is of good report whatsoever is praise-worthy c. As for baptisme of Infants it is sufficiently warranted by reasons of Scripture though not by example Obj. 2. They object that it is by Tradition and not by Scripture that we know such and such Books to be Scripture Though new beginners doe first learn it from the faithfull yet afterwards they know it upon grounds of Scripture as an ignorant man may be told of the Kings Coin but it is not the telling but the Kings stamp that maketh it currant and good Coin Obj. 3. It is objected that it was by Tradition and not by Scripture that Stephen knew Moses to be 40 years old when he left Pharaoh Acts 7. 23. That Luke knew a great part of the Genealogie of Christ Luk. 3. That Jude knew Satans striving for Moses body Jude v. 9. and the Prophesie of Enoch ver 5. 14. That Paul knew Jannes and Jambres 2 Tim. 3. 8. and the saying of Christ that it is more blessed to give then to receive Acts 20. 35. Such particular Histories or speeches might be received from hand to hand but no different Doctrine from that which was written Obj. 4. The Apostles testimony is objected 1 Cor. 15. 3. 2 Thess. 2. 15. Hold the traditions which you have been taught whether by word or our Epistle He meaneth the doctrine he delivered unto them which was nothing different from that which is contained in the Scriptures The Scriptures you say are a rule and a line but are they not as the Church of Rome imagineth like a rule of lead which may be bowed every way at mens pleasures They are as a rule of steel that is firm and changeth not Matth. 5. 18. Psal. 19. 9. for seeing they are sufficient to make us wise unto salvation as is before proved it followeth of necessity that there is a most certain rule of faith for instruction both of faith and works to be learned out of them by ordinary means of reading prayer study the gifts of tongues and other sciences to which God promiseth the assistance of his grace Joh. 5. 39. Jam. 1. 5. And this sword of the Spirit which is the Word of God written as the example of Christ our generall Captain sheweth Mat. 4. is delivered unto us by the holy Ghost both to defend our faith and to overcome all our spirituall enemies which are the Devil and his instruments false Prophets Hereticks Schismaticks and such like Eph. 6. 17. Therefore the holy Scriptures are not as a nose of wax or a leaden rule as some Papists have blasphemed that they may be so writhen every way by impudent Hereticks but that their folly and madnesse as the Apostle saith 2 Tim. 3. 9. may be made manifest to all men Are the Scriptures then plain and easie to be understood There are some hard things in the Scripture that have proper relation to the time in which the Scripture was written or uttered or which are prophesies of things to be fulfilled hereafter which if we never understand we shall be never the worse for the attaining of everlasting salvation there are other things in Scripture belonging to the saving knowledge of God all which are dark and difficult unto those whose eyes the God of this world hath blinded 2 Cor. 4. 4. 2 Pet. 3. 5. Joh. 8. 43. but unto such as are by grace enlightened and made willing to understand Psal. 119. 18. howsoever somethings remain obscure 2 Pet. 3. 16. to exercise their diligence yet the fundamentall Doctrine of faith and precepts of life are all plain and perspicuous for all Doctrine necessary to be known unto eternall salvation is set forth in the Scriptures most clearly and plainly even to the capacity and understanding of the simple and unlearned so far is it that the Scriptures should be dangerous to be read of the Lay folks as Papists hold How prove you this which you have said Deut. 30. 10. 11 c. Moses taketh heaven and earth to witnesse that in the Law which he had written he hath set forth life and death and that they can make no excuse of difficulty or obscurity This Commandement which I command thee this day is not hidden from thee neither is it far off c. which Paul also Rom. 10. 16. applieth to the Gospel Psalm 19. 8. the Prophet David testifieth that the Law of the Lord is perfect converting the soul the testimonies of the Lord are true giving wisdome to the simple and Psalme 119. 105. Thy Word is a Lampe or Candle unto my feet and a Light unto my pathes Prov. 1. 4. It giveth subtilty to the simple and to the young man knowledge and discertion and Prov. 8. 9. All the words of wisdome are plain to them that will understand Esa. 45. 19. The Lord saith I have not spoken in secret in a dark place of the earth I have not said in vain to the seed of Jacob Seek mee 2 Cor. 4. 3. Paul saith If our Gospel be hid it is hid to them that are lost c. 2 Pet. 1. 19. S. Peter commendeth Christians for taking heed to the word of the Prophets as unto a light that shineth in a dark place c. The Scripture is our Fathers Letter to us and his last will to shew us what inheritance he leaveth us but friends write Letters and Fathers their wils plain It were to accuse God of cruelty or desire of mans destruction for to say that he should make the means of their salvation hurtfull unto them Women and children have read the Scriptures 2 Tim. 3. 15. Saint Paul affirmeth that Timothy was nourished up in the Scriptures from his infancy namely by his Grandmother Lois and his Mother Eunice whence the same Apostle commendeth chap. 1. 5. If little children are capable of the Scriptures by the small understanding they have and lesse judgement there is none so grosse which hath the understanding of a man but may profit by it comming in the fear of God and invocation of his name Obj. 1. But here the Papists have many things to object against you to prove that the Scriptures are darke and hard to be understood and First that the matters contained in them are Divine high and beyond mans reason as the Trinity the Creation of nothing c. These matters indeed are above humane reason and therefore are we to bring faith to beleeve them not humane reason to comprehend them but they are delivered in Scripture in as plain tearms as such matter can be Obj. 2. Peter saith that something in Pauls Epistles be hard and wrested by men 2 Pet. 3. 16. First he saith not that all Pauls Epistles are hard but something in them which we grant Secondly they are the wicked and unsetled in knowledge that wrest them as the Gluttons and Drunkards abuse meat and drink Obj. 3. If Scriptures were not dark what need so many Commentaries upon them and why are they
to the clearing of the understanding How then doth our Saviour perform his Propheticall office Two wayes outwardly and inwardly How inwardly By the teaching and operation of his holy Spirit Ioh. 6. 45. Act. 16. 14. How outwardly By opening the whole will of his Father and confirming the same with so many signes and wonders How did he this Both in his own person when he was upon the earth Heb. 2. 2 3. as a Minister of the circumcision Rom. 15. 18. but with the authority of the Law-giver Mat. 7. 29. and by his servants the Ministers Mat. 10. 40. Luk. 10. 16. from the beginning of the world to the end thereof before his incarnation by the Prophets Priests and Scribes of the old Testament Heb. 1. 1. 1 Pet. 1. 11 12. 3. 18 19. 2 Pet. 1. 19. 20 21. Hos. 4. 6. Mat. 2. 5. 6. 17. 23. 37. And since to the worlds end by his Apostles and Ministers called and fitted by him for that purpose 2 Cor. 4. 6. 5. 19 20. Eph. 4. 8. 11 12 13. How doth it appeare that he hath opened the whole will of his Father unto us Both by his own testimony Joh. 15. 15. I call you no more servants because the servant knoweth not what his Master doth but I call you friends because all which I have heard of my Father I have made knowne unto you and by the Apostles comparison Heb. 3. preferring him before Moses though faithfull in Gods house In what respect is our Saviour preferred before Moses 1. As the builder to the house or one stone of the house 2. Moses was only a servant in the house our Saviour Master over the house 3. Moses was a witnesse only and writer of things to be revealed but our Saviour was the end and finisher of those things What learn you from hence 1. That it is a foul errour in them that think of our Saviour Christ so faithfull hath not delivered all things pertaining to the necessary instruction and government of the Church but left them to the traditions and inventions of men 2. That sith our Saviour was so faithfull in his office that he hath concealed nothing that was committed to him to be declared the Ministers of the word should not suppresse in silence for feare or flattery the things that are necessarily to be delivered and that are in their times to be revealed 3. That we should rest abundantly contented with that Christ hath taught rejecting whatsoever else the boldnes of men would put upon on us Did he first begin to be the Prophet Doctor or Apostle of his Church when he came into the world No but when he opened first his Fathers will unto us by the ministery of his servants the Prophets 1 Pet. 1. 10 11. 3. 19. Heb. 3. 