the discession from pure doctrine is not generall So a Church may by ministers neglect want Sacraments and by the tyranny of Princes want discipline yet if the Church be purely visible it hath ordinarily these three notes which indeed freeth it from maintaining error heresie and schisme though all three may possibly be in it 1 Cor. 1.11 and cap. 3.3 1 Cor. 11.19 provided alwaies that the heresie thrust it not into infidelity or cause it not to deprave the doctrines of faith as the Church of Rome hath and so is become adulterous and hereticall So it may be in some things schismaticall so far as to hurt charity not verity by taking occasion unjustly as the Separatists to depart from the Church but not giving occasion to the Church to depart from them as the Papists have done to us like the old Pharisees who gave just occasion to Christ and his Apostles to separate themselves from their traditions Therefore true doctrine is the chiefe note of a true visible Church whereby people are taught as Christs sheep to hear his voice John 10.27 and to continue in his and his Apostles doctrine Acts 2.42 which is the foundation of the Church Eph. 2.20 And for the Sacraments they are commanded by Christ himselfe Mat. 28.19 and Luke 22.19 So also is the administration of discipline set down by our Saviour Mat. 18.17 and used by St Paul 1 Cor. 5.5 upon the incestuous person So that the right use of these must needs be a note of a true visible Church Let the Papists brag of their tearm Catholike I am sure it no way agreeth to them neither in respect of the extension of their Churches bounds which is not universall nor yet in regard of their doctrines which are not according to the Catholike truths confessed by the primitive or orthodox Churches of old and therefore their word Catholike is no note for a true visible Church is not to be judged by a name but by the thing it ought to hold otherwise the Pope like Simon Magus might be thought the great power of God Acts 8.10 Nor doth their boasted antiquity make their Church the more true for many things were said of old which were not intended at the first as they were afterward used Mat. 5. It is not antiquity but his truth that is the ancient of daies that is the note of the Church Aug. Q. 14. vet No. Testam The devill is older then the Church and Idolatry and Paganisme is very ancient and the Jews and the Samaritans pleaded antiquity and held the Gospell of Christ but a novelty yet their Church was not the true Beside if antiquity be a note then the Church Christian and Jerusalem and that of Antioch where Peter taught and sate as superintendent for seven years must be accounted the true Church and not Rome which was planted since but the authority of religion must not be measured by time Cypr. lib. 2. cont gent. Nor doth duration prove it the better for it is neither a proper or inseparable note as appeareth Psal 47.7 8. Rev. 12. And truly the Church of Rome hath not had a continued duration for Bellarmin saith that a Church cannot subsist without a Bishop and the seat of Rome hath been often vacant by wars and schisms among the Popes themselves as hath been formerly shewed you Nor doth their amplitude and multitudes make any thing in this case for them for Satans Kingdome is larger then Christs and his numbers more then Christs little flock who are often like Noahs family in the Ark they have a many of the vulgar Chrysost ad pop Antioch the Church hath a few faithfull one precious stone is worth many toies Nor will succession of Bishops help them to a note for who succeeded Melchisedeck but Christ many hundred of yeers falling between Vid. Athan. laudem in orat Nazian and the place changed also for the Church is not bound to place or persons of men Nor can ordination prove a note since hereticks hath it as well as the true Church neither can we find their ordination alwaies good if Pope Jone was ordained or she ordained any And Liberius the Pope being an Arrian ordained Arrians also Nor doth unity passe for a note except in the faith under one mysticall head Jesus Christ for satan is not divided against satan and very theeves are united together Nor can their miracles prove their Church true because they are false and Antichristian 2 Thes 2.9 and are invented to maintain false doctrines Beside if they were true they were not alwaies a note of a true Church for not only heathen gods have done strange things to perswade their divinity Bel. lib. de notis Eccl. cap. 14. Socrat. hist lib. 7. c. 17. but even heathen men as Vespasian made a blind man see and a lame man walk Mathe. What Church do you hold hath these three notes Phila. The true Christian Protestant Church especially as it was constituted by the first reforming Princes in England for the doctrine thereof is built upon the holy scripture They administer Sacraments in their primitive purity and hold only two generally necessary to salvation i. Baptisme and the