not alwayes continue a succession of true beleevers within the same limits and borders and hence we say that divers Churches are falne as those of Asia c. Neither is any place so priviledged but that for sinne the Candlestick may in time be thence removed Rev. 2. 5. How may we judge of a Church corrupt or ceasing to be a Church Where God utterly taking away the meanes of his Word and Worship Acts 13. 46. hath apparently given the bill of divorce Esa. 50. 1. there are we not to acknowledge any Church at all as at this day in Jerusalem once the holy City But where these meanes are yet continued we are to acknowledge a Church of Christ Rev. 2. 12 13. howsoever more or lesse corrupt according to the greater or lesse abuse of Gods Word and Worship Since Churches may be so diversly corrupted from which and how farre are we to separate From Churches mortally sick of heresie Tit. 3. 10 11. or Idolatry as it were a contagious plague or leprosie wee are to separate Rev. 18. 4. Howbeit whiles there is yet any life rather from the scab or sore then from the body that is from the prevailing faction maintaining fundamentall errours and forcing to idolatrous worship Such is our separation from the present Church of Rome not from such therein who either meaning well in generall are ignorant of the depth of Satan Rev. 2. 24. or secretly dissent from the damnable corruptions 1 Kings 19. 18. with whom as a body yet retaining life we desire to joine Phil. 1. 18. so farre as we may with safety from the foresaid contagion Are we to continue fellowship with all other Churches not so deadly and dangerously corrupt From Churches holding the foundation in substance of faith and worship though otherwise not free from blemish we are not to separate 1 Kings 15. 14. 22. 43. farther then in dislike and refusall of that wherein they do apparently separate from Christ in respect either of manners doctrine or forme of publike worship What are the Enemies of the Church Besides these spirituall wickednesses which fight against our soules there are outward enemies also that visibly oppose the Church of Christ. How doth Christ defend his Church against those enemies This is partly to be done by the Civill Magistrate to whom it belongeth by Civill meanes to maintaine the Church in that truth and liberty which Christ hath given unto it and partly by the breath of Christs own mouth in the preaching of the Gospel yet not perfectly but by the brightnesse of his comming in the latter day What is the estate of the Church when these enemies prevaile The Church is often oppressed and darkned so by them that it doth partly degenerate and is partly hid but never wholly destroyed nor altogether invisible Is not the Church alwayes visible in her parts The persons are alwaies visible for Christ hath and ever had from the beginning his Church visible upon earth Rom. 11. 1 2 3 4. that is some companies of Beleevers making profession of the same common faith yet the persecution may be such that the visible Church may not appeare throughly for a time the professors being forced thereby to hide themselves from the eye of the world Rev. 12. 14. and happily by the rage of the enemy so scattered that as in the dayes of Elias 1 Kings 10. 14 18. they can hardly be knowne or have entercourse between themselves and hence it is that the Church is compared to the Moon sometimes in the full sometimes in the wane What distinction is thereof the members of the visible Church Generally they are all of the family of Christ Ephes. 3. 15. which as sheep of his flock are to heare his voice and to follow him Joh. 10. 2 3 4. But more especially out of these Christ the chiefe Priest and Shepheard hath instituted some to be above some to be under ordaining some to have preheminence and government others to be governed and guided by them Heb. 13. 17. Whom hath Christ appointed to be Governors and guiders over the rest 1. Church-officers and Ministers appointed to teach and governe the flock of Christ and to feed it with the wholsome food of the Word and Sacrament 1 Cor. 12. 28. 1 Tim. 5. 17. Luk. 12. 2. Joh. 21. 15. 1 Pet. 5. 2. 2. Princes and Civill Magistrates whom Christ hath charged to see to the wayes of his houshold and so to rule and order it outwardly that all both Ministers and People doe their office and duty even in things concerning God Psal. 78. 71 72. 2 Chro. 35. 3. 34. 32. Having now spoken of the Church and the members of it what are those things which are proper to the visible Church The Word Rom. 10. 17. John 5. 25. 6 68. and the dependents thereof viz. Sacraments 1 Cor. 10. 1 2 3 4. and Censures Matth. 18. 15. 1 Cor. 5. of which in their proper places What is the Word That part of the outward Ministery which consisteth in the delivery of Doctrine and this is the ordinary instrument which God useth in begetting of faith What order is there used in the delivery of the Word for the begetting of faith 1. The Covenant of the Law is urged to make sin and the punishment thereof knowne whereupon the sting of conscience pricketh the heart with a sense of Gods wrath and maketh a man utterly to despaire of any ability in himselfe to obtaine everlasting life After this preparation the promises of the Gospel are propounded whereupon the sinner conceiving hope of pardon sueth to God for mercy and particularly applieth to his own soul those comfortable promises which in the Word is propounded What is the inward meanes for the begetting of faith The holy Spirit of God Is it not lawfull to separate the