7. Is his Propheticall office the same now in the time of the Gospell that it was before and under the Law It is in substance one and the same but it differeth in the manner and measure of revelation for the same doctrine was revealed by the ministery of the Prophets before the Law by word alone after by word written and in the time of the Gospell more plainly and fully by the Apostles and Evangelists What have we to gather hence that Christ taught and teacheth by the Prophets Evangelists and Apostles 1. In what estimation we ought to have the books of the old Testament sith the same Spirit spake then that speaketh now and the same Christ. 2. We must carry our selves in the hearing of the word of God not to harden our hearts Heb. 3. 8. 15. For as much as the carelesse and fruitlesse hearing thereof hardeneth men to further Judgement for it is a two-edged sword to strike to life or to strike to death it is either the favour of life to life or the savour of death to death 2 Cor. 2. 16. How doth the Apostle presse this Heb. 3. verse 8 9 10. c. First he aggravateth the refusall of this office of our Saviour against the Israelites by the time forty yeares by the place the wildernesse and by the multitude of his benefits then he maketh an application thereof verse 12 13. consisting of two parts 1. A removing from evill 2. A moving to good What comfort have we by the Propheticall office of our Saviour 1. Hereby we are sure that he will lead us into all truth revealed in his word needfull for Gods glory and our salvation 2. We are in some sort partakers of the office of his prophecie by the knowledge of his will for he maketh all his to prophecie in their measure enabling them to teach themselves and their brethren by comforting counselling and exhorting one another privately to good things and withdrawing one another from evill as occasion serveth Acts 2. 17 18. So much of the Propheticall office of our Saviour Christ what is his Kingly office It is the exercise of that power given him by God over all Ps. 110. 1. Ezek. 34. 24. and the possession of all Mat. 28. 18. Psalm 2. 8 c. for the spirituall government and salvation of his elect Esa. 9. 7. Luk. 1. 32 33. and for the destruction of his and their enemies Psalm 45. 5. For what reasons must Christ be a King 1. That he might gather together all his Subjects into one body of the Church out of the world 2. That he might bountifully bestow upon them and convey unto them all the aforesaid meanes of salvation guiding them unto everlasting life by his Word and Spirit 3. That he might appoint Lawes and Statutes which should direct his people and bind their consciences to the obedience of the same 4. That he might rule and governe them and keep them in obedience to his Lawes 5. That he might appoint officers and a setled government in his Church whereby it might be ordered 6. That he might defend them from the violence and outrage of all their enemies both corporall and spirituall 7. That he might bestow many notable priviledges and rewards upon them 8. That he might execute his judgements upon the enemies of his subjects How doth he shew himselfe to be a King By all that power which he did manifest as well in vanquishing death and hell as in gathering the people unto himselfe which he had formerly ransomed and in ruling them being gathered as also in defending of them and applying of those blessings unto them which he hath purchased for them How did he manifest that power First in that being dead and buried he rose from the grave quickned his dead body ascended into heaven and now sitteth at the right hand of his Father with full power and glory in heaven Act. 10. 30. Eph. 4. 8. Secondly in governing of his Church in this world 1 Cor. 15. 25 26 27 28. continually inspiring and directing his servants by the divine power of his holy Spirit according to his holy word Esa. 9. 7. 30. 21. Thirdly by his
part thereof unto idle and curious questions 2 Pet. 3. 16. 3. By abusing it to prophane mirth by framing jests out of it or against it Psal. 22. 13. Also by making Playes and Enterludes thereof 4. By maintaining Errour sinne and prophanenesse by it Mat. 4. 6. Isa. 66. 5. 5. By applying it to Superstition and unlawfull Arts to Magicall spels Sorceries and Charmes for the healing of diseases finding out of theft c. Deut. 18. 11. Acts 19. 13. How is Gods Name taken in vaine in regard of the Sacraments and other holy Mysteries and Ordinances of God When they are unworthily received and prophanely used Mal. 1. 11 12. 1 Cor. 11. 27. 29. Jer. 7. 4 10. So much of the chiefe particulars forbidden in this Commandement What are the helps or hinderances of the obedience thereof 1. That we both inure our hearts to feare and reverence the great and dreadfull Name of the Lord our God Deut. 28. 58. Eccles. 9. 2. and keep a carefull watch over our lips and lives lest by any meanes we dishonour him Psal. 39. 1. 2. That we avoid both the company of prophane persons who set their mouth against Heaven Psal. 73. 9. and all unnecessary dangers wherby divers have been occasioned to deny the Lord Mat. 26. 69 c. What is contained in the Reason annexed to the Commandement A dreadfull penalty That the Lord will not hold him guiltlesse that taketh his Name in vaine What is the summe of this threat That God will not leave this sin unpunished 1 King 2. 9. but will grievously punish the breach of this Commandement whereby he threatneth extreme miseries and judgements to the Transgressors For it being our happinesse to have our sins covered and not imputed Psal. 32. 2. it must needs be extreame unhappinesse to have it reckoned and imputed unto us What is implyed herein A fit opposition That howsoever mans Lawes take not hold of offending in this kind yet God will not acquit them Psal. 1. 5. nor suffer them to escape his righteous and fearefull Iudgements Zach. 5. 3. Jer. 5. 12. Neither shall the Transgressor scape unpunished although the Magistrate and the Minister also would pronounce him innocent and although the Malefactor flatter himselfe as if all dangers were past nay the more free that usually he escapes the Iudgements and punishments of men the more heavy plagues and vengeance will surely light upon him from God except he repent Hitherto of the Commandements concerning that service which is to be performed to God at all times as occasion shall require which is that which concerneth the speciall time wholly to be bestowed in his Worship The fourth and last Commandement of the first Table which setteth forth a certain day especially appointed by the Lord himselfe to the practise of the Worship prescribed in the three former Commandements for therein consisteth the chiefe point of the sanctifying of that day What are the Words of this Commandement Remember that thou keep holy the Sabbath day c. Exod. 20. 8 9 10 11. What are we to observe in these words First the Commandement and then the Reasons annexed thereunto What is the meaning of the Commandement It challengeth at the hand of every man one day of seven in every week to be set apart unto a holy rest and requireth all persons to separate themselves from their ordinary labour and all other exercises to his service on the same that so they being severed from their worldly businesses and all the works of their labour and callings concerning this life they may wholly attend to the worship of God alone Neh. 13. 15 16. Esa. 58. 13 14. Why doe you adde these words apart and separate To make a difference between the Sabbath dayes wherein wee must wholy and only serve God and the exercises of the other six days wherein every man must serve him in his lawfull calling What need is there of one whole day in every week to serve God seeing we may serve him every day That is not enough For 1. To the end that we should not plunge our selves so deeply into the affairs of the world as that we should not recover our selves the wisdome of God hath thought it fit that one day in seven there should be an intermission from them that we might wholly separate our selves to the service of God and with more freedome of spirit performe the same 2. A whole day is needfull for the performance of all the parts of Gods service and worship as hearing of publike Prayer and the Word preached Chatechising Administration of the Sacraments exercise of holy Discipline and consideration of the glory of God in the creatures 3. If Adam in his perfection had need of this holy day much more have we who are so grievously corrupted 4. If the Lord in love and wisedome considering our necessities both of soule and body hath set out a weeks time for both of provision that as every day we set apart some time for food and spend the rest in labour so we set one day in the week aside for our spirituall food and bestow the other dayes on our earthly affaires so as this day may in comparison be accounted the soules day wherein yet wee must have some care of our bodies as on the six dayes we must have some care of our soules What is forbidden in this Commandement The unhallowing or prophaning of the Sabbath either by doing the works of our calling and of the flesh or by leaving undone the works of the Spirit But is not this Commandement Ceremoniall and so taken away by the death of Christ No but is constantly and perpetually to be observed and never to cease till it bee perfectly consummated in the heavenly Sabbath Hebr. 4. 