off from the Church and delivered unto Satan as shall be declared How are the Censures ratified and the authority of the Church confirmed by our Saviour Christ That appeareth by his words unto his Disciples Matth. 18. 18. Whatsoever you bind on earth meaning according to the rule shall be bound in heaven and whatsoever you loose in earth shall be loosed in heaven which is as much as if a Prince giving authority to one of small reputation should bid him execute justice he would beare him out How is this further proved It is further confirmed in the verse following by a reason of comparison If two or three shall agree upon any thing and shall aske it in my name it shall be granted If Christ will ratifie the deed of two or three done in his name how much more then that which the whole Church shall doe accordingly Why is it said And shall aske it in my name To declare that by prayer unto God in the name of our Saviour Christ all the Censures of the Church but especially Excommunication should be undertaken as the Apostle saith 1 Cor. 5. 4. When you are gathered together in the name of our Lord Jesus Christ that is calling upon his name deliver such an one unto Satan What need is there of this ratifying of the Churches authority in exercising the Censures Because some doe contemne the Censures of the Church as proceeding from men onely as if thereby they were no whit debarred from the favour of God whereas neverthelesse whom the Church separateth from the outward seales them also Christ depriveth of the inward graces banishing them from his kingdome whom the Church hath given over to Satan What gather you of this That men should not slightly shake off but with reverence esteeme the censures of the Church as the voice of God himselfe and although they be never so high and stout yet are they to subject themselves to the judgement of God in the Church unlesse they will set themselves against the Lord himself We have heard of the generall doctrine of censures What are the kinds of them They are either of soveraigne medicine Matth. 18. 15 16. 1 Cor. 4. 5. or of fearfull revenge 1 Cor. 16. 22. Iam. 1. 14. 2 Tim. 4. 14. the former properly are corrections the latter punishments What are the medicinall censures They are such as serve to bring men to repentance the principall end of the next the glory of God being the salvation of his soul that is censured What things are required of them that doe execute these censures against any man Six 1. Wisdome 2. Freedome from the sin reproved 3. Love 4. Sorrow 5. Patience and 6. prayer for the party Of what sorts are the medicinall Censures They are either in word or in deed What are they in word The chidings rebukes of the Church for sin which we call Admonitions How many sorts of admonitions are there Two the first is private betwixt Brother and Brother Levit. 19. 17. Mat. 18. 15 16. the other publick by the Minister assisted by the congregation when the private will not prevaile Mat. 18. 17. 1 Tim. 5. 20. What are we to observe in the private admonitions That we should watch one another diligently witnessing thereby our mutuall love which God requires of us as if any man seeing another whose journey he knoweth wander out of the way if he should not admonish him he might justly be accounted unnaturall much more we knowing all men think to journey towards heaven if we see any go the wrong waies as by Robberies Adulteries Vsury Swearing or Drunkennesse and do not admonish them are even guilty of their wandring especially sith the other belongeth to the body but this both to body soul. But is it not sufficient for men to watch themselves seeing every man standeth or falleth to God Such was the wicked answer of Cain and they that use it are like unto him but if God commanded in the law to help our enemies Oxe or Asse having need of help we are more bound by the law of charity to helpe himself and unlesse we reprove him we are partakers of his sin as hath bin said which we ought not to be because we have enough of our own What are the degrees of private admonitions They be two the former is most private done by one the other is private also but more publick then the first and it is done by two or three at the most whereof he that first admonisheth must be one Mat. 18. 15 16. Why hath our Saviour Christ limited us with these degrees By all means to win the offender if it be possible if not that his condemnation may appeare to be most just after so many warnings How is the first degree of private admonition expressed If thy brother offend against thee or in thy knowledge onely tell him between thee and him Matth. 18. 15. Are we bound to reprove all men of what profession soever No but him that is of the same profession of Christianity that we be of whom the Scripture termeth a brother thereby shutting forth Iewes Turks Hereticks and Atheists except we have some particular bond as of a master to his servant or father to his child or magistrate to his subject What learn you thereby 1. That we observe this in our admonitions that he be a brother whom we admonish and not such a one as is a scorner 2. That we are not to make light of or contemn the admonitions of others but to accept of them and account of them as a pretious balme How must we reprove our brothers fault First we must be sure that it is a fault we reprove him for and then we must be able to convince him thereof out of the Word of God so that he shall not be able to gainsay us unlesse he doe it contemptuously it being better for us not to reprove him then not to be able to convince him by the Word of that we have reproved him in Lastly we ought to doe it with all love and mildnesse regarding the circumstances of persons time and place not inconsiderately nor of hatred or to reproach him or as one that is glad of somewhat to hurt his good name What is meant by Tell him between thee and him Matth. 18. 15. That the good name and report of another man should be so regarded by us that if his fault be private we are not to spread it abroad as some that think they be burthened unlesse they tell it to others which is not the rule of Charity Why is this added If he heare thee thou hast gained thy brother As a notable meanes to encourage us in this duty For if the bestowing of a Cup of cold water shall not be unrewarded how much more the gaining of a soule from Satan What if our brother heare us not and so we doe not gain him Notwithstanding we lose not our labour but our reward