wee see that wee need no more but to bee born and then to have this life preserved The Sacrament of Baptisme sheweth us the first the Sacrament of the Lords Supper the second Therefore those five other Sacraments of Confirmation Penance Matrimony Orders and extreame Unction joyned by the Papists are superfluous because some of them have no warrant at all out of the Word of God and God hath not promised a blessing upon the using of them others of them though they bee agreeable to the Word yet are without the nature and number of the Sacraments What is Baptisme It is the first Sacrament of the New Testament by the washing of water Ephes. 5. 26. representing the powerfull washing of the blood and spirit of Christ 1 Cor. 6. 11. Heb. 10. 22. and so sealing our regeneration or new birth our entrance into the Covenant of Grace and our ingraffing into Christ and into the body of Christ which is his Church Joh. 3. 5. Tit. 3. 5. Act. 8. 27. The word Baptisme in generall signifieth any kinde of washing but here it is specially taken for that sacramentall washing which sealeth unto those which are within Gods Covenant their birth in Christ and enterance into Christianity How was this Sacrament ordained and brought into the Church in the place of Circumcision At the Commandement of God Joh. 1. 33. by the Ministery of John therefore called the Baptist Matth. 3. 1. after sanctified and confirmed by our Saviour Christ himself being baptized by John Mat. 3. 13. and giving commission to his Apostles and Ministers to continue the same in his Church unto the end Mat. 28. 18. Why call you it the first Sacrament Because Christ gave order to his Apostles that after they have taught and men beleeve they should baptize them that so they might bee enrolled amongst those of the houshold of God and entered into the number of the Citizens Burgesses of the heavenly Jerusalem What abuse doth this take away That which sometimes the ancient Church was infected withall namely that they baptized men at their death and let them receive the Lords Supper twice or thrice a yeer whereas this is the first Sacrament of the Covenant What are the essentiall parts of this Sacrament of Baptisme As of all other Sacraments two the outward signes and the inward things signified where also is to bee considered the proportion and union which is between those two parts which is as it were the very form and inward excellency of a Sacrament What are the outward signes in Baptisme They are the outward element of water and the outward sacramentall actions performed about it What are those Sacramentall actions First the Ministers blessing and consecrating the water And secondly the right applying it so consecrated to the party to bee baptized May none but a lawfull Minister baptize No for baptism is a part of the publique Ministery of the Church and Christ hath given warrant and authority to none to baptize but those whom hee hath called to preach the Gospel Goe Preach and Baptize Matth. 28. 29. those onely may stand in the roome of God himself and Ministerially set to the seale of the Covenant And it is monstrous presumption for Women or any other private persons who are not called to meddle with such high Mysteries nor can there bee any case of necessity to urge as will appeare afterwards Touching the first action of the Minister how is hee to blesse and consecrate the water First by opening to them that are present the Doctrine of Baptisme and the right institution and use of it what inward mysteries are signified and sealed up by those outward signes So did John when hee baptized hee preached the Doctrine of Repentance and taught the people the inward baptisme of the Spirit signified by his baptizing with vvater Matth. 3. 11. Secondly by acknowledging in the name of the congregation mans naturall pollution that vve stand in need of spirituall vvashing by giving thanks to God the Father for giving his Sonne for a propitiation for our sins and appointing his blood to bee a fountain to the house of Israel to wash in and for ordaining of this service to bee a Sacrament and seale of so great a mystery Thirdly by making profession of Faith in Gods promises in that behalf and praying that they may bee made good unto the party that is to receive the seale thereof for as every thing is sanctified by the Word of God and prayer so in especiall manner the Sacramentall water in baptisme is blessed and consecrated by the Word of institution and prayer to God for a blessing upon his own Ordinance What is the second Sacramentall action The action of washing that is of applying the Sacramentall water unto the party to be baptized diving or dipping him into it or sprinkling him with