9 10. How prove you that 1. Because it is placed in the number of the perpetuall Commandements otherwise the Morall Law should consist but of nine words or Commandements which is contrary to Gods Word Deut. 4. 13. 2. Because this Commandement amongst the rest was written by the finger of God Exod. 31. 18. whereas no part of the Ceremoniall Law was 3. For that it was written in Tables of stone as well as the other Deut. 5. 22. As to signifie the hardnesse of our hearts so to signifie the continuance and perpetuity of this Commandement as well as the rest 4. Because it was before any Shadow or Ceremony of the Law yea before Christ was promised whom all Ceremonies of the Law have respect unto for the Sabbath was first instituted in Paradise before there was any use of Sacrifices and Ceremonies Gen. 2. 1 2 3. 5. The Ceremonies were as a Partition wall betwixt the Iews and the Gentiles but God doth here extend his Commandement not onely to the Iewes themselves but also to strangers Exod. 20. 10. Nehem. 13. 15 16 c. 6. Our Saviour Christ willing his followers which should live about forty yeares after his Ascension
23. And first that it doe not admit any evill concupiscence Secondly that if it be admitted it be not retained And this care must be taken both when wee be awake that we keep our mindes intent unto lawfull and good things Matth. 12. 44. And when we goe to sleep that by hearty prayer we commend them to Gods keeping But what if the heart have admitted evill concupiscences We must strive and fight against them and never be at rest untill we have cast them out and extinguished them What further is required to the conserving of the heart in purity In the third place we must observe our sences that they doe not bring into our mindes such objects as being apprehended will stirre up in us evill concupiscence Gen. 3. 6. 6. 2. Josh. 7. 21. 2 Sam. 11. 2. Matth. 5. 28. Job 31. Psal. 119. 37. What are the speciall meanes to suppresse or take away the concupiscence of the eyes First we must mortifie selfe-love and not seek our owne but every man anothers wealth 1 Cor. 10. 24. Secondly we must pull out the eyes of envy Thirdly we must labour after contentation Phil. 4. 11. And to this end consider First how many want those good things which thou enjoyest who are farre more worthy of them Secondly thine owne unworthinesse of the least of Gods benefits Thirdly meditate on Gods providence and fatherly care who provideth all things necessary for thy good and salvation What doe you learne from this Commandement thus expounded That it is most impossible for any man to keep it For who can say that his heart is cleane from the first motions of sinne and concupiscence that goe before consent Prov. 20. 9. To what purpose serveth the knowledge of this impossibility To humble us in the sight and sense of our sinnes which have made us subject to the wrath of God and the curse of the Law that so despairing in our owne merits we may be driven out of our selves and with more ardent desire flye unto the mercies of God in the satisfaction and obedience of Iesus Christ. What other use are we to make of it That being by Christ freed from the curse of the Law we study and endeavour to conforme our selves our soules and lives according to the prescript rule of this holy and most perfect law Matth. 5. 48. and that mortifying the flesh with all the carnall concupiscences and lusts of it we be dayly more and more renewed unto the Image of God in all holinesse and righteousnesse and walke worthy of our high calling as it becommeth Saints Eph. 4. 1. Hitherto we have treated of the rule and square of our Sanctification viz. The ten Commandements Now wherein is the effect or exercise of Sanctification seene IN unfeigned repentance and new obedience springing from thence For the fruits of Sanctification are First inward vertues whereby all the powers of the minde are rightly ordered Secondly the exercise of the same by putting those heavenly and sanctified abilities to holy use and service If then the exercise of Sanctification be first seen in repentance what is repentance An inward and true sorrow for sinne especially that we have offended so gracious a God and so loving a father together with a setled purpose of heart and a carefull endeavour to leave all our sinnes and to live a Christian life according to all Gods Commandements Psalme 119. 57. 212. Or a turning of our selves to God whereby wee crucifie and kill the corruptions of our nature and reforme our selves in the inward man according to Gods will What is it to crucifie the corruption of our nature It is freely and with all our heart to be sorry that we have angred God with it and with our other sinnes and every day more and more to hate it and them and to flye from them How is this wrought in us It is wrought in us partly by the threatning of the Law and the feare of Gods judgements but especially increased by feeling the fruit of Christ his death whereby we have power to hate sin and to leave it For when the sinner is once humbled with the terrours of the Law he flyeth to the comforts of the Gospell and he there seeth in Christ Crucified not onely the mercy of God discharging him of all his sinnes but also how deep the wounds of sin are wherewith he hath pierced his Saviour Zach. 12. 10. and how severe the wrath of God is against sin even to the slaughtering of his owne Son and hence 1 Peter 4. 1. commeth he to hate his sins Psalme 97. 10. as God hateth them and to look backe thereon with godly sorrow 2 Cor. 7. 10. resolving for ever after to forsake them all How is the reformation of our selves newnesse of life wrought in us Onely by the promise of the Gospel whereby we feele the fruit of the rising again of Christ. What doth ensue hereof Hereby we are raised up into a new life having the Law written in our hearts and so reforme our selves Wherein then doth repentance properly consist In a thorough changing of our purpose and desires from the evill which Gods Word rebuketh in us to the good which it requireth of us Rom. 12. 1 2. Esa. 1. 16 17. What is required in respect of the evil we turne from First knowledge of the evill then a condemning of the same together with a judging of our selves for it and then with godly sorrow for that which is past a hatred of it for ever and all this because it is sin and displeaseth our God What is required in regard of the good we turne unto First a knowledge and approbation of good to be done with a purpose of heart to doe it then an earnest love of the same shewed by care desire and endevour Can men repent of themselves or when they list No for it is the gift of God given unto them that are born againe Is it sufficient once to have repented No we must continue it alwayes in disposition and renew it also in act as occasion is given by our transgressions and Gods displeasure for there is none of Gods Saints but alwayes carrying this corruption about them they sometimes fall and are farre from that perfection and goodnesse which the Lord requireth and therefore stand in need of repentance so long as they live When then is this repentance to be practised of us The practice of repentance ought to be continually an abhorring of evill and cleaving unto that which is good Rom. 12. 9. for as much time as remaineth in the flesh after our conversion 1 Pet. 4. 2 3. yet at times there ought to be a more speciall practice and renewing thereof as after grievous falls Psal. 51. in feare of eminent judgements Amos 4. 12. Gen. 33. 2 3 c. or when we would fit our selves to receive speciall mercies Gen. 35. 2 3 c. In what manner must the especiall practice of repentance in such
