meanes which God hath appointed to call us by They are partly inward and partly outward 1 Thes. 5. 19 20. Act. 10. 44. What are the inward The Spirit of God which is given by the outward things Gal. 3. 2 3. 1 Tim. 1. 14. What meane you by the Spirit of God in this place That power of God which worketh in the hearts of men things which the naturall discourse of reason is not able to attaine unto Being incomprehensible how may we come to some understanding and sense of it By the things whereunto it is compared 1. To winde Acts 2. to shew the marvellous power of it in operation 2. To oyle Heb. 1. 9. that is of a hot nature that pierceth and suppleth 3. To water John 4. that cooleth scowreth and cleanseth 4. To fire Mat. 3. Acts 2. that severeth drosse and good metall How is the operation of it Diverse as softening and hardening enlightening and darkening which it worketh after a diverse manner by the word in the hearts of the elect and reprobate according to the good pleasure of Gods secret will only and after that according to the good pleasure of his revealed will so that the lawfull use thereof is rewarded with a gracious increase of blessing and the abuse punished with further hardnesse to condemnation What then doth the Spirit worke in the wicked Finding them hard it hardeneth them more to their further condemnation What doth the same Spirit worke in the godly Faith whereby they take hold on Christ with all his benefits Eph. 2. 8. What are the outward things which God hath given to call us by They are either common to the whole world or proper to the Church What are the things common to the whole world Gods works not unprofitably given although not sufficient to salvation Is not the knowledge of the wisedome power and goodnesse of God in the Creation and government of the Heaven and Earth with the things that are in them sufficient to make us wise to salvation No First it serves rather for further condemnation without the Word Rom. 1. 19 20 21. Secondly as by and with the Word the due meditation and consideration of Gods works is a good help to further us in Religion and in the graces of Gods Spirit 1 Cor. 1. 21 22. Sith then God doth not reveale the Covenant of grace nor afford sufficient meanes to salvation to the whole world but onely to the Church explaine here what you meane by the Church Wee speake not here of that part of Gods Church which is triumphant in glory who being in perfect fruition have no need of these outward meanes of communion with him Rev. 21. 22 23. But the Subject here is the Church militant and that we consider also as visible in the parts of it consisting of divers assemblies and companies of beleevers making profession of the same common faith Howbeit many times by persecution forced to hide themselves from the eye of the world and happily by the rage of the enemy so scattered that as in the dayes of Elias 1 Kings 19. 10. they can hardly be knowne or have entercourse between themselves and so the exercise of the publick ordinances may for a time be suspended among them But are none to be accounted members of this Church but such as are true beleevers and so inseparably united unto Christ their head Truely and properly none other 1 John 2. 19. Howbeit because God doth use outward meanes with the inward for the gathering of his Saints and calleth them as well to outward profession among themselves Acts 2. 42. Cant. 1. 7. as to inward fellowship with his Son whereby the Church becomes visible hence it is that so many as partake of the outward meanes and joyne with the Church in league of visible profession are therefore in humane judgement accounted members of the true Church and Saints by calling 1 Cor. 1. 1. untill the Lord who only knoweth who are his doe make knowne the contrary as we are taught in the Parables of the Tares Matth. 13. 24. Matth. 13. 47 c. And of the draw-net and the threshing floore where lyeth both good corne and chaffe Matth. 3. Hath Christ then his Church visible upon earth Yea throughout the world as we have shewne in the particular congregations of Christians Rom. 3. 3. called to the profession of the true faith and obedience of the Gospell In which visible assemblies and not else where the true members of the true Church invisible on earth are to be sought Romans 11. 5. and unto which therefore all that seek for salvation must gladly joyne themselves Esa. 60. 4. Doth the visible Church consist of good and bad or of good onely It consisteth of good and bad as at the beginning we may see it did in Cain and Abel whereupon our Saviour compareth the Church to a net in which are fishes good and bad and to a field which in it hath wheat and cockle Matth. 13. 24. 47 c. What are the markes and infallible notes whereby to discerne a true visible Church with which we may safely joyne First and principally the truth of Doctrine which is professed and the sincere preaching of the Word together with the due administration of the Sacraments according to the commandements of Christ our Saviour Mat. 28. 