Lords Supper rejecting all the spurious Sacraments of the Church of Rome As confirmation which the Church of England did use in a laudable manner and might do much good by using it as it was but not as a Sacrrment for it kept young people in a care to render an account of their faith and Ministers and Parents to teach them Catechisme So pennance was injoined notorious offenders for satisfaction of the Church and to reduce them better manners and to beget fear and shame in others but never held it a Sacrament no more then it did matrimony or ordination As for the fift spurious Sacrament of Rome extreme unction they never used it because not instituted of Christ as a Sacrament It is true Mark 6.13 the Disciples anointed many that were sick with oile and they were healed and St James in cap. 5.14 adviseth them to use oile with praier for the sick but it was no consecrated oile as the papists use Bellar. lib. 1. de extrem unct cap. 3. nor applied for remission of sins to seven parts of their body But you will say we in England at this time want right discipline I answer It is true yet the Church doth maintain it in her doctrines and constitutions but she cannot use it in those times when the shepherd is smitten and the sheep are scattered or else combined against him that they may live at their own liberty without correction by the rod of discipline yea libertinisme is grown to such a height that the disciplinarians themselves who envied the Bishops authority dare not exercise the Presbyterian virge lest they also follow the Bishops dejection Mathe. Might not a Nationall Councill set all right Phila. No doubt it might with Gods blessing so that it were called and
think themselves above Ordinances They may be in higher forms of knowledge and holy experience then some other Christians but so long as they are in Christs school no doubt but there will be something to be learned Ephes 4 13. whether they be schollers or masters till we come to the measure of the stature of Christ Mathe. How do the Scriptures set forth God to us Phila. By his attributes or qualifications which both the nature of the Godhead and naturall reason will acknowledge to be in him whereby it apprehends him for God being infinite cannot be fully apprehended nor defined by us but his nature is known by way of eminence as whatsoever good I find in the creature I attribute the same to God in the highest degree 2. By way of negation and so whatsoever deficiency I find in the Creature I deny any jot of it to be in God 3. By causation because when I see the creatures I cannot conceive they made themselves but were caused by some being far above themselves and thus even naturall men are led unto God But the Scriptures set him out more clearly to us in his essence and his attributes 1. That he is an essence most highly perfect therefore called Jehovah I am that I am signifying that he is Being in himselfe of himselfe Exod. 3.14 and by himselfe and so is the principle of all beings in whom all things live move and have being and so he is justly called Essence And that this essence subsisteth in three persons Father Son and Holy Spirit who in heaven bear record to the Scriptures truth 1 John 5.7 And in regard of this plurality of persons God is called Elohim Lords 2. The Scripture sets him forth to us by divers attributes by which we have a clearer apprehension of him to our capacity which cannot in any one word apprehend his nature Now some of these we find in the creatures others not for some of them cannot be communicated to any but himselfe Mathe. Which are his incommunicable attributes and what use can we make of them Phila. The first is simplicity of essence by which we know he is uncompounded without parts matter or form 1 Tim. 1.7 The second is his infinitenesse without measure quantity Psal 145.3 or determination of time and place or quantity vertue power 3. He is eternall without beginning of time past or end in respect of time to come 4. 1 Sam. 13.23 He is immutable without alteration or corruption change or shadow of change Jer. 23.28 5. He is unmeasurable without circumscription of place without increase or decrease within and without every place 1 Kin. 8.27 Mathe. Of what use are these to us Phila. 