nature onely which is the remainder of the morall Law written in the hearts of our first parents and conveyed by the power of God unto all men to leave them without excuse or that written Word of God vouchsafed unto the Church in the Scriptures first of the old and after also of the new Testament as the rule of faith and life 2. By the evidence of every mans conscience bringing all his works whether good or evill to light bearing witnesse with him or against him together with the testimony of such who either by doctrine company or example have approved or condemned him Shall there be no difference in the examination of the Elect and the Reprobate Yes for 1. The Elect shall not have their sinnes for which Christ satisfied but onely their good works remembred 2. Being in Christ they and their works shall not undergoe the strict triall of the Law simply in it self but as the obedience thereof doth prove them to be true partakers of the grace of the Gospel Shall there be any such reasoning at the last judgement as seemeth Matth. 7. 25 No but the consciences of men being then enlightned by Christ shall cleare all those doubts and reject those objections and excuses which they seem now to apprehend How shall the sentence be pronounced By the Iudge himselfe our Lord Iesus Christ who according to the evidence and verdict of conscience touching workes shall adjudge the Elect unto the blessing of the kingdome of God his Father and the Reprobates with the Devill and his Angels unto the curse of everlasting fire Shall men then bee judged to salvation or damnation for their workes sake 1. The wicked shall be condemned for the merit of their workes because being perfectly evill they deserve the wages of damnation 2. The godly shall be pronounced just because their workes though imperfect doe prove their faith whereby they lay hold on Christ and his meritorious righteousnesse to be a true faith as working by love in all parts of obedience Hitherto of the act of judgement What are we to consider in the third and last place The execution of this judgement Christ by his almighty power and ministery of his Angels casting the Devils and the reprobate men into hell and bringing Gods Elect into the possession of his glorious kingdome wherein the Reprobates shall first be dispatched that the righteous may rejoice to see the vengeance and as it were wash their feet in the bloud of the wicked What shall be the estate of the Reprobates in hell They shall remaine for ever in unspeakable torment of body and anguish of minde being cast out from the favourable presence of God and glorious fellowship of Christ and his Saints whose happinesse they shall see and envie into that horrible Dungeon figured in Scripture by utter darknesse blacknesse of darknesse weeping and gnashing of teeth the Worme that never dieth the fire that never goeth out c. What shall be the estate of the Elect in heaven They shall bee unspeakeably and everlastingly blessed and glorious in body and soule being freed from all imperfections and infirmities yea from such Graces as imply imperfection as Faith Hope Repentance c. endued with perfect Wisdome and Holinesse possessed with all the pleasures that are at the right hand of God seated as Princes in Thrones of Majesty crowned with Crownes of Glory possessing the new Heaven and Earth wherein dwelleth Righteousnesse beholding and being filled with the fruition of the glorious presence of God and of the Lambe Iesus Christ in the company of innumerable Angels and holy Saints as the Scripture phrases are What shall follow this Christ shall deliver up that dispensatory Kingdome which hee received for the subduing of his enemies and accomplishing the salvation of his Church unto God the Father and God shall be all in all for all eternity Amen What use may we make of this Doctrine concerning this generall end and finall judgement First it serveth to confute not onely heathen Philosophers who as in other things so in this concerning the worlds continuance became vaine in their imaginations and their foolish heart was full of darknesse Rom. 1. being destitute of the Word of God to guide them but also to confute many prophane Atheists in the Church of God who doe not believe in their hearts those Articles of the Resurrection and of the generall judgement it is much indeed that there should bee Atheists in the Church of God and none in hell that any should deny or doubt of that which the devills feare and tremble at But sure the Apostle Peters prophesie is fulfilled 2 Pet. 3. 3. there shall come in the last dayes scoffers walking after their owne lusts and saying Where is the promise of his comming for since the fathers dyed all things continue alike from the beginning of the creation and as they would perswade themselves so they shall for ever And answerable their lives are to such conceits Eccl. 11. 9. But if neither the light of reason it being impossible that the truth and goodnesse and justice of God should take effect if there were not after this life a doom and recompence 2 Thes. 1. 6. Nor secondly the light of Conscience which doubtlesse with Felix Acts 24. 25. makes them tremble in the midst of their obstinate gain-saying Nor thirdly the light of Scripture can convince and perswade men of this truth then we must leave them to be confuted and taught by woefull experience even by the feeling of those flames which they will not beleeve to bee any other then fancies and by seeing the Lord Iesus come in the Clouds when all nations shall weep before him and these Atheists especially lament their obstinate infidelity with ever dropping teares and ever enduring misery And this Doctrine may be terrour to all gracelesse and wicked livers to consider that the wrath of God shall be revealed from heaven against all ungodlinesse and unrighteousnesse of men 2 Thes. 1. 6. when all the sweetnesse of their sinfull pleasures shal be turned into gall and bitternesse for ever Wis. 5. 6 7 8. How may the consideration of this Doctrine touching the end of the world and the day of Judgement be usefull to the godly First it should teach us not to seek for happinesse in this world or se our affections on things below for this world passeth away and the things thereof Secondly here is a fountaine of Christian comfort and a ground of Christian patience in all troubles that there shall be an end and a Saints hope shall not be cut off If in this life onely we had hope we were of all men most miserable 1 Cor. 15. 19. But here is the comfort and patience of the Saints they wait for another world and they know it is a just thing with God to give them rest after
an eye-witnesse of many wonders by which the Ministery of Moses was confirmed testifieth his writings to bee the undoubted Word of God the same doe the Prophets which continued the History of the Church in the time of the Judges both of Moses Joshua Likewise all the Prophets which successively recorded the holy Story and Prophesies by divine Revelation from Samuel unto the Captivity and from the Captivity to the building again of the Temple and of the City and sometimes after receiving the same book of heavenly Doctrine from the former age delivered them to their posterity And Malachi the last of the Prophets closeth up the Old Testament with a charge and an Exhortation from the Lord to remember the Law of Moses delivered in Horeb and to use the same as a Schoole-master to direct them unto Christ untill hee came in person himself Mal. 4. 4. Finally from that time the Church of the Jews untill the comming of Christ in the flesh imbraced all the former writings of the Prophets as the book of God Christ himself appealeth unto them as a sufficient testimony of him Joh. 5. 39. The Apostles and the Evangelists prove the writings of the New Testament by them and the Catholike Church of Christ from the Apostles time untill this day hath acknowledged all the same writings both of the Old and New Testament to bee the undoubted Word of God Thus have wee the testimony both of the Old Church of the Jews Gods peculiar people and first-born to whom the Oracles of God were committed Act. 7. 38. Hos. 8. 12. Rom. 3. 2. 9. 4. and the view of Christians together with the generall account which all the godly have made at all times of the Scriptures when they have crossed their natures and courses as accounting it in their soules to bee of God and the speciall testimony of Martyrs who have sealed the certainty of the same by shedding their blood for them Thereunto also may bee added the testimony of those which are out of the Church Heathens out of whom many ancient testimonies are cited to this purpose by Josephus contra Appion Turks and Jews who to this day acknowledge all the books of the Old Testament and Hereticks who labour to shroud themselves under them c. Are there not some divine testimonies which may likewise bee added to this Yes first the known Miracles which the devill was never able to doe that did so often follow the writers and teachers of the Scriptures Secondly the manifold punishments and destruction of those that have reviled and persecuted the same Are these motives of themselves sufficient to work saving faith and perswade us fully to rest on Gods Word No besides all this it is required that wee have the Spirit of God as well to open our eyes to see the light as to seale up fully into our hearts that truth which wee see with our eyes for the same holy Spirit that inspired the Scripture 1 Cor. 2. 10. 14. 37. Ephes. 1. 13. inclineth the hearts of Gods children to beleeve what is revealed in them and inwardly assureth them above all reasons and arguments that these are the Scriptures of God therefore the Lord by the Prophet Isaiah promiseth to joyn his Spirit with his Word and that it shall remain with his children for ever Esa. 59. 21. The same promiseth our Saviour Christ unto his Disciples concerning the Comforter which hee would send to leade them into all truth and teach them all things and to put them in minde of all things which hee had said unto them Joh. 14. 26. 15. 26. The Lord by the Prophet Jeremiah also promiseth to give his Law into their mindes and to write them in the hearts of his children Jer. 31. 