19 20. Secondarily the right order which is kept with sincere and conscionable obedience yeelded to the Word of God Why doe you make the first to be the principall marke of visible profession Because they are the onely outward meanes appointed of God for the calling and gathering of his Saints and which prove the Church to bee a pillar of truth 1 Tim. 3. 15. Can the Church want this and yet be a Church Yea it may want these in the time of warre or persecution and in such a time we may safely joyn our selves to a company which allowes of the publick Ministery of the Word of God and administration of the Sacraments howsoever the exercise of the same by reason of these Garboiles are wanting for a time Are we to joyne with all Churches that have these markes Yea neither must we separate from them any farther then they separate from Christ Phil. 1. 18. Cant. 1. 5. as shall be shewed What say you to the other notes that are commonly given of the Church Either they are accidentall and in great part separable or utterly impertinent and forged for the upholding of the Romish Synagogue But is not Antiquity a certaine note of the Church No for errors are very ancient and the Church when it began was a Church yet had no antiquity Is not multitude a note No for Christs flock is a little flock Luk. 12. 32. and Antichrist very great Apoc. 13. 3 4 8. 18. 3. Are not miracles a marke of the Church No for beside that wicked people may worke them Mat. 7. 22 23. the Church of Christ hath been without
they did at the first from the Creation untill the time of Moses for the space of 2513. years First because then God immediately by his voice and Prophets sent from him taught the Church his truth which now are ceased Heb. 1. 1. Secondly traditions might then be of sufficient certainty by reason of the long life of Gods faithfull witnesses for Methusalem lived with Adam the first man 243. years and continued unto the Flood Shem lived at once with Methusalem 98. years and flourished above 500. yeares after the Flood Isaac lived 50. years with Shem and died about 10. years before the descent of Israel into Aegypt So that from Adams death unto that time three men might by tradition preserve the purity of Religion but after the comming of Israel out of Aegypt mans age was so shortened that in the dayes of Moses the first Penman of the Scriptures it was brought to 70. or 80. years as appeareth by the Psal. 90. 10. Thirdly God saw his true religion greatly forgotten in Aegypt Israel then falling unto Idolatry Ezekiel 20. 8. and having brought Israel then his people from thence did not onely restore but also encreased the same adding thereunto many more particulars concerning his service which were needfull for mens memories to be written Fourthly God having gathered his Church to a more solemn company then before it was his pleasure then to begin the writings of his will and therefore first with his own finger he wrote the ten Commandements in two Tables of stone and then commanded Moses to write the other words which he had heard from him in the Mount Exod. 34. 27 28. Fiftly thus God provided that the Churches of all ages and times might have a certain rule to know whether they embraced sound Doctrine or no and that none should be so bold as to coin any new Religion to serve him with but that which he had delivered in writing What is Scripture then The Word of God written by men inspired by the holy Ghost for the perfect building and salvation of the Church or holy Books written by the inspiration of God to make us wise unto salvation 2 Tim. 3. 15 16. 2 Pet. 1. 21. 1 Pet. 20. 21. Joh. 20. 31. If that the Scriptures be written by men which are subject unto infirmities how can it be accounted the Word of God Because it proceeds not from the wit or mind of men but holy men set apart by God for the work of God spake and writ as they were moved by the holy Ghost therfore God alone is to be counted the Author therof who inspired the hearts of those holy men whom he chose to be his Secretaries who are to be held only the Instrumentall cause thereof When Jeremy brought the Word of God to the Jews they said it was not the Word of the Lord but he spake as Baruc the son of Neriah provoked him Jer. 43. 