1. If God be purely simple then we know thereby that God is but one and full of all perfection that he is true and sincere in his promises nor can deceive any from which consideration ariseth the certainty of our salvation It teacheth us also to avoid hypocrifie and embrace sincerity onenesse and singlenesse of heart and soule and to strive to be like God only without mixture of sin in our affections 2. If he be infinite then to admire his greatnesse and his goodnesse his love and his mercy and to love him infinitely for it By his eternity I have assurance of an election before the world and everlasting life after it in him who hath neither beginning nor end His immutability cals to us for unchangeablenesse in our faith hope and charity by any crosses or afflictions which are all sent from God that is immutable in his love and promises So his immensity and ubiquity ought to confirm us in his providence because he is a God not only neer but a God also afarre off and to avoid sin because we are alwaies in his sight especially hypocrisie because he is within us as wel as without us and also to fly superstitious worshipping of Saints or Angels since he himselfe is neer to all that call upon him Mathe. Which are his incommunicable attributes Phila. Those whose shadowes we find in our selves as life wisedome will and power which are to be conceived in God absolutely abstractively and essentially as that he is life it selfe wisedome freedome and power it selfe not as they are in us finitely imperfectly and mutably but they are spoke of God for our capacity sake without which terms we can understand nothing of God Mathe. Why what do we know of God hereby Phila. 1. By life we understand Gods most simple and infinite activity by which he doth please to act himselfe and all things else And this argueth him to differ transcendently from all fained gods and creatures which have their life only by his communication of life to them yet not as the eternall Son who hath life from the Father by immanency in him and by emanation from him but by participation John 5.26 John 1.4 not of himselfe but of some vertue from himselfe Therefore as God the Father hath life in himselfe so hath he given the Sonne to have life in himselfe and this life is the light of men and through the energie of the spirit quickneth all things that hath life For as God made the Sun to be the center of light naturall so he hath ordained Christ to be the center of life naturall in the creation and also the center of spirituall life in regeneration by which we come to be partakers of the divine nature and so finally of life eternally 2. By his wisdome we understand and is signified unto us that God knoweth and understandeth all things infinitely and most simply plainly and distinctly at once not successively or discoursively and therefore praescience and foreknowledge and remembrance is improperly attributed to God saving for our understanding This attribute teacheth us that all wisedome in the creature comes from God Jam. not to feare any troubles in the world raised by Satan or wicked men but resolve to endure with patience because they are permitted by the wise God for ends best known to himselfe for he knowes of them sees and smiles at the madnesse of men who like foolish children desire of their fathers knives and daggers which having got they wound others and themselves worst 3. By Gods wil is signified Gods infinite free approbation or disallowance of what he wisely knoweth to be approved or disallowed so that he neither begins to will what once he would not nor can be hindred to do what he will Now this will hath divers terms in Scripture according to the divers objects of it As 1. Truth because he willeth constantly what he willeth Rom. 3.4 So goodnesse because he is willing and propense to do good to his creature So Love because he is willing to approve what is good and to be well pleased with it So hatred because he is not willing to allow evill but is most willing to punish it because he doth detest it So his justice because
a mutual emanency one in the other and an eternall emanency one from the other for they be each in each Aug. de Trin. Christ is in the Father and the Father in him and the holy Spirit in both so they be all in each For the Son is in the bosome of the Father and the Father in the Image of the Son the holy Spirit in the breath of each and they both in his operations 3. All in each for one is possessed of the other 4. All in all the whole essence being in every person And yet 5. But one in all because all three are but one God And take heed of thinking therefore 1. That there is no God 2. That there be no persons in the God but only relations Socin Patrisp offices or dispensations For so we may count the Father to suffer not the Son for our redemption 3. That they be only like one another in substance Arri. Eunom Tritheit but not of the same substance or of an unlike substance but of one and the same substance And take heed of thinking they be three gods for there is but one God in essence though three persons in subsistence one God in being though three persons in the manner of that being Nor may you like the Mahometans acknowledge one God without persons or like the Indians denie the Son of God Mahom. Indians because then they say God must have a wife These people only understand carnall generation not spirituall and in what they know naturally therein they abuse themselves Jude ver 10. and speak evill of what they know not For they perceive not how the soule begets children namely the thoughts and words without female conjunction This high