33. And S. John saith to the faithfull that by the anointing of the holy Spirit which is on them they know all things 1 Joh. 2. 20. This testimony of Gods Spirit in the hearts of his faithfull as it is proper to the Word of God so it is greater then any humane perswasions grounded upon reason or witnesses of men unto which it is unmeet that the Word of God should bee subject as Papists hold when they teach that the Scriptures receive their authority from the Church for by thus hanging the credit and authority of the Scriptures on the Churches sentence they make the Churches work of greater credit then the Word of God whereas the Scriptures of God cannot bee judged or sentenced by any and God onely is a worthy witnesse himself in his Word and by his Spirit which give mutuall testimony one of the other and work that assurance of Faith in the Elect that no humane demonstrations can make nor any perswasions or inforcements of the world can remove Shew some further reasons that the authority of the Scriptures doth not depend upon the Church First because wee beleeve the Scriptures is a work of Faith but the Church cannot infuse Faith Secondly any authority that the Church hath it must prove it by the Scriptures therefore the Scripture dependeth not upon the Church Thirdly if an Infidell should ask the Church how they are sure that Christ dyed for them if they should answer because themselves say so it would be ridiculous when they should say because the Scripture teacheth so c. What books are the holy Scriptures and by whom were they writen First The books of the Old Testament in number nine and thirty which the Jews according to the number of their letters brought to two and twenty writen by Moses and the Prophets Rom. 3. 2. who delivered the same unto the Church of the Jews Secondly the books of the New Testament in number seven and twenty writen by the Apostles and Evangelists Rom. 1. 16. Rev. 1. 11. who delivered them to the Church of the Gentiles What language were the books of the Old Testament writen in In Hebrew which was the first tongue of the world and the most orderly speech in comparison of which all other languages may bee condemned of barbarous confusion but chosen especially because it was the language of that time best known unto the Church teaching that all men should understand the Scriptures onely some few portions by the later Prophets were left writen in the Chaldean tongue understood by Gods people after their carrying away into Babylon namely the 11 verse of the 10 chap. of Jer. six chapters in Daniel from the 4 ver of the 2 chap. to the end of the 7 chapter and three in Ezra the fourth fifth sixth Had the Hebrew Text vowels or points from the beginning as now it hath Our Saviour saith Matth. 5. 18. that not one jot or prick of the Law shall perish whereby it should appeare that the Law and the Prophets for of both hee speaketh immediately before had vowels and pricks God also by Moses commanded the Law to bee writen upon two great stones at the entrance
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
more perfect directions in the worship of God and the way of life then is already expressed in the Canonicall Scriptures Mat. 23. 8. Joh. 5. 39. Mat. 15. 9. Finally these holy Scriptures are the rule the line the square and light whereby to examine and try all judgements and sayings of men and Angels Joh. 12. 48. Gal. 1. 9. All traditions revelations decrees of Councels opinions of Doctors c. are to bee imbraced so farre forth as they may bee proved out of the Divine Scriptures and not otherwise so that from them onely all Doctrine concerning our salvation must bee drawn and derived that onely is to bee taken for truth in matters appertaining to Christian Religion which is agreeable unto them and whatsoever disagreeth from them is to be refused How doe you prove that the Scripture is such a Rule Since God hath appointed the holy Scriptures which beare witnesse of Christ Joh. 5. 39. to bee writen for our learning Rom. 15. 4. hee will have no other Doctrine pertaining to eternall life to bee received but that which is consonant unto them and hath the ground thereof in them therefore unto them onely is the Church directed for the saving knowledge of God Esa. 8. 20. Luk. 16. 29. 31. Insomuch that all Prophesies Revelations and Miracles are to bee judged by their consent with the Law of God writen by Moses to which nothing is to bee added nor any thing to bee taken away from it Deut. 12. 13. 1 2. yea Christ himself appealeth to the triall of those things which Moses did write of him Joh. 5. 46. being none other in any respect but even the same whom Moses in the Law and the Prophets which were the interpreters and commentaries upon the Law writen by Moses did write of John 1. 45. and his Apostles preaching the Gospel among all Nations taught nothing beside that which Moses and the Prophets had spoken to bee fulfilled in Christ as S. Paul testifieth Act. 26. 22. saying as he taught all the rest of the Apostles did teach Where doe you finde that the Scriptures are able to instruct us perfectly to salvation The Apostle Paul in 2 Tim. 3. 15. doth expressely affirm it and reasons which may bee gathered out of the two Verses following doe plainly prove it What are those Reasons 1. God being author of these books they must needs be perfect as he himself is who being for his wisdome able and for his love to his Church willing to set down such a rule as may guide them to eternall life hath not failed herein 2. They are profitable to teach all true doctrine and to confute the false to correct all disorder private and publique and to inform men in the way of righteousnesse 3. The man of God that is the Preacher and Minister of the Word is thereby made compleat and perfect sufficiently furnished unto every good work or duty of the Ministery How doth this last reason hold Most strongly for the people being to learn of the Minister what to beleeve and what to doe and more being required of him that must be the eye and mouth of all the rest if he may be perfectly instructed by the Scriptures they are much more able to give every common man sufficient instruction Again seeing the Minister is bound to disclose the whole counsell of God to his people Acts 20. 27. he being thereunto fully furnished out of the treasury of the Word of God it followeth that by him out of the Scriptures they may also be abundantly taught to salvation What further proof have you of the sufficiency of the Scriptures The five Books of Moses which was the first holy Scripture delivered to the Church was sufficient for the instruction of the people of that time in all that God required at their hands as appeareth by that they were forbidden to adde any thing unto it or to take any thing from it but to doe that onely which was prescribed by the Law Deut. 12. 32. The Prince and the people are commanded to be directed thereby altogether and not to depart from it either to the right hand or to the left Deut. 17. How much more the Law and the Prophets which did more at large set forth the Doctrine delivered by Moses both in precepts and promises in practice and example was sufficient for the time that succeeded untill John the Baptist Mat. 11. 12. Luk. 16. 16. What more can you alledge for this purpose Psal. 19. 7. David saith the Law of the Lord is perfect converting the soul and Psal. 119. 96. I have seen an end of all perfection but thy Commandement is exceeding large Luk. 16. 29. Abraham in the Parabolicall story testifieth that Moses and the Prophets were sufficient to keep men from damnation John 5. 39. Our Saviour Christ affirmeth of the Scriptures of the old Testament that they were witnesses of him in whom our salvation is perfect Acts 17. 11. The Bereans are commended for examining the Doctrine of the Apostles by the Scriptures of the old Testament Acts 26. 22. Paul taught nothing but that which Moses and the Prophets had written of Christ to be fulfilled 1 Joh. 1. ver 1 2 3 John saith what they have heard and seen that they delivered Gal. 1. 8 9. Paul wisheth that if an Angel from heaven came and taught any other Doctrine we should hold him accursed Apoc. 22. 18 19. there is a curse pronounced against him that addeth any thing or taketh away any thing from Scripture 1 Cor. 4. 6. Paul saith that no man must presume above that which is written John 20. 31. S. John saith that these things are written that we might beleeve that Jesus is the Christ the Son of God and that beleeving we might have life through his name where he speaketh not onely of his Gospel but being the surviver of the rest of the Apostles of all their writings Seeing then that faith by those things that are written and eternall salvation by faith may be attained it ought to be no controversie amongst Christians that the whole Scripture of the old and new Testament doth most richly and abundantly contain all that is necessary for a Christian man to beleeve and to doe for eternall salvation Obj. 1. Yet our adversaries quarrell against this most rich and plentifull treasure of the holy Scriptures alledging that we receive many things by tradition which are not in Scriptures and yet we beleeve them as Maries perpetuall Virginity and the baptisme of Infants We make not Maries perpetuall Virginity any matter of religion but a likely opinion so far as it can be maintained that it were an unseemly and unfitting thing for a sinfull man to use to the act of generation the vessell which was chosen and consecrated by the holy Ghost to so high an use as was the bringing forth of the Saviour of the world it hath warrant from the Apostles charge Phil. 4. 8. of doing whatsoever is honest whatsoever