it In the name of the Father the Son and of the holy Ghost Is the action of diving or dipping materiall and essentiall to the Sacrament or is there absolute ground and warrant for sprinkling which is most commonly practised with us in these cold Countries Some there are that stand strictly for the particular action of diving or dipping the baptized under water as the onely action which the institution of this Sacrament will bear and our Church allows no other except in case of the childes weaknesse and there is exprest in our Saviours baptisme both his descending into the water and rising up so that some think our common sprinkling to bee through ease and tendernesse a stretching the liberty of the Church further then either the Church would or the symbolicalnesse of the outward sign with the thing signified can safely admit it typifying our spirituall buriall and resurrection Rom. 6. 8. Others conceive the action of sprinkling of water upon the face of the baptized very warrantable especially in young children to whom further wetting may bee dangerous and the grounds are these First it seems that neither dipping is essentiall to the Sacrament of Baptisme nor sprinkling but onely washing and applying water to the body as a cleanser of the filth thereof Secondly then as in the other Sacrament a spoonfull of wine is as significant as a whole gallon so here a handfull of water is as significant as a whole river Thirdly the action of sprinkling beares fit resemblance with the inward grace as well as dipping and hath authority in the Scriptures read 1 Pet. 1. 2. and Heb. 12. 14. there is speech of the sprinkling of the blood of Christ and the blood of sprinkling speaks better things then the blood of Abel Fourthly it is not unlikely that the Apostles baptized as well by sprinkling or powring upon as by diving and dipping into sith wee read of divers baptized in houses as well as others in rivers However the washing the body by water is essentiall Ephes. 5. 26. though whether way it bee done seem not to bee essentiall so water bee applyed to the body
more clearly We know that an estate may be made unto an infant and in his infancy he hath right unto it though not actuall possession of it untill such years now the time of the childs incapability the use and comfort of this estate is lost indeed but the right and title is not vain and empty but true and reall and stands firmely secured unto the child to be claimed what time soever he is capable of it Even so infants elect have Christ and all his benefits sealed up unto them in the Sacrament of Baptisme yet through their uncapablenesse they have not actuall fruition of them untill God give them actuall faith to apprehend them Is Baptisme lost then which is administred in our infancy was it a vain and an empty Ceremony no it was a compleat and an effectuall Sacrament and Gods invisible graces were truly sealed up under visible signs And though the use and the comfort of Baptisme be not for the present enjoyed by the infant yet by the parent it is who beleeves Gods promises for himselfe and for his seed and so by the whole Congregation and the things then done shall be actually effectuall to the infant when ever it shall be capable to make use of them But are there not some who utterly deny the baptizing of infants to be warrantable Yes but not to insist upon answering their peevish arguments sufficient and clear ground for the practise of our Church in this behalf may both be pickt out of that which hath been spoken before and further evidenced by these following arguments 1. The first we draw from the use of Circumcision in the old Testament which answereth to Baptisme yet that was applied to the infant the eight day there can be no reason given to deprive infants of Baptisme but that which may be given against Circumcision the main whereof is their incapablenesse of the grace of the Sacrament 2. To them to whom the Covenant belongs to them belongs the seal of the Covenant that confirms the right unto them but to the infants of faithfull parents the Covenant belongs To you and to your children are the promises made saith Peter Act. 2. 39. and to them belongs the Kingdome of God if the thing it self then the sign and seal of it And the Apostle saith Your children are holy 1 Cor. 7. 14. there is a foederall sanctity or externall and visible holinesse at least in children of beleeving parents and they are to be judged of the true flock of Christ untill they shew the contrary Yea but it is objected that they doe not beleeve which is in the Scripture required of those that are to be baptized that they make profession of their faith 3. The Scripture requiring faith in the party to be baptized speaks of grown men when the Apostle gives a rule that none should eat but those that labour it were monstrous from thence to deny meat to children or impotent persons besides it is not simply an improper speech to call the infant of beleeving parents a Beleever our Saviour reckoneth them among Beleevers Mat. 18. 