is laid up with God Esa. 49. 4. For that which is done for Gods cause though it be never so evilly taken or used shall certainly be remembred of God who will recompence it plentifully and lay it up among our good deeds Also this shall serve against him that is reproved in judgment for refusing such a profitable meanes What is the second degree of private Admonitions It is more publike then the former If thy brother heare thee not take yet with thee one or two Matth. 18. 16. For although he heare not the first admonition yet love will not give him over but as the case requireth and the nature and condition of the offender may be discerned to be easie or hard to repent the admonisher is to take with him one or if need be two at the most to assist him The first admonition not availing may we take whom we will to the second That choice is to be made which is likeliest to take effect and therefore we may not take his enemy or one that is not able to convince but we must chuse one or two such whom either he reverenceth or at least favoureth or otherwise may doe most good with him either by graciousnesse of speech or ability of personage or some other gift in a word such as be fittest both for gifts and authority to recover him or whom the Pastor may be one as he also may be the first May the first admonisher substitute another in his place the second time No for our Saviour Christ doth not leave it free so to doe but will have him that did first admonish to bee one both for the better confirming of the former dealing with the latter as also for keeping the fault of the offender in as much silence and secrecy as may be What is gathered hereby That great love and care of our Saviour Christ towards him as also what diligence we must use and what care for our brother What may not one alone deale with him the second time Because that by the testimony of two or three he might be brought to reverence now that which he would not at the first admonition And further that way may be made to the publike judgment of the Church yea to the others way before the Church which under two testimonies at least cannot proceed further against him for in the mouth of two or three witnesses every truth is confirmed Matth. 18. 16. Thus farre of the private admonitions What is the publike That which is done by the whole Church or the Minister assisted by the Congregation 1 Tim. 5. 20. for if the second warning serve not our Saviour would have the offender presented to the Church as to the highest Court Matth. 18. 17. not of greatest personages but of the most learned and beautified with inward graces whose presence he cannot chuse but reverence As in the book of Numbers a wife suspected of adultery was brought unto the Priest in the house of God that the reverence of the place and person might strike a feare in her heart to cause her to confesse the truth Num. 5. 15 16 wherein appeareth a further step and degree of Gods singular love and affection But the bringing of him to open shame seemeth rather hurtfull then profitable Not to the godly to whom it is prepared as a soveraigne medicine for his disease For as a wealthy man being sick assembleth a whole Colledg of Physicians to consult of his disease and the best remedy thereof so the whole Church in the like case having Vrim and Thummim that is treasures of knowledge should consult upon the recovery of the offender who therefore hearing their admonition is to be received notwithstanding his former obstinacy but the hearts of the wicked by the warning are the more hardned to their everlasting perdition Hitherto of the corrections which are in word what are they in deed Suspension Num. 12. 14. Exod. 33. 6 7. and Examination Matth. 18. 17. 1 Cor. 5. What is Suspension A certain separation of him that will not amend by admonitions from some holy things in the Church as 1. the use of Sacraments 2. some offices in the Church What is Excommunication The casting of the stubborne sinner out of the Church and delivering him unto Satan who being thus disfranchised of all the liberties and deprived of all the benefits and common society of the Church is separated as it were from that protection and mercy which may be looked for at the hands of God What is the end of this casting out It is two-fold First in regard of Gods glory Secondly in regard of men How in regard of God Because that his holy Name and Religion should not be evil spoken of by suffering wicked uncleane persons as blasphemers adulterers c. in the Church which should not bee like unto a stie but cleane from all shew of filthinesse for if in houses of good report a proud person detracter or lyer much lesse a drunkard or filthy person is not suffered much lesse ought such a one to be in the Church which is the house of the living God lest the Gospell come to reproach through such in that godlesse persons would thereby take occasion to open their mouths against the truth How in regard of men That likewise is two-fold either respecting the good of the person excommunicated or of the rest of the Church What is the regard that concerneth the Church That they be not infected with his naughtinesse and that they may keep themselves from the like offence for that if he remaine in the Church and be not punished First either men would be provoked to commit the like sinnes for the Apostle comparing a sinfull man to leaven 1 Cor. 5. 6. teacheth that a little leaven will sowre the whole batch so one wicked man will infect the whole Church Or Secondly the weak would take occasion thereby of falling away from the truth and others yet without would be holden from comming unto it What is the regard that concerneth him that is cast out That he being shamed may be brought to repent and turne unto the Lord as the Apostle saith of the incestuous person who should be cut off for the destruction of the flesh that is the naturall corruption and for saving of the spirit that is the man regenerate 1 Cor. 5. 5. 1 Tim. 1. 20. If the severity of this sentence be such as hath been declared how then tendeth it to Reformation They that are thus censured are only delivered to Satan conditionally if they repent not so it is a meanes either to bring them to Christ or send them to the devill as a hand almost cut off and hanging but by the skin is in danger to be lost unlesse some skilfull Chirurgeon binde it up What is to be done to him if he repent He is to be received of the Church whom as they loose in earth our Saviour Christ looseth in