life which is not plainely and sufficiently set forth in many places of Scripture by which other places that are abused by the Devill or his ministers may bee interpreted as our Saviour Christ giveth example Mat. 4. 6. when the Devill abused the Text of Scripture Psal. 91. 11. declaring that this place must bee so understood as it may agree with that most evident and expresse Commandement writen in Deut. 6. 16. Thou shalt not tempt the Lord thy God What bee the speciall uses of the Scripture rightly understood Two First to teach Doctrine by laying out the Truth and confuting errours Secondly to exhort out of it by stirring us to good and turning us back from evill whereunto belong those foure uses mentioned by the Apostle in 2 Tim. 3. 16. Two whereof are Theoricall pertaining to the information of our judgement in matters of Doctrine viz. first teaching of Truth secondly reproving or convincing of Errours Two are practicall pertaining to the direction of our life and actions viz. first reformation or correction of Vice under which is comprehended first Admonition secondly instruction or direction to good life under which is comprehended Exhortation and Consolation which is a speciall instruction to patience in adversities Rom. 15. 4. What persons are meet to read or heare the Scriptures The holy Scriptures are reverently and profitably to bee read and heard of all sorts and degrees of men and women and therefore to bee truely translated out of the originall Tongues into the language of every Nation which desireth to know them For the Lay people as well as the learned must read the Scriptures or heare them read both privately and openly so as they may receive profit by them and consequently in a tongue they understand 1 Cor. 14. 2. How doe you prove that the Scriptures ought to bee read and heard of all sorts of people First Deut. 31. 11 12. Moses commanded the book of the Law to bee read to all the children of Israel Men Women Children and Strangers that dwelt amongst them that they might thereby learn to feare the Lord their God and diligently to observe all the words of the Law Secondly Joshua 8. 34. there was not a word of all which Moses commanded that Joshua read not before all the Congregation of Israel with the Women and little ones and Strangers that were conversant among them so likewise did Josiah 2 King 23. 2. 2 Chro. 34. 30. and Ezra Nehem. 8. 2 3. Thirdly Psal. 1. 2. David sheweth this to bee the property of a godly man and pronounceth him to bee happy whose delight is in the Law of the Lord and studieth therein day and night Fourthly Matth. 22. 29. our Saviour teacheth that ignorance of the Scriptures is the mother of errour not the mother of devotion as the Papists have affirmed Fifthly Joh. 5. 39. Christ commandeth all men that seek eternall life in him to search the Scriptures Search the Scriptures for in them yee think to have eternall life c. Sixthly Act. 17. 11. the Bereans are commended for searching the Scriptures Seventhly 2 Tim. 3. 15. the Apostle Paul approved in Timothy that hee had learned the holy Scriptures from a young childe Eighthy 2 Pet. 1. 19. the Apostle Peter commendeth the faithfull for taking heed to the Scriptures of the Apostles Ninthly Rev. 1. 3. Blessed is hee that readeth and they that hear the word of this Prophesie Tenthly Col. 3. 16. Let the Word of Christ dwell richly in you in all wisdome Eleventhly Rom. 15. 4. Whatsoever things were writen afore time were writen for our learning that wee through patience and comfort of the Scriptures might have hope if the Scriptures bee writen for our learning they are necessarily to bee read by us Twelfthly Rom. 7. 7. Paul saith hee knew not sin but by the Law but the knowledge of sin is necessary for all that will repent and bee saved therefore also is the knowledge of the Law necessary Thirteenthly Luke saith that hee wrote the Gospel to Theophilus that hee might know the certainty of those things which before hee was catechised in Luk. 1. 4. but every one ought to labour to be most certain of their salvation c. Divers things are opposed by the adversaries against the necessity of the Scriptures and the reading of them by all sorts as first there were many beleevers amongst the Gentiles in the time of the Old Testament who yet wanted the Scriptures which was kept in Jury as Job and his friends Those if any such were after the Law for Job was before were bound to have the Scripture when it was delivered by God and the Eunuch had it and read it Act. 8. 28. Object 2. The book of the Law was lost for many yeers as appeareth by 2 King 22. 8. and yet the Church was then therefore it may want it The losse of that book doth argue rather the carelesnesse of the Priests in not keeping it and the sins of the people in that God for a time deprived them of it Object 3. The Church of Christians many yeers after Christ wanted the Scriptures of the New Testament and contented themselves with bare teaching First though the Church for certain yeers then had not the New yet they had the Old Secondly there passed not many yeers before the Gospels and Epistles of the Apostles were writen and in the mean time their heavenly Doctrine inspired from God sufficed till they wrote Object 4. There bee many poore Country-men as Plough-men and Shepherds which never learned to read which yet are saved though they never read Scripture They ought to have learned to read and being not able to read they might heare the Scriptures read by others Object 5. If all ought to read Scriptures then should they understand Hebrew and Greek wherein the Scripture was writen It were happy if they could understand Hebrew and Greek but howsoever they may read Translations Will it not follow hereof that preaching and expounding of the Scriptures may bee neglected as unnecessary No for God hath appointed not onely reading but also preaching of his Word especially to apply it to the use of all sorts of men to their eternall salvation Rom. 10. 13 c. So were the Prophets Interpreters of the Law as is before shewed the Scribes and Pharisees taught in the Chaire of Moses Matth. 23. 2. The Eunuch could not understand the Prophesie of Isaiah without an interpreter Act. 8. 31. The Ministery of the Word therefore is necessary as the ordinary means unto salvation 1 Tim. 4. 16. and the people by reading and hearing of the Scriptures are better prepared to receive profit by preaching not discharged from hearing the Preacher What is the summe of all that hath been delivered hitherto That wee should labour for a due knowledge of the true God that wee may know what wee worship and worship what wee know 1 Chron. 28. 9. Joh. 4. 22. 17. 3. That this knowledge
not those spirituall creatures sinning against him neither will he spare us rebelling against his Majesty 2 Pet. 2. 4. Thirdly to feare to offend God that hath such messengers to send at his command Fourthly to learn to arm our selves with the shield of faith and fear of God since we have such great enemies to fight against Eph. 6. 11. 1 Pet. 5. 9. Fifthly to be comforted that though the Devill be powerfull and most malicious against us yet Christ hath broken his head Gen. 3. 15. and at last will tread Satan under our feet Rom. 16. â—0 Thus much of the providence that concerneth Angels Shew now how God doth deale with man As with that creature in whom above all other he intendeth to set forth the glory of his Wisdome Power Justice and Mercy Prov. 8. 31. Psal. 8. 3. c. 1 Cor. 9. 9 10. and therefore the Scriptures doe most plentifully declare the dealing of God with man both in the time of this world and for ever hereafter How is man upheld in his being Two wayes First as all other bodily creatures partly by maintenance of every mans life here on earth for the time alotted by God himselfe Acts 17. 28. Ps. 36. 6. 1 Tim. 4. 10. Partly by propagation of kind unto the end of the world through the blessing of procreation Gen. 1. 28. Eccl. 1. 4. Secondly as Angels after a sort God so providing that though the body of man returneth to the earth from whence it was taken yet the soule perisheth not but returneth to God that gave it Eccl. 12. 7. yea that the same body also and every part thereof is preserved in the grave and shall be joyned intire to the soule at the last day so to continue for ever Job 19. 