2. and so some perhaps in these days are so ungodly as to take the Jews part against Jeremy and all his fellowes How may it appeare therefore that this Book which you call the Book of God and the holy Scriptures is the Word of God indeed and not mens policy By the consonant testimony of men in all ages from them that first knew these Penmen of the holy Ghost with their writings untill our time and reasons taken out of the Word themselves agreeable to the quality of the writers both which kind of arguments the holy Scriptures have as much and far more then any other writings wherefore as it were extream impudency to deny the works of Homer of Plato Virgil Tully Livy Galen c. when as consent of al ages have reached delivered them unto us which also by the tongue phrase matter and all other circumstances agreeable are confirmed to be the works of the same Authors whose they are testified to be so it were more then brutish madnesse to doubt of the certain truth and authority of the holy Scriptures which no lesse but much more then any other writings for their Authors are testified and confirmed to be the sacred Word of the ever-living God not onely testified I say by the uniform witnesses of men in all ages but also confirmed by such reasons taken out of the writings themselves as doe sufficiently argue the Spirit of God to be the Author of them for we may learn out of the testimonies themselves as David did Psa. 119. 125. That God hath established them for ever Let me hear some of those reasons which prove that God is the Author of the holy Scriptures First the true godlinesse and holinesse wherewith the writers of the Scriptures shined as Lamps in their times and far surpassed all men of other religions which sheweth the work of Gods Spirit in them and how unlikely it is that such men should obtrude into the Church their own inventions in stead of Gods Word Secondly the simplicity integrity and sincerity of these Writers in matters that concern themselves those that belong unto them doing nothing by partiality 1 Tim. 5. 21. neither sparing their friends nor themselves so Moses for example in his writing spared not to report the reproach of his own Tribe Gen. 34. 30. 49. 5. 7. nor the incest of his parents of which he himself was conceived Exod. 6. 20. nor the Idolatry of his brother Aaron Exod. 32. nor the wicked murmuring of his sister Miriam Numb 12. nor his own declining of his vocation by God to deliver the Children of Israel out of Egypt Exo. 4. 13 14. nor his own murmuring against God in his impatiency Num. 11. 11 12 13 14. nor his want of faith after so many wonderfull confirmations Num. 20. 12. 27. 14. Deut. 32. 51. And though he were in highest authority and having a promise of the people to beleeve whatsoever he said Exod. 19. 8. 20. 19. 24. 3. he assigneth no place for his own sons to aspire either to the Kingdome or to the high Priesthood but leaveth them in the mean degree of common Levites all which things declare most manifestly that he was void of all earthly and carnall affections in his writings as was meet for the Penman and Scribe of God hereunto also may be added that he writeth of himself Numb 12. 3. that he was the meekest of all the men that were upon the face of the whole earth which no wise man would in such sort report of himself if he were left to his own discretion Thirdly the quality and condition of the Penmen of these holy writings some of whom were never trained up in the school of man and yet in their writings shew that depth of wisdome that the most learned Philosopers could not attain unto Some also were before professed enemies to the truth whereof afterwards they were Writers Amos was no Prophet but an Heard-man and a gatherer of wilde figges Amos 7. 14. Matthew a Publicane
of the people into the Land of promise that all strangers might reade and know what Religion the children of Israel professed and hee commanded that it should bee writen well and plainly or cleerly Deut. 27. 8. which could not bee performed except it were writen with the vowelling points vvhereunto also belong all those places of Scripture which testifie of the cleernesse and certainty of the Scripture which could not at all bee if it lacked vowels What are the books of the Old Testament The books of Moses otherwise called the Law and the Prophets for so are they oftentimes divided in the New Testament as Mat. 5. 17. 7. 12. 22. 40. Luk. 16. 29. 24. 27. Joh. 1. 45. Act. 13. 15. 24. 14. 26. 22. 28. 23. Where it is to bee understood that the Law is taken for the vvhole Doctrine of God delivered by Moses which containeth not only the Law but also promises of mercy in Christ as hee himself saith Joh. 5. 46. If yee did beleeve Moses you vvould also beleeve me for Moses wrote of me and vvhereas our Saviour Christ Luk. 24. 44. unto the Law and the Prophets addeth the Psalmes which are a part of the Prophets it is because they were most familiar to the godly and generally known of the people by the daily exercise of them the former division notwithstanding being perfect Which are the books of Moses Five in number vvhich are called Genesis Exodus Leviticus Numbers Deuteronomie How are the books of these Prophets distinguished Into Historicall and Doctrinall the former vvhereof contain the explication of the Law by practise principally the latter by Doctrine chiefely How many Historicall books bee there Twelve in number viz. the book of Joshua the book of Judges the book of Ruth the two books of Samuel the two books of Kings the two books of Chronicles the book of Ezra the book of Nehemiah and the book of Ester How are the Doctrinall books distinguished Into Poeticall and Prosaicall which distinction is thought of many to bee observed by our Saviour Christ Luk. 24. 