knowledge of God should teach us to admire him whom we cannot comprehend and therefore to serve him in faith fear and reverence Psal 2.11 especially in his Temple and service Psal 138. and so say with Job O Lord what I know not do thou teach me so that in thy knowledge I may find felicity We must not think this knowledge to be superfluous since it is life eternall to have it John 17.3 Mat. 16.18 and that Christ so much approved St Peter for acknowledging it I know all men cannot apprehend this alike yet if we desire that Christ would shew us the Father John 14.8 and that we may have his Spirit he will not denie it to him that asketh him especially if we lament for the losse of the excellent knowledge no doubt he will reveal so much of it to us as shall acquire eternall life Mathe. What means hath God given us to know him by Phila. Two means his Works and his Words His Works Natura naturans naturata and the book of Nature naturated by the power of God His Word is the book of Nature naturating i. of God himselfe without which revelation man cannot apprehend God at all or very darkly The reason whereof is 1. Because Adam seeking curious knowledge beyond the light which God gave him in nature he lost that light of God which by nature he had and despoiled himselfe of that image and character of God which God had impressed upon him and so fell into false conceptions of God in his generations and by himselfe into a more obscure apprehension of him in his time 2. This dark knowledge of God in man ariseth from the depravation of his affections which desires to know God sensibly as men behold Princes which cannot be in this world 1 Cor. 15. no more then flesh and blood can inherit heaven till it be mortified by death and fermented in the grave and refined at the resurrection Moses desire was exuberant to see Gods glory in visible appearance For though God was pleased to be represented by Angels in shapes of men in the Old Testament yet he hath no shape For to what will ye liken me saith God 3. Men being not read in Scriptures are oftentimes driven by some accidents in the world and change of times and strange events above or beside reason to think that either there is no God or else that God is not just Psal 37.36 Psal 73.1 2 3. Wisd 1.1 2. 4. Because we find all things fall alike to all and a naturall succession of things to be as they were alwaies so they think we are all born at adventure and all things come by nature or fortune 5. It comes by the devils craft deluding men with vanity and making them not to think of God and so bold to perpetrate horrible sins through blindnesse and hardnesse of heart whereas if they did but consider Gods waies and footsteps in Scripture in making all things and in disposing them to their severall ends and orders the rare knowledge given to man above other creatures the peace of his mind when he doth well the terrors of his conscience in doing ill the impression and stamp of Elohim upon his Magistrates whom he calleth Gods the strange vengeance following wicked men to them whom temporall Judges either do not or cannot punish Besides prodigious signs in heaven of future calamities So to see monstrous births terrible earthquakes which though they have naturall and second causes yet why they are not alwaies or oftner or not at all or in this place more then that must needs be the rule of some superiour power But yet nothing of all these leads us to the knowledge of God like the Scripture Mathe. Why so Phila. Because the Scriptures are the word of the true God of whom nothing can testifie better then his own word and truth therefore Christ saith Search the Scriptures for they testifie of me Secondly because they clearly set forth God in his nature attributes and works Mathe. How prove you the Scripture to be the Word of the true God Phila. Because it alone doth treat primarily of that God who is Trinity in Unity three persons in one Godhead and of their relations one towards another and their operations in and towards man 2. Because it is the most ancient truth as the true God is the ancient of daies Now what is most ancient and first is true Moses writings are most ancient upon which the rest of the Bible is a comment and the New Testament is a perfect complement and is therefore called grace and truth which came by Jesus Christ John 1.17 because he brought to man by the Gospell the love and favour of God and brought the truth prophesied into fact and performance But this Moses is the ancientest writer Eupolem Masius whom some call Musaeus some Trismegistus as some have thought the Aegyptian Serapis to be a monument of Joseph Sure enough he was the oldest writer of divine Revelation if not of any other He lived in the time of Cecrops King of Athens Aug. The oldest writing the Greeks have is the wars of Troy which fell out in the time of Israels Judges which was three hundred