26 27. How manifold is the state wherein man is to be considered Threefold first the state of innocencie commonly had and lost of all mankind both elect and reprobate without difference Eccl. 7. Secondly the state of corruption and miserie seising on all men naturally but abiding without recoverie only in the Reprobate Rom. 3. 23. Thirdly the state of Redemption proper to the elect 1 Pet. 2. 9. Psal. 130. 8. All which doe make way unto that finall and everlasting estate of honour or dishonour fore-appointed unto all men beginning at the end of this life perfected at the day of judgement and continuing for ever in the world to come And thus touching this part of Gods providence the Scriptures doe teach us both the benefits of God bestowed upon man before his fall and likewise his justice and mercy towards him after his fall his justice upon the Reprobate who are left without hope of restitution and reserved together with the Devills unto everlasting punishment Matth. 25. 41. Rev. 20. 10. 15. His mercy upon the elect who notwithstanding their fall are restored again by grace Gen. 3. 15. Is it not likely that all the visible world together with man is fallen without hope of restitution by mercy Yes for it standeth well with the justice of God that seeing the visible world was made for the use of man Gen. 2. 9. that with the fall of man it should be punished Gen. 3. 17 18. and with his raising up be restored Rom. 8. 20 21 22. What is that speciall order of government which God useth towards mankind in this world and in the world to come In this world he ordereth them according to the tenor of a two-fold Covenant in the world to come according to the sentence of a two-fold judgement What understand you by a Covenant An agreement which it pleaseth Almighty God to enter into with man concerning his everlasting condition What be the parts of this agreement Two the one is the Covenant that God maketh with us the other is the Covenant that we make with God the summ of the former is that he will be our God of the latter that we will be his people Jer. 31. 33. What gather you from the former The sir-name of God as it is in divers places of Scripture and namely Exod. 3. 15. where it is said The Lord God of your Fathers the God of Abraham the God of Isaac the God of Jacob hath sent me unto you this is my name for ever and this is my memoriall unto all generations from whence we may observe the singular glory and priviledge of Gods people in that God is content to take his sir-name of them Heb. 11. 16. Why is this sir-name added For that it is a fearfull thing to think of the proper name of God alone unlesse this be added to it whereby he declareth his love and kindnesse to us What gather you from the latter That man standeth bound by these Covenants of agreement to perform that duty which God requireth at his hands How many such Covenants be there Two First the Law and Covenant of works Secondly the free promise or Covenant of grace which from the comming of Christ is called the Gospell Rom. 10. 5 6. Gal. 3. 11 12. Which of them was first The Law for it was given to Adam in his integrity when the promise of grace was hidden in God How so since it is said that the Law was first given to Moses That is to be understood of the written Law as it was written by Moses and ingraven in tables of stone by the finger of God otherwise the same was imprinted in the beginning in the hearts of our first parents and therefore it is called the Law of nature Rom. 2. 14. How was this Law given unto Adam in the beginning It was chiefly written in his heart at his creation and partly also uttered in his eare in Paradise for unto him was given a will both to good and also to evill and also to be inclined thereto with ability to perform it There was something likevvise outwardly revealed as his duty to God in the sanctification of the Sabbath to his neighbour in the institution of marriage and to himselfe in his dayly working about the garden How doth it appeare that the substance of the Morall Law was written in the hearts of Adam and Eve First by the effect of it in them both who immediately after their fall were forced by the onely guilt of conscience not yet otherwise charged to hide themselves from Gods presence Gen. 3. 8. Secondly by the remainders thereof in all mankind who even without the Law are by light of nature a Law unto themselves Gen. 4. 6. Rom. 2. 14 15. How hath the Morall Law been delivered since the fall The summe thereof was comprised in ten words Exod. 34. 28. Deut. 4. 13. commonly called the Decalogue or ten Commandements solemnly published and engraved in tables of stone by God himself Deut. 10. 4. Afterwards the same was more fully delivered in the books of holy Scripture and so committed to the Church for all ages as the Royall Law for direction of obedience to God our King Jam.
the name of Adam was comprehended the man and the woman for by mariage two are made one and Moses calleth both the man and the woman Adam Gen. 5. 2. and last of all the Apostle used the word here signifying both man and woman What reason is there that all their posterity should take part with them both in their fall and in the wofull effect thereof It seemeth not to stand with the Justice of God to punish us for the sin that we never did Our first parents by Gods appointment were to stand or fall in that triall not as singular persons only but also as the head and root of all mankind representing the persons of all that should descend from them by naturall generation and therefore for the understanding of the ground of our participation with Adams fall two things must be considered First that Adam was not a private man in this businesse but sustained the person of all mankind as he who had received grace and strength for himself and all his posterity and so lost the same for all For Adam received the promise of life for himself and us with this condition if he had stood but seeing he stood not he lost the promise of life both from himself and from us and as his felicity should have been ours if he had stood in it so was his transgression and misery ours So that as in the second Covenant the righteousnesse of the second Adam Christ Jesus the Mediatour is reckoned to those that are begotten of him by spirituall regeneration even those that beleeve in his name although they never did it so in the first Covenant the sinne of the first Adam who herein sustained a common person is reckoned to all the posterity that descend from him by carnall generation because they were in him and of him and one with him Rom. 5. 15 16 17 18 19. Secondly that we all who are descended from Adam by naturall generation were in his loyns and a part of him when he fell and so by the law of propagation and generation sinned in him and in him deserved eternall condemnation therefore as two Nations are said to be in the womb of Rebekah Gen. 25. 23. and Levi to have paid tithes to Melchisedec in the loins of Abraham Heb. 7. 9 10. who was not born some hundred years after so is it here Thus we see that as by the act of generation in leprous parents the parents Leprosie made the childrens and the slavish and villanous estate of the parents is communicated unto all the off-spring for a man being a slave his progeny unto the hundred generation unlesse they be manumitted shall be slaves even so the naturall man howsoever he thinketh himself free yet in truth he is sold under sin and is the very servant of corruption and in that state shall for ever remain unlesse the Son doe make him free Joh. 8. 33 34. 36. Rom. 6. 17. 19 20. 7. 14. 2 Pet. 2. 19. We see also that great Parsonages rebelling against the King do not only thereby hurt and disgrace themselves but also stain their whole bloud and lose their honour and Inheritance from themselves and from their children for by our Law a man being attainted of High treason the attaint of bloud reacheth to his posterity and his children as well as he lose the benefit of his Lands and Living for ever unlesse the King in favour restore them againe as God in his mercy hath done unto us Then it appeareth that by propagation from our last parents we are become partakers of the sin of our first parents Even so and for the same transgression of our first parents by the most righteous Judgement of God we are conceived in sin and born in iniquity and unto misery Ps. 51. 5. for men are not now born as Adam was created but death doth reign over them also that sinned not after the like manner of the transgression of Adam Rom. 5. 14. that is over infants who are born in sin not by imitation but by an inherent corruption of sin even as we see the young Serpents and Wolves that never stung men or devoured sheep are notwithstanding worthy to die because there are principles of hurtfulnesse and poysonsomnesse in them How is it shewn that babes new born into the world have sin In that they are afflicted sundrily which they bewray by their bitter cries and in that they comming out of the mothers womb goe straight into the grave What is then the naturall estate of man Every man is by nature dead in sin as a loathsome carrion or as a dead corps and lieth rotting and stinking in the grave having in him the seed of all sins Eph. 2. 