44. where he under the name of Psalmes comprehendeth all those books that are writen in the holy Poeticall style Which are the Poeticall books Such as are writen in Meeter or poesie containing principally wise and holy sentences whence also they may bee called Sententiall and they are five in number viz. The book of Job the Psalmes and Solomons three books the Proverbs Ecclesiastes and the Canticles Which are the Prosaicall books Such as are for the most part writen in prose and foretell things to come whence also more especially they are termed Propheticall or vaticinall of which kinde are sixteen writers in number foure whereof are called the greater Prophets viz. Isaiah Jeremiah to whose prophesies is annexed his book of Lamentations though writen in Meeter Ezekiel and Daniel and twelve are called smaller Prophets viz. Hosea Joel Amos Obadiah Jonah Micah Nahum Habakkuk Zephaniah Haggai Zacharie Malachi which twelve of old were reckoned for one book and therefore Act. 7 42. Stephen citing a place out of Amos 5. 25. useth this forme As it is writen in the book of the Prophets Bee there no other Canonicall books of the Scripture of the Old Testament besides these that you have named No for those other books which Papists would obtrude unto us for Canonicall are Apocryphall that is to say such as are to lye hid when there is proof to bee made of Religion How prove you that those Apocryphall books are no part of the Canonicall Scriptures First they are not writen first in Hebrew the Language of the Church before Christ which all the books of the Old Testament are originally writen in Secondly they were never received into the Canon of the Scripture by the Church of the Jews before Christ to whom alone in those times the Oracles of God were committed Rom. 3. 2. nor read and expounded in their Synagogues See Josephus contra Appion lib. 1. Eusebius lib. 3. cap. 10. Thirdly the Jews were so carefull to keep Scripture intire as they kept the number of the verses and letters within which is none of the Apocrypha Fourthly the Scripture of the Old Testament was writen by Prophets Luk. 24. 27. 2 Pet. 1. 19. But Malachi was the last Prophet after whom all the Apocrypha was vvriten Fifthly they are not authorised by Christ and his Apostles who doe give testimony unto the Scriptures Sixthly by the most ancient Fathers and Councels of the primitive Churches after the Apostles both Greek and Latine they have not been admitted for tryall of Truth though they have been read for instruction of manners as may appear by Euseb. lib. 6. cap. 18. out of Origen the Councell of Loadicea Can. 59. vvhich is also confirmed by the sixt generall Councell of Constantinople Can. 2. and many other Testimonies of the ancient Fathers Seventhly There is no such constant Truth in them as in the Canonicall Scriptures for every book of them hath falsehood in Doctrine or History Shew some of those errors in the particular books In the book of Tobie the Angel maketh a lie saying that hee is Azariah the son of Ananias Tob. 5. 12. which is farre from the Spirit of God and the nature of good Angels that cannot sin There is also the unchaste Devill Asmodeus the seven Angels which present the prayers of the Saints Tob. 12. 15. and the magicall toyes of the fishes heart liver and gall for driving away of Devils and restoring of sight not savouring of the Spirit of God Judith in her prayer commendeth the fact of Simeon Gen. 34. which the Holy Ghost condemneth Gen. 49. 5. and prayeth God to prosper her feigned tales and lies Jud. 9. 13. 18. Baruch saith hee wrote this book in Babylon Chap. 1. whereas it appeareth by Jeremiah 43. 6. that hee was with Jeremiah at Jerusalem and went not from him Likewise hee writeth for offerings and vessels after the Temple was burned and in the 6 Chapter v. 2. Jeremiah writeth that the continuance of the Jews in Babylon shall bee for seven Generations whereas the Canonicall Jeremiah Prophesieth but of 70. yeers Chap. 29. 10. For ten yeers cannot make a Generation neither is it ever so taken in the Canonicall Scriptures The story of Susanna maketh Daniel a young childe in the dayes of Astyages and to become famous among the people by the judgement of Susanna whereas Daniel himself writeth otherwise of his carriage into Babylon in the dayes of Jehoiakim under Nebuchadnezzar and of the means by which hee was known first to bee a Prophet Dan. 1. 2. The story of Bell and the Dragon speaks of Habakkuk the Prophet in the dayes of Cyrus who prophesied before the captivity of Babylon which was 70 yeers before Cyrus The first book of Maccabees writing an History of things said and done doth not much interlace his own judgement and therefore doth erre the