his spirit that are not his members Indeed there be some things that beare a resemblance with it in which the world is received and that is 1. Civility or common honesty and the next is restraining grace by which they may be said to be sanctified sacramentally or putatively Heb. 10.26 or disposed toward it Heb. 6.4 5. but this is but to have it fieri but non in facto esse i. in a way toward it but not in throughly or truly and therefore men must distinguish between civility which is wrought meerly by morall education according to naturall principles without any knowledge or desire of knowing Gods word but they are carefull to maintain equity and common honesty for the keeping up of trade and commendation of themselves upon which ground also they keep themselves from drunkennesse whoredome and enormous crimes without relation to Gods word Now sanctification though it incline to the same things or duties yet it doth it by the true medium of heavenly light which is the word of God and they that do not so are as far from sanctification as the heathen morallists Now their civility and all meer naturall mens honesty stands principally in the duties of the second table where the light of nature is most clear but for matters of piety in the first table they observe it but ceremoniously and so far as they conduce to preserve their credit among those they live withall but true sanctification hath an eie to both to give to Caesar and to God their severall duties Mat. 22.21 So the morall holy man rests only in negatives and thinks it charity enough not to do hurt but true holinesse doth both eschew evill and do good 1 Pet. 3.11 So the morall man thinks it holinesse enough to professe a dislike of popery and to quarrell with a Bishops dignity though they be utterly ignorant of the orthodox faith and the grounds of the true worship of God Again civility never goeth beyond the outward man Mat. because it takes hold only of the outward letter of the law but passeth over the spirituall sense of it So he that hath restraining grace which he takes for sanctification is much deceived for the difference between them is that restraining grace hath painfulnesse and discontentment at the bridle that God puts upon them and at the bands wherewith they are bound at which they rage Psal 2.1 3. as horses that some upon the bit by which they are guided whereas a man that is truly sanctified desireth that his very inclinations to evill were utterly abolished that it might not rebell against the law of the mind Rom. 7.23 Again they desire to extend their Christian liberty to the utmost without enquiring after the bounds of liberty or the expedience of putting it in practice but a man sanctified desireth to subsist within his bounds 1 Cor. 6.12 and had rather live where nothing is lawfull then where all things are lawful Beside there is great difference in their absteining from sin for restraining grace makes one abstaine from sin for fear or shame because they would give the greater liberty to some sin which they desire to nourish Aug. de civit dei l. 5. c. 12. as some heathens abstained from injustice intemperance and covetousnesse by that unbounded desire which they had after glory and dominion but he that is sanctified escheweth evill because it is evill and displeasing to God of whose love he hath had so large experience that he trembles to offend him Psal 130.4 Again they that have only restraining grace when the means of that straint is removed grow licentious as Israel when they had no King Judg. 17.6 and the 18.19 but they that are sanctified are a law to themselves 1 Tim. 1.9 they need none of the terrors of it though they are willing to be led by the doctrine of it By these rules thou maist know whether thou art sanctified or not and from these marks arise an assured hope of eternall glory because we carry about us the ground of things hoped for and the evidence of things not seen of which at the first it may be we have but a conjecture i. a light inclination to the probability of Gospell truths next an opinion wherein the mind is more strongly swaied to think it true Next comes faith which makes a firm and undoubtfull perswasion of the truth of it Now in this case some have a little faith some a full assurance of it which is peculiar to Gods people and they may know they have it by the comfort that it affords to one under the pressures of sin and Gods justice Psal 73.23 24. and also by the ravishing of the affections to the love of those truths which is very strange and supernaturall for there is no greater antipathy in the world then there is between mans heart and Gods word and yet by faith is bred such affection to it that a man will give his life rather then one tittle of this truth should faile and beside it worketh a strange change in the whole man from sin to righteousnesse that one can hardly know him to be the same man Lact. de falsa sapient l. 3. c. 27 Non abscindit sed abscondit vitia This Philosophy