life which is not plainely and sufficiently set forth in many places of Scripture by which other places that are abused by the Devill or his ministers may bee interpreted as our Saviour Christ giveth example Mat. 4. 6. when the Devill abused the Text of Scripture Psal. 91. 11. declaring that this place must bee so understood as it may agree with that most evident and expresse Commandement writen in Deut. 6. 16. Thou shalt not tempt the Lord thy God What bee the speciall uses of the Scripture rightly understood Two First to teach Doctrine by laying out the Truth and confuting errours Secondly to exhort out of it by stirring us to good and turning us back from evill whereunto belong those foure uses mentioned by the Apostle in 2 Tim. 3. 16. Two whereof are Theoricall pertaining to the information of our judgement in matters of Doctrine viz. first teaching of Truth secondly reproving or convincing of Errours Two are practicall pertaining to the direction of our life and actions viz. first reformation or correction of Vice under which is comprehended first Admonition secondly instruction or direction to good life under which is comprehended Exhortation and Consolation which is a speciall instruction to patience in adversities Rom. 15. 4. What persons are meet to read or heare the Scriptures The holy Scriptures are reverently and profitably to bee read and heard of all sorts and degrees of men and women and therefore to bee truely translated out of the originall Tongues into the language of every Nation which desireth to know them For the Lay people as well as the learned must read the Scriptures or heare them read both privately and openly so as they may receive profit by them and consequently in a tongue they understand 1 Cor. 14. 2. How doe you prove that the Scriptures ought to bee read and heard of all sorts of people First Deut. 31. 11 12. Moses commanded the book of the Law to bee read to all the children of Israel Men Women Children and Strangers that dwelt amongst them that they might thereby learn to feare the Lord their God and diligently to observe all the words of the Law Secondly Joshua 8. 34. there was not a word of all which Moses commanded that Joshua read not before all the Congregation of Israel with the Women and little ones and Strangers that were conversant among them so likewise did Josiah 2 King 23. 2. 2 Chro. 34. 30. and Ezra Nehem. 8. 2 3. Thirdly Psal. 1. 2. David sheweth this to bee the property of a godly man and pronounceth him to bee happy whose delight is in the Law of the Lord and studieth therein day and night Fourthly Matth. 22. 29. our Saviour teacheth that ignorance of the Scriptures is the mother of errour not the mother of devotion as the Papists have affirmed Fifthly Joh. 5. 39. Christ commandeth all men that seek eternall life in him to search the Scriptures Search the Scriptures for in them yee think to have eternall life c. Sixthly Act. 17. 11. the Bereans are commended for searching the Scriptures Seventhly 2 Tim. 3. 15. the Apostle Paul approved in Timothy that hee had learned the holy Scriptures from a young childe Eighthy 2 Pet. 1. 19. the Apostle Peter commendeth the faithfull for taking heed to the Scriptures of the Apostles Ninthly Rev. 1. 3. Blessed is hee that readeth and they that hear the word of this Prophesie Tenthly Col. 3. 16. Let the Word of Christ dwell richly in you in all wisdome Eleventhly Rom. 15. 4. Whatsoever things were writen afore time were writen for our learning that wee through patience and comfort of the Scriptures might have hope if the Scriptures bee writen for our learning they are necessarily to bee read by us Twelfthly Rom. 7. 7. Paul saith hee knew not sin but by the Law but the knowledge of sin is necessary for all that will repent and bee saved therefore also is the knowledge of the Law necessary Thirteenthly Luke saith that hee wrote the Gospel to Theophilus that hee might know the certainty of those things which before hee was catechised in Luk. 1. 4. but every one ought to labour to be most certain of their salvation c. Divers things are opposed by the adversaries against the necessity of the Scriptures and the reading of them by all sorts as first there were many beleevers amongst the Gentiles in the time of the Old Testament who yet wanted the Scriptures which was kept in Jury as Job and his friends Those if any such were after the Law for Job was before were bound to have the Scripture when it was delivered by God and the Eunuch had it and read it Act. 8. 28. Object 2. The book of the Law was lost for many yeers as appeareth by 2 King 22. 8. and yet the Church was then therefore it may want it The losse of that book doth argue rather the carelesnesse of the Priests in not keeping it and the sins of the people in that God for a time deprived them of it Object 3. The Church of Christians many yeers after Christ wanted the Scriptures of the New Testament and contented themselves with bare teaching First though the Church for certain yeers then had not the New yet they had the Old Secondly there passed not many yeers before the Gospels and Epistles of the Apostles were writen and in the mean time their heavenly Doctrine inspired from God sufficed till they wrote Object 4. There bee many poore Country-men as Plough-men and Shepherds which never learned to read which yet are saved though they never read Scripture They ought to have learned to read and being not able to read they might heare the Scriptures read by others Object 5. If all ought to read Scriptures then should they understand Hebrew and Greek wherein the Scripture was writen It were happy if they could understand Hebrew and Greek but howsoever they may read Translations Will it not follow hereof that preaching and expounding of the Scriptures may bee neglected as unnecessary No for God hath appointed not onely reading but also preaching of his Word especially to apply it to the use of all sorts of men to their eternall salvation Rom. 10. 13 c. So were the Prophets Interpreters of the Law as is before shewed the Scribes and Pharisees taught in the Chaire of Moses Matth. 23. 2. The Eunuch could not understand the Prophesie of Isaiah without an interpreter Act. 8. 31. The Ministery of the Word therefore is necessary as the ordinary means unto salvation 1 Tim. 4. 16. and the people by reading and hearing of the Scriptures are better prepared to receive profit by preaching not discharged from hearing the Preacher What is the summe of all that hath been delivered hitherto That wee should labour for a due knowledge of the true God that wee may know what wee worship and worship what wee know 1 Chron. 28. 9. Joh. 4. 22. 17. 3. That this knowledge