so full of Parables and Allegories as they are The whole Doctrine of salvation is to be found so plain that it needeth no Commentary and Commentaries are for other places that be dark and also to make more large use of Scripture then a new beginner can make of himself which we see necessary in all humane Arts and Sciences Further though speech of Scripture seem hard at first yet by custome it becommeth easie as reading doth to children Obj. 4. The godly Eunuch could not understand the Scripture without an Interpreter Acts 8. 31. Though he understood not some harder places yet that hindered him not from reading plainer places Obj. 5. The multitude of learned men that fall into heresies which they labour to confirm by Scripture proveth that the Scripture is dark It is their naughty hearts that come not with an humble and godly affection that maketh them doe so Obj. 6. But now we see by experience that there are many that daily reade the Scriptures and yet understand not the thousandth part of them They reade them not with care and conscience with prayer and study but like the women who are always learning but never come to the knowledge of the truth 2 Tim. 3. 7. Obj. 7. If the Scriptures then be so plain and perspicuous what need is there of an Interpreter First to unfold obscure places Acts 8. 31. Secondly to inculcate and apply plain Texts 2 Pet. 1. 10. 1 Cor. 14. 3. Why did God leave some places obscure in the Scriptures First that we might know that the understanding of Gods Word is the gift of God and therefore might beg it of him by continuall prayer Secondly lest we should flatter our wits too much if all things could presently be understood by us Thirdly that the Word for the high and heavenly mysteries contained therein might be accompted of which for the plainnesse might be lesse esteemed Fourthly that prophane dogs might be driven away from these holy mysteries which are pearls prized highly by the Elect alone Matth. 13. 45. but would be trodden down by swine Mat. 7. 6. Fiftly that wee might be stirred up to a more diligent search of the same Sixtly that we might esteem more of the Ministery which God hath placed in the Church that by the means thereof we might profit in the knowledge of these mysteries What assurance may be had of the right understanding of the Scriptures For the words it is to be had out of the originall Text or Translations of the same for the sense or meaning onely out of the Scriptures themselves Nehem. 8. 8. which by places plain and evident doe expresse whatsoever is obscure and hard touching matters necessary to eternall salvation Why must the interpretation of words be had out of the originall Languages Because in them onely the Scriptures are for the letter to be held authenticall and as the water is most pure in the Fountain by the springing thereof so the right understanding of the words of the holy Scriptures is most certain in the originall tongues of Hebrew and Greek in which they were first written and delivered to the Church out of the which Languages they must be truly translated for the understanding of them that have not the knowledge of those tongues What gather you from hence That all Translations are to be judged examined and reformed according to the Text of the ancient Hebrew and originall Chaldee in which the old Testament was printed and the Greek Text in which the new Testament was written and consequently that the vulgar Latin Translation approved by the Tridentine Councell for the onely authenticall Text is no further to be received of true Christians then it agreeth with the originall of the Hebrew and Greek Text. But what say you of the Greeke Translation of the old Testament commonly called the Septuagint approved by the Apostles themselves The same as we say of other Translations for although the Apostles used that Translation which was commonly received and read among the Gentiles and Jews that dwelt amongst them where it differed not in sense from the true Hebrew yet where it differed from it they left it as by many examples may be confirmed vide Hieron Prolog in Matth. How can the certain understanding of the Scriptures be taken out of the originall tongues considering the difference of reading in divers Copies both of Hebrew and Greek as also the difficulty of some words and phrases upon which the best Translators cannot agree Although in the Hebrew Copy there hath been observed by the Nazarites some very few differences of words by similitude of letters and points and by the Learned in the Greek tongue there are like diversities of reading noted in the Greek Text of the new Testament which came by fault of writers yet in most by circumstance of the place and conference of other places the true reading may be discerned and albeit in all it cannot nor the Translator in all places determine the true interpretation yet this diversity or difficulty can make no difference or uncertainty in the sum and substance of Christian religion because the Ten Commandements and the principall Texts of Scripture on which the Articles of our faith are grounded the Sacraments instituted the form of prayer taught which contain the sum or substance of Christian religion are without all such diversity of reading or difficulty of translating so plainly set down and so precisely translated by consent of all men learned in the tongues that no man can make any doubt of them or pick any quarrell against them Why must the true sense or meaning of the Scriptures be learned out of the Scriptures themselves Because the Spirit of God alone is the certain interpreter of his Word written by his Spirit for no man knoweth the things pertaining to God but the Spirit of God 1 Cor. 2. 