could never attain to but rather hides sin then removes it but the word of God is so powerfull in operation that it not only removes sin but also all doubtfulnesse of the truth of Gospel-truth more then the authority of the Church can do which is variable and possibly erroneous So much of the rules of sanctification and hope of glory Mathe. Whereunto doth sanctification advance us more then common Christians Phila. To a true repentance and a communion with God and his Saints in the Catholick Church Mathe. I desire to know what these things are truly in themselves for I fear some do as much mistake true repentance as the Sectaries do the communion of Saints and the Papists do the Catholick Church Phila. You say true but repentance which is holy and sanctified is not a fretting griefe which some take at sin because it hath brought them into a dangerous condition for which they wish the sin undone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no place being left for other advice and counsell This hurts the mind and casts it from the hinges of deliberation except God turn it to a change of mind whereby one becomes more wise afterward to amend what he hath done amisse and to make amends for his error 2 Cor. 7.9 10. The cause of the one is the spirit of adoption whereby we are sealed the sons of God The cause of the other is the spirit of servitude the one arising from the Gospel-promises the other from the threatnings of the law for fear of condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both are well distinguished by St Luke The godly repentance Acts 2.37 they were pricked in their hearts for their unkindnesse to Christ but Acts
they would have given him other titles than they did Pius 2. Ep. 301. as might become one of so high degree This swelling title of head of the Church and Christs Vicar and Universall Bishop was a forerunning signe of Antichrist as said Gregory the great who was Pope in his seventh Book Greg. M. lib. 4. Ep. 36. and Epist 39. to Mauritius the Emperor and therefore he much declined and waved such titles Mathe. I pray what think you of Antichrist what or who is he Phila. You know St John tels you there were many Antichrists in his time 1 John 2.18 that is some that were contrary to the Gospell of Christ in faith or manners or both Jerom. in Mat. 24. Some account all the heads of Heresies to be Antichrists Others say that they be such as overthrow all good manners and so one describes the state of the Church of Rome saying that the Princes and Judges are the beasts seale Papa Honorius in dial de libero arbit the Clergy his pavilion the Monasteries his Tabernacle the Nunneries his bedchamber and the people to bear his image This he spake of the second Beast Rev. 13.11 And Bernard the Abbot saith plainly Bern. ad Gaufrid Lorat Epi. 125. who writ about 546 years since that the Beast in the Revelation to whom a mouth is given speaking blasphemies is he that sits in Peters chair The other Beast is more subtle as this is cruell yet both joine against Christ So many other conclude the Pope and Papacy to be that man of sin and son of perdition that hath laied an opposite foundation to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thes 2.3 4. politickly pretending Christian profession and yet overturning his truth Indeed if one would be lead by Chronograms or the numerall letters in the word Lateinos Pet. Mart. in 2 Reg. 4. Iren. l. 5. c. 25. or Ecclesia Italica or in the Hebrew word Romiith or in Maometis one may find the number of the Beast Rev. 13.18 which is 666. about which time after Christ the Pope was made supreme and universall Bishop in the West and Mahomet chiefe Prophet in the East And though I will not build my faith on numbers in names nor do I think that all names be imposed inevitably by the influence of the stars yet this is not altogether to be despised since Nimrods name included his nature i. an apostate rebell and Cyrus his name in Hebrew was like himselfe wh was an head to the people and in the Persian language a glorious Sun This Antichristianity is called the mysterie of iniquity 2 Thes 2.7 for it is a secret wickednesse in the name and nature of it for Antichrist may signifie one that is a vicegerent for Christ As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Deputy or a Lievetenant for him and thus the Pope would be thought Christs Vicar because he sitteth in the Temple of God or a part of the Church visible corrupted and exalts himselfe above all earthly power that hath given to it the title of God or Lord and shewing himselfe as God 2 Thes 2.4 both in placing and displacing Kings and forgiving sins So is the nature of his doctrine opposed to Christ very subtilly namely because faith must appear by works therefore to set up works to justifie our persons which works the popish writers call also the works of faith not of the law though they be but works of mens inventions and so they