to the clearing of the understanding How then doth our Saviour perform his Propheticall office Two wayes outwardly and inwardly How inwardly By the teaching and operation of his holy Spirit Ioh. 6. 45. Act. 16. 14. How outwardly By opening the whole will of his Father and confirming the same with so many signes and wonders How did he this Both in his own person when he was upon the earth Heb. 2. 2 3. as a Minister of the circumcision Rom. 15. 18. but with the authority of the Law-giver Mat. 7. 29. and by his servants the Ministers Mat. 10. 40. Luk. 10. 16. from the beginning of the world to the end thereof before his incarnation by the Prophets Priests and Scribes of the old Testament Heb. 1. 1. 1 Pet. 1. 11 12. 3. 18 19. 2 Pet. 1. 19. 20 21. Hos. 4. 6. Mat. 2. 5. 6. 17. 23. 37. And since to the worlds end by his Apostles and Ministers called and fitted by him for that purpose 2 Cor. 4. 6. 5. 19 20. Eph. 4. 8. 11 12 13. How doth it appeare that he hath opened the whole will of his Father unto us Both by his own testimony Joh. 15. 15. I call you no more servants because the servant knoweth not what his Master doth but I call you friends because all which I have heard of my Father I have made knowne unto you and by the Apostles comparison Heb. 3. preferring him before Moses though faithfull in Gods house In what respect is our Saviour preferred before Moses 1. As the builder to the house or one stone of the house 2. Moses was only a servant in the house our Saviour Master over the house 3. Moses was a witnesse only and writer of things to be revealed but our Saviour was the end and finisher of those things What learn you from hence 1. That it is a foul errour in them that think of our Saviour Christ so faithfull hath not delivered all things pertaining to the necessary instruction and government of the Church but left them to the traditions and inventions of men 2. That sith our Saviour was so faithfull in his office that he hath concealed nothing that was committed to him to be declared the Ministers of the word should not suppresse in silence for feare or flattery the things that are necessarily to be delivered and that are in their times to be revealed 3. That we should rest abundantly contented with that Christ hath taught rejecting whatsoever else the boldnes of men would put upon on us Did he first begin to be the Prophet Doctor or Apostle of his Church when he came into the world No but when he opened first his Fathers will unto us by the ministery of his servants the Prophets 1 Pet. 1. 10 11. 3. 19. Heb. 3. 7. Is his Propheticall office the same now in the time of the Gospell that it was before and under the Law It is in substance one and the same but it differeth in the manner and measure of revelation for the same doctrine was revealed by the ministery of the Prophets before the Law by word alone after by word written and in the time of the Gospell more plainly and fully by the Apostles and Evangelists What have we to gather hence that Christ taught and teacheth by the Prophets Evangelists and Apostles 1. In what estimation we ought to have the books of the old Testament sith the same Spirit spake then that speaketh now and the same Christ. 2. We must carry our selves in the hearing of the word of God not to harden our hearts Heb. 3. 8. 15. For as much as the carelesse and fruitlesse hearing thereof hardeneth men to further Judgement for it is a two-edged sword to strike to life or to strike to death it is either the favour of life to life or the savour of death to death 2 Cor. 2. 16. How doth the Apostle presse this Heb. 3. verse 8 9 10. c. First he aggravateth the refusall of this office of our Saviour against the Israelites by the time forty yeares by the place the wildernesse and by the multitude of his benefits then he maketh an application thereof verse 12 13. consisting of two parts 1. A removing from evill 2. A moving to good What comfort have we by the Propheticall office of our Saviour 1. Hereby we are sure that he will lead us into all truth revealed in his word needfull for Gods glory and our salvation 2. We are in some sort partakers of the office of his prophecie by the knowledge of his will for he maketh all his to prophecie in their measure enabling them to teach themselves and their brethren by comforting counselling and exhorting one another privately to good things and withdrawing one another from evill as occasion serveth Acts 2. 17 18. So much of the Propheticall office of our Saviour Christ what is his Kingly office It is the exercise of that power given him by God over all Ps. 110. 1. Ezek. 34. 24. and the possession of all Mat. 28. 18. Psalm 2. 8 c. for the spirituall government and salvation of his elect Esa. 9. 7. Luk. 1. 32 33. and for the destruction of his and their enemies Psalm 45. 5. For what reasons must Christ be a King 1. That he might gather together all his Subjects into one body of the Church out of the world 2. That he might bountifully bestow upon them and convey unto them all the aforesaid meanes of salvation guiding them unto everlasting life by his Word and Spirit 3. That he might appoint Lawes and Statutes which should direct his people and bind their consciences to the obedience of the same 4. That he might rule and governe them and keep them in obedience to his Lawes 5. That he might appoint officers and a setled government in his Church whereby it might be ordered 6. That he might defend them from the violence and outrage of all their enemies both corporall and spirituall 7. That he might bestow many notable priviledges and rewards upon them 8. That he might execute his judgements upon the enemies of his subjects How doth he shew himselfe to be a King By all that power which he did manifest as well in vanquishing death and hell as in gathering the people unto himselfe which he had formerly ransomed and in ruling them being gathered as also in defending of them and applying of those blessings unto them which he hath purchased for them How did he manifest that power First in that being dead and buried he rose from the grave quickned his dead body ascended into heaven and now sitteth at the right hand of his Father with full power and glory in heaven Act. 10. 30. Eph. 4. 8. Secondly in governing of his Church in this world 1 Cor. 15. 25 26 27 28. continually inspiring and directing his servants by the divine power of his holy Spirit according to his holy word Esa. 9. 7. 30. 21. Thirdly by his