11. and no prophesie of Scripture is of any mans own interpretation for prophesie was not brought by the will of man but the holy men of God spake as they were led by the holy Ghost 2 Pet. 1. 20 21. The interpretation therefore must be by the same Spirit by which the Scripture was written of which Spirit we have no certainty upon any mans credit but onely so far forth as his saying may be confirmed by the holy Scriptures What gather you from hence That no interpretation of holy Fathers Popes Councels Customs or practise of the Church either contrary to the manifest words of the Scriptures or containing matters which cannot necessarily bee proved out of the Scriptures are to bee received as an undoubted Truth How then is Scripture to bee interpreted by Scripture According to the Analogie of Faith Rom. 12. 6. and the scope and circumstance of the present place and conference of other plain and evident places by which all such as are obscure and hard to bee understood ought to bee interpreted for there is no matter necessary to eternall
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
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
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
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
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.
instant pronounceth and the conscience apprehendeth the sentence of blessing or cursing Heb. 9. 27. 2. The soule of every man accordingly is by the power of God and the ministery of Angels immediately conveyed into that state of happinesse or misery wherein it shall remaine till the resurrection and from thenceforth both body and soule for ever Luke 16. 22 23 26. Eccl. 11. 3. What gather you of this That the doctrine of Purgatory and Prayer for the dead is vaine seeing it appeareth by the Word of God that the souls of those that die in Gods favour are presently received into joy Isay 57. 2. Ioh. 5. 24. Luke 23. 43. Apoc. 14. 13. 1 Thess. 4. 16. and the souls of those that dye in their sinnes cast into endlesse torments no means being left after death to procure remission of sinnes Isay 22. 14. Iohn 8. 24. Rom 6. 10. What is the generall and finall judgement The great day of assize for the whole world wherein all mens lives that ever have been are or shall be being duly examined every one shall receive according to his works In which judgement we are to consider 1. The preparation to it 2. The acting of it 3. The execution of the sentence Wherein doth the preparation to the last judgement consist In five things 1. In the foretokening of the time thereof which though it be so sealed up in the treasury of Gods counsell that neither men nor Angels nor yet our Saviour himself as man in the dayes of his flesh had expresse notice thereof that from the uncertainty and suddennesse of it we might be taught to be alwayes in readinesse for it yet it hath pleased God to acquaint us with some signes whereby we may discern Christs approaching as men in the Spring time may discerne Summer approaching by the shooting forth of the Figtree What are the signes foretokening the last judgement They are certaine notable changes in the world and Church some further off some nearer unto the comming of Christ as 1. The publishing and receiving the Gospel throughout the world 2. The Apostasie of most part of professors not loving the truth 3. The revealing of Antichrist that Man of sinne and Childe of perdition who under the title of Christs Vicegerent opposeth himselfe to Christ in all his offices and ordinances both in Church and Common-wealth 4. Common corruptions in manners joyned with security as in the dayes of Noah and Lot 5. Warres and troubles in the world and Church 6. False Christs attended with false Prophets and armed with false miracles 7. The calling of the Iewes unto the faith of the Gospell 8. And lastly signes in Heaven Earth and all the Elements As the darkning of the Sunne and Moone c. Yea firing of the whole frame of Heaven and Earth with the signe of the Sonne of man whereby his comming shall then be clearly apprehended by all men What is the second thing in the preparation The comming of Iesus Christ the Iudge of the world who in his humane visible body but yet with unspeakable glory shall suddenly break forth like Lightning through the Heavens riding on