prefer works before the formall righteousnesse of Christ imputed to man for justification Mahomet speaks also very well of Christ but he enjoins externall works of his own collection by which men must be saved So the Pope and Mahomet join in one against Christ in this and also in holding that the holy Scriptures are not sufficient for salvation but their canons and rules of obedience have more attributed to them for performance then the obedience of faith which devices are like the locusts that came out of the bottomlesse pit of their inventions Rev. 9. having the face of a reasonable creature but a scorpions sting which gives no rest to the soule but poisons it yet if hue and cry were made after the Pope and Mahomet a man might justly stop the Pope upon suspicion of being the more proper Antichrist for these reasons First because the name of Antichrist agreeth most properly to him and his seat yea all the descriptions of Antichrist in Scripture doth so likewise But by the Pope we mean not every Bishop of Rome from the Primitive times for many of them were Confessors and Martyrs till the time of Sylvester neither was Antichrist discovered much till Boniface the third took from the Emperor Phocas the name of Universall Bishop and his See of Rome to be called the supreme head of all Churches After this we find in the Pope and Church of Rome all the marks of Antichrist for he sets in the Temple of God like an Hornet in a Bee hive driving out the labouring Bees and devouring their hony The popish writers make this an argument of their Church being the true Church and Temple of God because Antichrist sits there It is true that they have the name and shew of a Church Christian but have neither true Doctrine nor Sacraments in their simplicity as the Scripture sets them forth and hath delivered them to the Church so that they have only the name of a Church as Sardis had that she was living but indeed was dead Rev. 3.1 And in this Church Antichrist sitteth as a usurping Tyrant over Gods ordinances abusing them and changing them at his pleasure and over all authority Ecclesiasticall and Civill that beareth any similitude of Elohim even as St Paul foretold 2 Thes 2.3 4. And this may be proved from their own writers some of them saying that it is not lawfull for any man to reprove what the Pope approves for all men ought to be judged by him Zodericus Zamorra lib. 2. cap. 1. but he by none and that he hath all power in heaven and earth so assuming to himselfe the right of Christ as well as his title King of Kings and Lord of Lords which made him so bold as to let Emperors kisse his feet Alexand. pap 3 and to set his foot upon the neck of the Emperor Frederick abusing the 91 Psalm saying thou shalt tread upon the Lion and the Dragon as also Pius the fift did when he deposed Queen Elizabeth abused Jer. 1.10 Behold I have appointed thee this day over Nations and Kingdomes Beside is not he right Antichrist that arrogates to himselfe power over Gods word and his law and saith Gratia in gloss that he can dispense with the law of nature and contrary to the Apostles and therefore hath dispensed with Princes to marry their brothers wives which St John Baptist would not allow to Herod and make parricides saints and forgives sins to
which not being done the Sacrament is slighted and profaned because that to which it relates hath no impression in us as by remembring his love expressed to us in his death than which none could be greater being endured for us while we were enemies Rom. 5.8 or the horrour of his death being most painfull shamefull fearfull enduring not only the spight of wicked men but an abstraction of the divine comfort for a time so that never was sorrow like his Lam. 1.12 all which was most properly due to us nor remembring the benefits of his death which concerns us as by it the sting of death is taken away though a stain is left the curse of the law is abolished it is to us no killing letter the exaction of the law is nullified we being not bound to every jot and tittle of it for our justification but our weak performances are excepted of God in Christ because we have a right to all Christs righteousnesse and a just claim in him to all the blessings of the law so that neither the corruption of nature can reign over us Rom. 6.14 nor sin bind us over to punishment everlasting and for temporall afflictions they shall all work to our good and glory as they did to Christs Rom. 8.28 Phil. 2.9 Mathe. How may one then rightly remember Christ in receiving the Sacrament and so become a faithfull receiver Phila. These do one include the other For as faith looks upon Christ and his benefits so remembrance cals those things to mind which faith beleeves so that this remembrance must be a beleeving remembrance that the Sacrament presents to us under seal the benefits of Christs death and passion It also must be a thankfull remembrance for those inestimable favours of