both arrogancy and desperate dissolutenesse wee must seek Gods glory by good report and evill report 2 Cor. 6. 8. But if he be pleased to blesse us with unaffected fame let us thankfully accept it and use it as incouragement in well-doing Phil. 4. 8. Rom. 13. 3. 1 Pet. 2. 14. What are the meanes of infamy from our selves All manner of sinne For as sinne is the cause of shame so shame the punishment of sinne Therefore all sinne is to bee avoyded of him that would preserve his fame As first open sinnes Eccles. 10. 1. Yea not onely the sinne it selfe but all appearance of it 1 Thes. 5. 22. Rom. 14. 17. Secondly secret sins which if they be not repented of God will discover them to our shame 2 Sam. 12. 12. if not in this life yet at Christs comming before men and Angels Luke 10. 17. 12. 2. Matth. 25. 31. Luk. 8. 17. 1 John 2. 28. What are the meanes of infamy from others Either the opprobrious obloquies of Railers or the rumours and whisperings of Back-biters and Sycophants against which we are bound to preserve our fame by speaking writing and if need bee the authority of the Magistrate especially if we be publike persons whose infamy may prejudice the Church and Common-wealth You have spoken of conserving our fame what say you to the second thing propounded that is a true testimony of our selves Every one is bound by this Commandement to give a true testimony of himselfe as occasion is offered For as we must speake nothing but truth of our neighbours so also of our selves How is this done Either by modest acknowledging that which is good in us or ingenuous confessing that which is evill or by denying a false good attributed unto us modestly and humbly or a false evill wisely and warily What is opposite hereunto When as we give a false testimony of our selves by denying any truth or affirme any thing false concerning our selves whether it be good or evill May we then acknowledg that which is good in our selvs without vanity Yes if we do it with modesty and chiefly to Gods glory from whom we have received all that is good in us 1 Cor. 15. 10. What is opposite to the profession of truth concerning our selves First an ironicall speech whereby true good in our selves is denied Secondly boasting or bragging whereby it is falsly arrogated How is the former vice committed Either out of simplicity when in an humble conceit of themselves men speak as they think though it be not true and therefore doe not properly lye because their words agree with their minde who are not wholly to be justified because they speak that which is not true yet their falsity is no more to be condemned then their humility to be commended And such was the excuse of Moses Exod. 3. 11. 4. 10. 13. and of Jeremy Jer. 1. 6 Or secondly they speak worse of themselves then they are in their own opinion and that either out of modesty to avoid bragging which though it cannot be wholly excused from being sinfull because it is ingratitude to God to deny his gifts and so derogatory to his glory and bounty and not free from lying yet it is extenuated by modesty and humility or else it proceedeth from a dissembled and counterfeit modesty and pride of heart when men deny the good that is attributed unto them in a slight manner to draw on double praise and so men offend both in opposing truth by lying and humility also by seeking praise in a cunning way What is the other opposite Boasting and arrogancy For as we must truly professe the good that is in us or done by us to Gods glory when need requireth in a modest manner so must we carefully shun all vaine bragging in arrogating unto our selves that good which belongeth not to us or extolling it above due measure seeing it cannot stand with modesty Pro. 27. 2. and is opposite to Gods glory from which we so much detract as we arrogate to our selves 1 Cor. 4. 7. John 5. 31. In what respect doth the arrogant boaster offend Three wayes First in respect of the object Secondly the manner Thirdly the end How in respect of the object When that he boasteth of that which is not truely good but evill which argueth desperate wickednesse as in Doeg Psal. 52. 1. Phil. 3. 19. Gen 4. 23 2â— And such are those who glory in their drinking and whoring How in respect of the manner When this boasting is contrary to truth or charity To truth either in respect of the thing it selfe or of opinion How in respect of the thing it selfe When he arrogateth to himselfe the good he hath not or in a greater measure then it is So Matth. 26. 33 35. How in respect of opinion Either his owne when he arrogateth that to himselfe which in his owne opinion belongeth not to him or the opinion of others when his boasting exceedeth that merit and worth which men truely conceive is not his due or above that measure that he deserveth How doth he sinne against charity Both in respect of God and his Neighbour In respect of God either openly and professedly as when he arrogates to himselfe that which is due onely to him Ezek. 28. 2. Exod. 5. 2. Esa. 36. 20. Dan. 3. 15. Or else more covertly and cunningly when he spoyles God of his glory by attributing the praise of the good things he hath given him unto himselfe Esa. 10. 15. Secondly in respect of his neighbour when as his owne praises tend to the disgrace of others Luk. 18. 10. How doe men sinne in respect of the end When as they boast and bragge either for their glory which usually is accompanied with shame Rom. 1. 22. Pro. 26. 12. Or for their gaine as when they glory in their skill to draw on profit which is the practice of Empericks and Mountebancks Acts 8. 9. What is the confession of truth concerning the evill that is in us or done by us It is either before God or men Before God we must confesse our sins if we expect to have them pardoned Pro 28. 13. 1 John 1. 9. Psal. 32. 5. How are they to be confessed before men So farre forth as the glory of God requireth it Josh. 7. 19. John 1. 10. or the good and salvation of our neighbours or our owne profit and necessity James 5. 15. otherwise it is not necessary that we should lay them open to our owne shame But howsoever we may conceale that which is evill in us yet when it is questioned we must not deny that which is true nor confesse that which is false in us For by denying the truth we lye and adde sin unto sin Gen. 18. 15. and by confessing that evill falsly which is not in us we also lye and expose our selves to disgrace and danger 2 Sam. 1. 10. compared with 1 Sam. 31. 4 5. VVhat is the Tenth Commandent Thou shalt not