the clouds environed with a flame of fire attended with all the host of the elect Angels and especially with the voice and shout of an Archangel and the Trumpet of God and so shall sit downe in the royall throne of judgement What is the third thing The summoning and presenting of all both dead and living men together with Devils before the glorious throne of Christ the judge How shall all men both dead and living be summoned By the voice of Christ appeared by the ministery of Angels and namely by the shout and Trumpet of the Archangel whereto the Lord joyning his divine power as unto the word preached for the work of the first resurrection shall in a moment both raise the dead with their own bodies and every part thereof though never so dispersed and change the living so that it shall be with them as if they had been a long time dead and were now raised to life againe Shall there be no difference betweene the resurrection of the elect and reprobate Yes for howsoever they shall both rise by the same mighty voice and power of Christ in the same bodies wherein they lived upon earth and those so altered in quality as then they shall be able to abide for ever in that estate whereunto they shall be judged yet 1. The elect shall be raised as members of the body of Christ by vertue derived from his resurrection the reprobate as Malefastors shall be brought forth of the prison of the grave by vertue of the judiciary power of Christ and of the curse of the law 2. The elect shall come forth to everlasting life which is called the resurrection of life the reprobate to shame and perpetuall contempt called the resurrection of condemnation 3. The bodies of the elect shall be spirituall that is glorious powerfull nimble impatible but the bodies of the reprobate shall be full of uncomelinesse and horror agreeable to the guiltinesse and terror of their consciences and liable to extreame torment How shall all men be presented before the throne of Christ The elect being gathered by the Angels shall with great joy be caught up into the aire to meet the Lord Luke 21. 28. 1 Thess. 4. 17. The reprobate together with the Devill and his Angels shall with extreame horrour and confusion be drawne into his presence Rev. 6. 15. What is the fourth thing The separation of the Elect from the Reprobate For Christ the great Shepheard shall then place the Elect as his Sheep that have heard his voice and followed him on his right hand and the Reprobates with the Devils as straying Goats on the left hand Matth. 25. 33. What is the fift and last thing The opening of the book of record by which the dead shall be judged Rev. 20. 12. viz. 1. The severall books of mens consciences which then by the glorious illumination of Christ the Sunne of righteousnesse shining in his full strength shall be so enlightned that men shall perfectly remember what ever good or evill they did in the time of their life the secrets of all hearts being then revealed 2. The book of life that is the eternall decree of God to save his Elect by Christ which decree shall then at length be made known to all Thus farre of the preparation to judgement what are we to consider in the second place The act of judgment wherein the Elect shal first be acquitted that they may after as assistants joyne with Christ in the judgement of the reprobate men and Angels How shall the act of judgement be performed 1. By examination 2. By pronouncing sentence The examination shall be according to the Law of God which hath been revealed unto men whether it be the Law of
the glory of Christ. We read in the holy story that God took of the spirit which was upon Moses and gave it unto the seventy Elders that they might bear the burden of the people with him and that hee might not bear it as before hee had done himself alone It may bee his burden being thus lightned the abilities that were left him for government were not altogether so great as the necessity of his former imployment required them to have been and in that regard vvhat vvas given to his assistants might perhaps bee said to bee taken from him But wee are sure the case was otherwise in him of whom now wee speak unto whom God did not thus give the Spirit by measure And therefore although so many millions of beleevers doe continually receive this supply of the Spirit of Jesus Christ yet neither is that fountain any way exhausted nor the plenitude of that well-spring of grace any whit impaired or diminished it being Gods pleasure That in him should all fulnesse dwell and that of his fulnesse all wee should receive grace for grace That as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the Infant begotten that there is no member to bee seen in the Father but there is the like answerably to bee found in the Childe although in a farre lesse proportion so it falleth out in this spirituall that for every grace which in a most eminent manner is found in Christ a like grace will appeare in Gods Childe although