which I told you Next it must be an obedient remembrance to what he hath commanded and now God in him entreats us to do out of love By all which you may discern how a communicant must be qualified and in what he must especially examine himselfe namely in faith which is the speciall condition of the covenant of grace of which the Sacrament is a seale Now faith must be considered in the cause the nature and the effects of it The causes of faith are the word which is the seed of it and the spirit which is the vertue of this seed both these brings light to discover the darkness of our naturall estate and the comfort in Gospell light Then next a power to regulate and conform us to its own rules and to subdue all opposition 2 Cor. 10.4 Now for the nature of faith it being convinced that the word is of divine authority it gives both an intellectuall assent to the truth of it because God doth avouch it and a fiduciall assent to the goodnesse of it for our own salvation and as to the Word so to the Sacrament which is the seal thereof which goodnesse breedeth in us a love longing and delight in the holy mysteries Upon which followeth an heavenly and holy effect of faith as to desire and hunger after the food of the soule and a strong conversion of it into our soules nutriment and growing in grace by the strength of it more and more Rom. 13. 2 Pet. 2.2 Next a sympathy with Christs members in their griefs and joies Then a readinesse to every good work and a strong repulse of evill upon which followeth affiance in God hope in his promises peace of conscience and joy in the holy Ghost and a continuall fructification in an holy life by the strength of the Word and Sacrament while we walk here in this wildernesse of sin as the Israelites did in the strength of Manna and the Rock-water till we come to the land of everlasting rest Mathe. I thank you for your patience and resolutions of my generall and disordered queries I shall make bold hereafter if God give leave and you will affoord me your assistance in resolving me to trouble you with some other more particular cases But before I part I desire you since there is such divisions among us to tell me what Church you think most safest for one to cleave unto in life and death and what congregation is best to associate my selfe withall Phila. I suppose you find by what hath been said that the Protestant Church is the soundest for doctrine and therefore hold you to their principles of doctrine as they have been set forth and maintained by our * The 39. Articles of the Church of England Church of England in the time of King Edward the sixt and Queen Elizabeth and her successors And for matters of discipline it is to be wished that some were setled among us for the suppressing voluptuous living and libertinisme But if it may not be had let us be content with the Gospell preached and pray for reformation As for the Congregation you speak of I hold the publike generally best because Preachers in Churches will make more conscience of what they preach then those of the private conventicles or chambers except it be some that are forced to make such places their refuge to exercise their ministry which in conscience they cannot give over though prosecuted much like as the primitive Doctors were persecuted Mathe. But they that do preach in publike some are of one opinion some of another as Prelaâ—icall Presbyterian and Independent Phila. Let no titles trouble you but trie the spirits whether they be of God by their teaching faith and an holy and good life Let men impose upon others or take up what names they please to themselves be thou content to be a Protestant Christian And for mens private opinions except they publish them to seduce others they must stand or fall to their own master And for joining your selse to a Congregation I will give you no advice but only siâ—ce you have liberty given use it to the best advantage for your soule by hearing ministers of the soundest judgement and most edifying And because all Congregations are mixed it is best to consort with those that are the most pious in their lives and unanimous in their worship of God Mathe. But some say the learned are not the right Preachers but the plain man though a Tradesman who preacheth by the spirit Phila. Surely the learned are more to be trusted for the soule as a learned Physitian for the body but they go by rule others by rote so do these mechanick preachers they despise learning as some do riches because they despaire to get and so they entitle the spirit to their ignorance of which the spirit is no author but the devill and mans presumptuous sins for the spirit never imploied any about his Church but either he made them able by infusion which they cannot prove he hath them or else by acquisition He gave Isaiah the tongue of the learned as well as Bezaleel and Aholiab the gift of handicraft So Christ took plain men to preach his Gospell but he made