6. he took a child and said Whosoever offendeth one of these little ones that beleeve in me what doe we deem of Christian infants is there no difference between them and Pagans Certainly as it were hard to call them Infidels so it were not harsh to cal thē Beleevers And further it is the received judgment of our Church that the faith of the parents or of those that in stead of parents present the child in the Congregation is so far the infants as to give him right unto the Covenant And lastly as we have said before the Spirit of God in elect infants supplies the room of faith and however it be Adams corruption cannot be more effectuall to pollute the infant then Christs bloud and innocency is to sanctifie them and Gods wisdome wants not means to apply it though wee cannot attain unto the manner But the Anabaptists urge we have no rule in Scripture for baptizing infants nor example 4. But doe we read any thing in Scripture that may infringe the liberty of the Church therein nay doe not the Scriptures afford many friendly proofs by consequence of it we read of such an one baptized and all his houshold the house of Lydia of the Jaylor of Crispus of Stephanus c. why should we imagine that there were no infants there or that they were left out And if the Scriptures not expressing directly the baptizing of infants were sufficient reason why that Sacrament should be denyed them then by the same reason the Sacrament of the Lords Supper should be denyed to women for to my remembrance it is not expressed in all the new Testament that any woman did partake of it which thing yet were senslesse to doubt of Thus much of the lawfulnesse of infants baptisme But is baptisme of absolute necessity to salvation Baptisme as we have seen is a high Ordinance of God and a means whereby he hath appointed to communicate Christ and his benefits to our souls and therefore not to be neglected or sleightly esteemed but used with all reverence and thankfull devotion when it may be had yet where God denieth it either in regard of the shortnesse of the infants life or by any other unavoidable necessity there comes no danger from the want of the Sacraments but only from the contempt of them Who are here to be confuted First the Papists who have contrived in their own wicked brains a room near hell which they call Limbus infantum a receptacle for the souls of infants which die without Baptisme and whereas they fain they are deprived of Gods presence and never partake of joy and happinesse a dream not worthy the confuting being not onely uncharitable but impious Secondly many ignorant people amongst us who for want of better teaching harbour in their minds such Popish conceipts especially that Baptisme doth conferre grace upon all by the work done for they commonly look no higher and they conceive a kind of inherent vertue and Christendome as they call it necessarily infused into children by having the water cast upon their faces hence the minister is oft posted for to baptize in a private chamber to the dishonour of that Ordinance and which is more intolerable in case of the want of a Minister women will undertake to be Baptizers which is a monstrous prophanation of so high a service How may these errors of opinion and practise be avoided They proceed from grosse ignorance and therefore the means to cure them is to be informed in the right nature and use of the Sacraments and in the extent and limitation of the necessity of them How may that be done Wee must know that Sacraments properly doe not give us any right unto God and his Christ but onely seale up and confirm that right and interest which already wee have in Gods Covenant and promise God promised to Adam life and then
nature onely which is the remainder of the morall Law written in the hearts of our first parents and conveyed by the power of God unto all men to leave them without excuse or that written Word of God vouchsafed unto the Church in the Scriptures first of the old and after also of the new Testament as the rule of faith and life 2. By the evidence of every mans conscience bringing all his works whether good or evill to light bearing witnesse with him or against him together with the testimony of such who either by doctrine company or example have approved or condemned him Shall there be no difference in the examination of the Elect and the Reprobate Yes for 1. The Elect shall not have their sinnes for which Christ satisfied but onely their good works remembred 2. Being in Christ they and their works shall not undergoe the strict triall of the Law simply in it self but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel Shall there be any such reasoning at the last judgement as seemeth Matth. 7. 