both to God and man Whereof must we give Almes Of that good thing that is wholsome and profitable to the receiver which is justly our owne not another mans unlesse in case of extremity before mentioned for otherwise of goods evill gotten or wrongfully detained not almes but restitution must be made How much must we give Wee must sow liberally that wee may reape also liberally notwithstanding in the quantity and proportion of almes respect must be had 1. To the ability of the giver who is not bound so to give as utterly to impoverish himselfe and to make himself of a giver a receiver saving that in a common and extream necessity of the Church every one must be content to abate out of his revenue that the rest may not perish and some whose hearts God shall move may voluntarily and commendably sell all and put it into the common stocke yea it is unlawfull so to give unto some one good use as to disable our selves for the service of the Common-wealth Church or Saints in generall or for the reliefe of our family or kindred in speciall Secondly to the condition of the receiver that his necessity may be supplyed not as to make him of a receiver a giver for this is to give a patrimony not an almes and belongeth rather to Iustice binding men to provide for those of their owne houshold then to mercy To whom must we give To such as are in want with this difference First in present extremity we must preserve life in whomsoever without enquiring who and what a one the partie be Secondly in cases admitting deliberation we must confine our almes to such as God hath made poore as Orphans Aged Blinde Lame the trembling hand c. wherein such gifts are most commendable as extend unto perpetuity as the erecting or endowing of Churches Schooles of good learning Hospitalls c. But as for such as turne begging into an art or occupation they are by order to bee compelled to worke for their maintenance which is the best and greatest almes What order must we observe in giving We must begin with such as are nearest to us in regard of domesticall civill or Christian neighbour-hood according as the lawes of Nature Nations and religion direct us unlesse other circumstances as the extremity of want or the indignity of the person to bee relieved doe dispence and so proceed to such as are further off according as our ability can extend What are the times and places fittest for those duties For publick almes the fittest time is when we meet together for the solemne worship of God likewise the fittest place where provision is made for publick Collections For private when and wheresoever the necessity of our poore brother offerth it selfe With what affection must we doe Almes-deeds 1. With pity and compassion on our needy brother Psal. 112. 4. 2. With humility and secrecy not seeking praise from men but approving our selves to God Matth. 6. 1 c. 3. With cheerfulnesse Rom. 12. 8. because God loveth a cheerfull giver 4. With simplicity not respecting our selves but the glory of God and the good of our fellow members Rom. 12. 8. 2 Cor. 8. 4 5. How many wayes may almes-deeds be performed Not only by giving but also First by lending to such as are not able to lend to us againe some being no lesse relieved by lending then others by gift provided we take nothing for the loane yea in some cases either remit part of the loane or commit it into the hands of our poore brother without assurance to receive from him the principall againe Secondly by selling when we doe not only bring forth the commodity as of corne c. which others keep in but also in a mercifull commiseration of our poore brother abate something of the extreame price Thirdly by forbearing whatsoever is our right in case of great necessity What fruit may we expect of this duty Not to merit thereby at the hands of God But yet 1. To make God our debtor Prov. 19. 17. according to his gracious promises who also in Christ will acknowledge and requite it at the last day Mat. 10. 42. 25. 35. 2 Tim. 1. 18. 2. To seale the truth of our Religion 1 Sam. 1. 27. 3. To assure us of salvation Heb. 6. 9 10. 1 John 3. 14. 1 Tim. 6. 19. 4. To make amends to man for former covetousnesse and cruelty Dan. 4. 24. Luke 19. 8. 5. To sanctifie our store Luke 11. 41. and bring a blessing on our labours Deut. 15. 10. yea and upon our posterity after us Psal. 112. 2. 37. 16. 2 Tim. 1. 16. We have spoken at large of the participation of the grace of Christ and the benefits of the Gospell Now we are come unto the meanes whereby God doth effect these things Shew therefore how and in what manner God doth offer and communicate the Covenant of Grace unto mankinde By vocation or calling Rom. 8. 30. Heb. 3. 1. when God by the meanes of his Word and Spirit acquainting men with his gracious purpose of salvation by Christ inviteth them to come unto him Hos. 2. 14. and revealing unto them his Covenant of grace Mat. 11. 27. 16. 17. Iohn 14. 21. Psalme 25. 14. bringeth them out of darknesse to light Acts 26. 18. Is this Calling of one sort only No there is an externall gathering common to all together with some light of the Spirit and certaine fruits of the same attained unto by some that are not heires of the promise for many are called with this outward and ineffectuall calling who are not chosen Isa. 48. 12. Mat. 22. 14. And there is an internall and effectuall calling peculiar to those few that are elect whereby unfaigned faith and true repentance is wrought in the heart of Gods chosen and God become in Christ their Father doth not only outwardly by his Word invite but inwardly also and powerfully by his Spirit allure and win their hearts to cleave to him inseparably unto salvation Gen. 9. 27. Psal. 25. 14. 60. 6. 5. 4. Ioel. 2. 32. Acts 2. 39. How doe both these kinds of Callings differ Howsoever we are to judge charitably of all outwardly called 1 Cor. 1. 2. because who among them is also inwardly called is only knowne to God 2 Tim. 2. 19. yet doth this outward calling differ from the inward 1. In that it is wrought only by outward meanes and common illumination Heb. 4. 2. without the spirit of regeneration Jude vers 19. or any portion of saving faith Luke 8. 13. 2. In that they are admitted only to an outward and temporary league of formall profession Acts 8. 13. Rom. 9 4 5. not to that intire fellowship with Christ required unto salvation 1 Iohn 2. 19. 1 Cor. 1. 8 9. What are the