in a far inferiour degree similitudes and likenesses being defined by the Logicians to bee comparisons made in quality and not in quantity Wee are yet further to take it into our consideration that by thus enlivening and fashioning us according to his own image Christs purpose was not to raise a seed unto himself dispersedly and distractedly but to gather together in one the Children of God that were scattered abroad yea and to bring all unto one head by himselfe both them which are in Heaven and them which are on the Earth That as in the Tabernacle the vail divided between the Holy place and the most Holy but the curtaines which covered them both were so coupled together with the taches that it might still bee one Tabernacle so the Church Militant and Triumphant typified thereby though distant as farre the one from the other as Heaven is from Earth yet is made but one Tabernacle in Jesus Christ In whom all the building fifty framed together groweth unto an holy Temple in the Lord and in whom all of us are builded together for an habitation of God through the Spirit The bond of this mysticall union betwixt Christ and us as elsewhere hath more fully been declared is on his part that quickning Spirit which being in him as the Head is from thence diffused to the spirituall animation of all his Members and on our part Faith which is the prime act of life wrought in those who are capable of understanding by that same Spirit Both whereof must bee acknowledged to bee of so high a nature that none could possibly by such ligatures knit up so admirable a body but hee that was God Almighty And therefore although wee did suppose such a man might bee found who should perform the Law for us suffer the death that was due to our offence and overcome it yea and whose obedience and sufferings should be of such value that it were sufficient for the redemption of the whole world yet could it not be efficient to make us live by faith unlesse that Man had been able to send Gods Spirit to apply the same unto us Which as no bare Man or any other Creature whasoever can doe so for Faith wee are taught by S. Paul that it is the operation of God and a work of his power even of that same power wherewith Christ himself was raised from the dead Which is the ground of that prayer of his that the eyes of our understanding being enlightned wee might know what is the exceeding greatnesse of his power to us-ward who beleeve according to the working of his mighty power which hee wrought in Christ when hee raised him from the dead and set him at his own right hand in the heavenly places far above all Principality and Power and Might and every Name that is named not onely in this World but also in that to come and hath put all things under his feet and gave him to bee head over all things to the Church which is his body the fulnesse of him that filleth all in all Yet was it fit also that this Head should bee of the same nature with the Body which is knit unto it and therefore that hee should so bee God as that hee might partake of our Flesh likewise For wee are members of his body saith the same Apostle of his flesh and of his bones And except yee eate the flesh of the Son of man saith our Saviour himself and drink his blood yee have no life in you Hee that eateth my flesh and drinketh my blood dwelleth in mee and I in him Declaring thereby first that by this mysticall and supernaturall union wee are as truely conjoyned with him as the meate and drink wee take is with us when by the ordinary work of Nature it is converted into our own substance Secondly that this conjunction is immediately made with his humane nature Thirdly that the Lamb slaine that is Christ crucified hath by that death of his made his flesh broken and his blood powred out for us upon the Crosse to bee fit food for the spirituall nourishment of our soules and the very well-spring from whence by the power of his Godhead all life and grace is derived unto us Upon this ground it is that the Apostle telleth us that wee have boldnesse to enter into the Holyest by the blood of Jesus by a new and living way which hee hath consecrated for us through the vaile that is to say his flesh That as in the Tabernacle there was no passing from the Holy to the most Holy place but by the vaile so now there is no passage to bee looked for from the Church Militant to the Church Triumphant but by the flesh of him who hath said of himself I am the way the truth and the life no man commeth unto the Father but by mee Jacob in his dream beheld a ladder set upon the Earth the top whereof reached to Heaven and the Angels of God ascending and descending on it the Lord himself standing above it Of which vision none can give a better interpretation then hee who was prefigured therein gave unto Nathaniel Hereafter you shall see Heaven opened and the Angels of God ascending and descending upon the Son of man Whence wee may well collect that the onely meanes whereby God standing