25 No but the consciences of men being then enlightned by Christ shall cleare all those doubts and reject those objections and excuses which they seem now to apprehend How shall the sentence be pronounced By the Iudge himselfe our Lord Iesus Christ who according to the evidence and verdict of conscience touching workes shall adjudge the Elect unto the blessing of the kingdome of God his Father and the Reprobates with the Devill and his Angels unto the curse of everlasting fire Shall men then bee judged to salvation or damnation for their workes sake 1. The wicked shall be condemned for the merit of their workes because being perfectly evill they deserve the wages of damnation 2. The godly shall be pronounced just because their workes though imperfect doe prove their faith whereby they lay hold on Christ and his meritorious righteousnesse to be a true faith as working by love in all parts of obedience Hitherto of the act of judgement What are we to consider in the third and last place The execution of this judgement Christ by his almighty power and ministery of his Angels casting the Devils and the reprobate men into hell and bringing Gods Elect into the possession of his glorious kingdome wherein the Reprobates shall first be dispatched that the righteous may rejoice to see the vengeance and as it were wash their feet in the bloud of the wicked What shall be the estate of the Reprobates in hell They shall remaine for ever in unspeakable torment of body and anguish of minde being cast out from the favourable presence of God and glorious fellowship of Christ and his Saints whose happinesse they shall see and envie into that horrible Dungeon figured in Scripture by utter darknesse blacknesse of darknesse weeping and gnashing of teeth the Worme that never dieth the fire that never goeth out c. What shall be the estate of the Elect in heaven They shall bee unspeakeably and everlastingly blessed and glorious in body and soule being freed from all imperfections and infirmities yea from such Graces as imply imperfection as Faith Hope Repentance c. endued with perfect Wisdome and Holinesse possessed with all the pleasures that are at the right hand of God seated as Princes in Thrones of Majesty crowned with Crownes of Glory possessing the new Heaven and Earth wherein dwelleth Righteousnesse beholding and being filled with the fruition of the glorious presence of God and of the Lambe Iesus Christ in the company of innumerable Angels and holy Saints as the Scripture phrases are What shall follow this Christ shall deliver up that dispensatory Kingdome which hee received for the subduing of his enemies and accomplishing the salvation of his Church unto God the Father and God shall be all in all for all eternity Amen What use may we make of this Doctrine concerning this generall end and finall judgement First it serveth to confute not onely heathen Philosophers who as in other things so in this concerning the worlds continuance became vaine in their imaginations and their foolish heart was full of darknesse Rom. 1. being destitute of the Word of God to guide them but also to confute many prophane Atheists in the Church of God who doe not believe in their hearts those Articles of the Resurrection and of the generall judgement it is much indeed that there should bee Atheists in the Church of God and none in hell that any should deny or doubt of that which the devills feare and tremble at But sure the Apostle Peters prophesie is fulfilled 2 Pet. 3. 3. there shall come in the last dayes scoffers walking after their owne lusts and saying Where is the promise of his comming for since the fathers dyed all things continue alike from the beginning of the creation and as they would perswade themselves so they shall for ever And answerable their lives are to such conceits Eccl. 11. 9. But if neither the light of reason it being impossible that the truth and goodnesse and justice of God should take effect if there were not after this life a doom and recompence 2 Thes. 1. 6. Nor secondly the light of Conscience which doubtlesse with Felix Acts 24. 25. makes them tremble in the midst of their obstinate gain-saying Nor thirdly the light of Scripture can convince and perswade men of this truth then we must leave them to be confuted and taught by woefull experience even by the feeling of those flames which they will not beleeve to bee any other then fancies and by seeing the Lord Iesus come in the Clouds when all nations shall weep before him and these Atheists especially lament their obstinate infidelity with ever dropping teares and ever enduring misery And this Doctrine may be terrour to all gracelesse and wicked livers to consider that the wrath of God shall be revealed from heaven against all ungodlinesse and unrighteousnesse of men 2 Thes. 1. 6. when all the sweetnesse of their sinfull pleasures shal be turned into gall and bitternesse for ever Wis. 5. 6 7 8. How may the consideration of this Doctrine touching the end of the world and the day of Judgement be usefull to the godly First it should teach us not to seek for happinesse in this world or se our affections on things below for this world passeth away and the things thereof Secondly here is a fountaine of Christian comfort and a ground of Christian patience in all troubles that there shall be an end and a Saints hope shall not be cut off If in this life onely we had hope we were of all men most miserable 1 Cor. 15. 19. But here is the comfort and patience of the Saints they wait for another world and they know it is a just thing with God to give them rest after