9. 11. because he destroyeth many And that the Pope is such an one some of his owne Secretaries make it good confessing that many who were well disposed persons before their entry into that Sea became cursed and cruell beasts when once they were setled in the same as if there were some pestilent poyson in that seat infecting those that sit therein What learne you of this That the calling of the Pope is unlawfull for every office or calling which the Lord doth not blesse or wherein none occupying the place groweth in piety is to be esteemed for an unlawfull calling for in a lawfull calling some at the least are found in all ages profitable to the Church or Common-wealth What is the use of all this Doctrine That whosoever are partakers of the sins of Rome are also under the same curse and therefore such as have lived in Popery should examine our selves if we have truely repented us of it first by the change of our understanding as whether we have grown in the knowledg of the truth And secondly by the change of our affections as whether we hate Popery and love the truth unfainedly and so let every one judge himselfe that he be not judged and that with harder judgment Rom. 2. 4. according as God hath been the longer patient towards us What further That there can be no sound agreement betwixt Popery and the profession of the Gospel no more then betwixt light and darknesse falshood and truth God and Beliall and therefore no reconciliation can be devised betwixt them for if the members of Antichrist shall be destroyed we cannot in any sort communicate with them in their errours unlesse we will beare them company in their destruction also Doth every errour destroy the soule No verily for as every wound killeth not a man so every errour depriveth not a man of salvation but as the vitall parts being wounded or infected bring death so those errours that destroy the fundamentall points and heads of faith bring everlasting destruction in which kind is Popery which sundry ways overthroweth the principles and grounds of our holy faith and therefore is tearmed an apostasie or departing from the faith Is it then impossible for a Pope to be saved No it is not impossible his sinne being not necessarily against the holy Ghost to which onely repentance is denyed for some in likelhood have entered into and continued in that Sea ignorantly and therefore may possibly finde place to repentance But if any be saved it is a secret hidden with God for concerning any thing that appeares by the end of any Pope since he was lift up in the Emperours chaire and discovered to be the man of sin there is no grounded hope given to perswade that any one of them is saved So much of Antichrist what he is towards others what is hee in himselfe That is set downe in two points first in that contrary to right and by meere usurpation he seateth himselfe in the Temple of God as if he were Christs Vicar being indeed his enemy both which the word Antichrist noteth Secondly in that he is here expressely named an adversary and one that is contrary to Christ. Wherein is the Pope adversary unto Christ Every way in life and in office How in life In that Christ being most pure and holy yea holinesse it selfe the Popes many of them are and have been most filthy and abominable in blaspheming conjuring murthering covetousnesse whoring and that incestuously and Sodomitically and yet will they in their ordinary Titles be called holy yea holinesse it selfe which is proper onely to Christ. How in Office First in his Kingdome Christs Kingdome is without all outward shew or pompe But the Popes Kingdome consisteth wholly in Pompe and Shewes as imitating his Predecessors the Emperours of Rome in his proud stately and lordly offices princely traine and outrageous expences in every sort Secondly in his Priest-hood in raising up another Sacrifice then Christ another Priesthood then his other Mediators then him Thirdly in his Propheticall office in that he teacheth cleane contrary to him Christ taught nothing but what hee received of his Father The Pope setteth out his owne Canons and Decrees of councells and in them he teacheth such Doctrine as overthroweth the maine foundation of that which Christ taught What is the second effect That he is exceedingly lifted up against all that is called God How doth this agree to the Pope More fitly then to any other person for Christ being very God abaseth himselfe unto the assuming of the nature of man the Pope a vile man advanceth himself to the Throne of God Christ being above all secular power paid tribute and was taxed and suffered himselfe to bee crowned with a crowne of Thornes and beare his owne Crosse but the Pope being under all secular power exalteth himselfe above all secular powers exacteth Tribute of Kings setteth his foot on the neck of Emperours carrieth a tripple Crowne of gold and is borne upon mens shoulders But he calleth himself the servant of servants Though he doe yet by the confession of his owne Canonists he doth it but dissemblingly and in hypocrisie which is double iniquity for they say that he doth in humility onely say so not that hee is indeed so as he saith What are the effects of this his pride They are two First he sitteth in the Church as God for he bindeth the consciences of men by his decrees which no Princes Law can doe for though men observe not such Lawes yet if they break them not of contempt they are discharged as if they did beare the penalty prescribed in them By this it seemeth that the Church of Rome is yet the Church of God although corrupt seeing it is said that hee sitteth in the Temple of God No verily but it is so said first because it beareth the name of the Church for the Scriptures give the name to a thing according to that it hath been as when Christ saith The abomination of desolation shall stand in the holy place he meaneth not that the Temple was then holy which at that time being no figure nor shadow of Christ and his Church was profaned but that it had been holy so we confesse that there had beene a true Church in Rome which is now no Church of Christ but the Synagogue of Satan Secondly he is said to sit in the Temple of God because he exerciseth his tyrannicall rule in the Christian world and is most busie in those parts where Christ had his Church and the Gospell is professed labouring in all places either by himselfe or his wicked instruments to overthrow or corrupt poyson or hinder the free course of the Gospel so that in this regard he may be said to sit in the Temple of God that is to reigne and tyrannize in the Church of God though the City where he is be Sodome and the Church whereof he is head the Synagogue of Satan What is the other
heaven yet he is not by and by to be admitted to all priviledges of the Church but to be suspended for a time till the fruits of repentance may better appear for if some in the law for a certain pollution in a lawfull duty of burying the dead were suspended from the Passeover Numb 9. 6. much more in the Gospell for such obstinacy How many sorts of suspensions then are there Two one going before excommunication and the other following the same towards them that are penitent both which were shadowed in the Leviticall law in the case of Leprosie For first in the 13. of Levit. we finde that upon suspition of Leprosie a man was shut up for a time not only from the worship of God but also from all society of men and how much more may it be lawfull under the Gospell to execute the censure of suspension afâ—er two admonitions upon a known offence when it is set down in the 14 of Levit. That a man cleansed from his leprosie was brought home unto the campe and placed in his tent where he stayed for certaine dayes it being not lawfull for him to come into the Tabernacle So much of the medicinall censures what is the last censure of fearfull revenge The curse unto death called by S. Paul Anathama Marenatha 1 Cor. 16. 22. that is accursed untill the Lord come or everlastingly which is thought to have been executed upon Hymeneus and Alexander by Paul 1 Tim. 1. 20. and afterwards upon Iulian by the Church then Against whom is this censure to proceed This everlasting curse which is the most fearfull thunderclap of Gods judgement is to be pronounced only against such as are desperately wicked that have nothing profited by the former censures and shewe thâ—ir incorrigiblenesse by their obstinate and malitious resisting all means gratiously used to reclaime them giving tokens even of that unpardonable sinne against the Holy Ghost Which fearfull sinne by how much the more difficult it is to be discerned and knowne by so much the more care is this heavie doome to be used by the Church Yet doubtlesse God doth sometimes give cleare tokens thereof in blâ—sphemous Apostates such as Iulian and others who malitiously oppose deride and persecute that truth of God which they have been enlightned in And where God doth set such marks upon them the Chuâ—ch of God may pronounce them to be such and carry it selfe towards them accordingly What are the outward enemies that oppose against the Church of Christ Some doe under the shew of friendship and some with profession of enmity Who are the open enemies Heathens Iewes Turks and all that make profession of prophanenesse by sitting down in the seat of scorners What enemies are they that make shew of friendship Such are al those that bearing the name of Christians do obstinately deny the faith whereby we are joyned unto Christ which are called Hereticks or that break the bond of charity whereby we are tyed in communion one to another which are tearmed Schismaticks or else adde tyranny to schisme and heresie as that great Antichrist head of the generall apostasie which the Scriptures forewarned by name Where are we forewarned of the Apostasie Where the Apostle foretelleth that there shall be a generall apostacy or falling away from the truth of the Gospell before the latter day Is it meant that the whole Church shall fall away from Christ No it were impossible that a perfect head should be without a body Why is it then called generall Because the Gospell having been universally preached throughout the world from it both whole Nations did fall and the most part also even of those Nations that kept the profession of it howbeit still there remained a Church though there were no setled estate thereof Is it likely the Lord would barre so many Nations that lived under Antichrist and that so long from the means of salvation Why not and that most justly for if the whole world of the Gentiles were rejected when the Church was onely in Iury for some 1500 years and seeing of the Iewes ten Tribes were rejected and the remainder but a few were of the Church with great reason might the Lord reject those Nations and people for so many ages seeing they rejected Gods grace in falling away from the Gospell which the Lord most graciously revealed unto them rather then to their Fathers before them Is this apostasie necessarily laid upon the See of Rome Yes verily as by the description may evidently appear What are the parts of this Apostasie The head and the body for as Christ is the head of the Church which is his body so Antichrist is the head of the Romish Church which is his body Who is that Antichrist He is one who under the colour of being for Christ and under title of his Vicegerent exalteth himselfe above and against Christ opposing himselfe against all his offices and ordinances both in Church and Common-wealth bearing authority in the Church of God ruling over that City with seven Hils which did bear rule over Nations and put our Lord to death a Man of sinne a Harlot a Mother of spirituall fornications to the Kings and people of the Nations a childe of perdition a destroyer establishing himselfe by lying miracles and false wonders all which marks together do agree with none but the Pope of Rome How doth the Apostle 2 Thess. 2. 3. describe this Antichristian head unto us First he describeth what he is towards others and then what he is in himselfe What is he towards others That is declared by two speciall titles the Man of sinne and Sonne of perdition declaring hereby not so much his own sinne and perdition which is exceeding great as of those that receive his marke whom he causeth to sinne and consequently to fall into perdition as Ieroboam who is often branded with the mark of causing Israel to sin and he is so much more detestable then he by how much both his idolatry is more and hath drawn more Kingdomes after him then Ieroboam did Tribes In what respect is he called the man of sin In that he causeth man to sinne and this the Pope doth in a high degree justifying sinne not by oversight but by Lawes advisedly made not onely commanding some sinnes which we are by our corrupt nature prone unto as spirituall fornication but also to the great profanation of the holy name and profession of Christ permitting and teaching for lawfull such as even our corrupt nature not wholly subverted through erronious custome of sin abhorreth as incestuous marriages and breaking of faith and league equivocating and the like which profane men by the very light of nature doe detest In what sense is he called the child of perdition Not as the unthrift mentioned in the Gospel neither as Judas who is passively called the Son of perdition but actively as it is other where expounded where he is called the destroyer Rev.