1. 1 Tim. 5. 6. For the fuller understanding of the state of sin and the consequents thereof declare first what sin is It is defined in one word 1 Joh. 3. 4. to be the transgression of the law namely a swerving from the law of God making the sinner guilty before God and liable to the curse of the law Gen. 4. 7. Seeing by the law sinne is and the law was not before Moses Rom. 5. 13. it seemeth there is no sin untill Moses When it is said the law was not before Moses it is to be understood of the law written in the Tables of stone by the finger of God and other laws Ceremoniall and Politicall written by Moses at the commandement of God for otherwise the law the Ceremoniall law excepted was written in the heart of man and for the decay therof through sin taught by those to whom that belonged from the fall unto Moses Is every breach of the Law of God sin Yea if it be no more but the least want of that God requireth Rom. 7. 7. Gal. 3. 10. And doth every sin the very least deserve the curse of God and everlasting death Yes verily because God is of infinite Majesty and dignity and therefore what so toucheth him deserveth endlesse wrath wherefore Purgatory and our owne satisfaction for small sinnes is vain How many sorts of sins are there Sin is either imputed or inherent the one without us and the other within us What is the sin Imputed Our sin in Adam in whom as we lived so also we sinned for in our first parents as hath been shewed every one of us did commit that first sinne which was the cause of all other and so we all are become subject to the imputation of Adams fall both for the trasgression and guiltinesse Rom. 5. 12. 18. 19. 1 Cor. 15. 22. What sins are Inherent in us They doe either defile our nature or our actions the one called Originall sin the other Actuall Col. 3. 9. For every one naturally descending from Adam beside the guilt of that first sin committed in Paradise first is conceived and born in original corruption Ps. 51. 5. Secondly living in this world sinneth also actually Gen. 6. 5. Esay 48. 8. yea of
mercy of God in Christ whereby grace reigneth unto life through the obedience of one which is Jesus Christ. Rom. 5. 21. For there being three persons of the Trinity the Father sent his Son to accomplish the work of our Redemption and both of them send the Holy Ghost to work saving grace in our hearts and apply unto our soules the holinesse purchased by the Son of God What is promised therein The favour of God and everlasting salvation with the means thereof as Christ and in him Conversion Justification and Sanctification What is the condition on mans part The gift being most free on Gods part nothing is required on mans part but the receiving of grace offered which is done in those that are of capacity by Faith in Christ John 1. 12. 14 15. Acts 16. 31. whence followeth new obedience whereby the faithfull walk worthy of the grace received and this also is by Gods grace What then is the summe of the Covenant of grace That God will be our God and give us life everlasting in Christ if we receive him being freely by his Father offered unto us Jer. 31. 33. Acts. 16. 30 31. John 1. 12. How doth this Covenant differ from that of works Much every way for first in many points the Law may be conceived by reason but the Gospell in all points is farre above the reach of mans reason Secondly the Law commandeth to doe good and giveth no strength but the Gospell enableth us to doe good the Holy Ghost writing the Law in our hearts Jer. 31. 33. and assuring us of the promise that revealeth this gift Thirdly the Law promised life onely the Gospell righteousnesse also Fourthly the Law required perfect obedience the Gospell the righteousnesse of Faith Rom. 3. 21. Fifthly the Law revealeth sin rebuketh us for it and leaveth us in it but the Gospell doth reveale unto us the remission of sins and freeth us from the punishment belonging thereunto Sixthly the Law is the ministery of wrath condemnation and death the Gospell is the ministery of grace Justification and life Seventhly the Law was grounded on mans own righteousnesse requiring of every man in his own person perfect obedience Deut. 27. 26. and in default for satisfaction everlasting punishment Ezek. 18. 14. Gal. 3. 10. 12. but the Gospell is grounded on the righteousnesse of Christ admitting payment and performance by another in behalfe of so many as receive it Gal. 3. 13 14. And thus this Covenant abolisheth not but is the accomplishment and establishment of the former Rom. 3. 31. 10. 4. Wherein doe they agree They agree in this that they be both of God and declare one kind of righteousnesse though they differ in offering it unto us What is that one kind of righteousnesse It is the perfect love of God and of our neighbour What thing doth follow upon this That the severe Law pronounceth all the faithfull righteous forasmuch as they have in Christ all that the Law doth aske But yet those remaine transgressors of the Law They are transgressors in themselves and yet righteous in Christ and in their inward man they love righteousnesse and hate sin What are we to consider in the Covenant of Grace The condition 1. Of the Mediatour 2. And then of the rest of mankind In the former consisteth the foundation of this Covenant The performance whereof dependeth on Christ Jesus Acts 10. 43. 3. 24. Rom. 1. 3. 4. To the latter belongeth the application thereof for salvation unto all that will receive it 2 Cor. 5. 20. Mat. 6. 33. When was the Mediatour given 1. If we regard Gods decree from all eternity Eph. 1. 4. 2. If the vertue and efficacie of his Mediation as soon as need was even from the beginning of the world Rev. 13. 8. 3. If his manifestation in the flesh in fulnesse of time Gal. 4. 4. 1 Tim. 2. 6. from whence we reckon now 1643. yeares Who is this Mediatour between God and man Jesus Luk. 2. 11. Mat. 1. 21. 1 Tim. 2. 5. the Son of the Virgin Mary the promised Messias or Christ whom the Fathers expected the Prophets foretold John 1. 45. 8. 56. Whose life death Resurrection Ascension the Evangelists describe Joh. 1. 1. Act. 1. 1. Whose word preached unto this day subdueth the world 1 Tim. 3. 16. 2 Cor. 10. 4. 5. Finally whom wee look for from heaven to bee the Judge of quick and dead Acts 10. 42. What doe the Scriptures teach us touching Christ our Mediatour Two things first his person Joh. 1. 14. 3. 33. Secondly his office Esa. 61. 1 2. Luk. 4. 18. What is his Person The second Person in the Godhead made man John 1. 14. What have we to consider herein First the distinction of the two natures Secondly the hypostaticall or personall union of both into one Immanuell What be those two natures thus wonderfully united in one person First his divine nature or Godhead which maketh the person Secondly his humane nature or Manhood which subsisteth and hath his existence in the person of the Godhead and so we beleeve our Saviour to be both the Son of God and the son of man Gal. 4. 4. Luk. 1. 31 32. Rom. 1. 3 4. 9. 5. 1 Tim. 3. 16. Mat. 26. 24. What say you of him touching his Godhead I beleeve that he is the only begotten Son of the most high and eternall God his Father His Word Wisdome Character and Image begotten of his substance before all worlds God of God Light of Light very God of very God begotten not made finally God coessentiall coeternall and coequall with the Father and the Holy Ghost Why call you him the onely begotten Sonne of God Because he is the alone Son of God by nature even the onely begotten of the Father full of grace and truth John 1. 14. 3. 18. For though others be the Sons of God by Creation as Adam was and the Angels Job 1. 6. Others by Adoption and Regeneration as the Saints and the man Christ Jesus in another respect by hypostaticall union yet none is his Son by naturall generation but the same Christ Jesus and that in regard of his Godhead not of his Manhood according to the Apostle who saith that he is without Father according to his Manhood and without Mother according to his Godhead Heb. 7. 3. But it seemeth that he is called the Sonne of God in respect of the generation of his humane nature wherein it is said that the Holy Ghost did that which Fathers doe in the naturall generation especially seeing he is therefore said to be the Sonne of the Highest Luk. 1. 35. He is the naturall Sonne of God onely in regard of the eternall generation otherwise there should be two Sonnes one of the Father and another of the Holy Ghost but he is therefore called the Sonne of the Highest for that none could be so conceived by the Holy Ghost but he that is the
pondered Isa. 28. 17. Gal. 6. 16. 3. Because they only are commended for a holy and righteous life who have framed it according to the Word Luc. 1. 6. and all others secluded Isa. 8. 19 20. Mat. 22. 29. 4. Because nothing can be counted holy and righteous which God doth not so accompt and that in his Word so as he only is righteous and maketh this or that to be holy and righteous So his Word only sheweth us what that is which he so accompteth and therefore it is called his holy Word holy Scriptures righteous Laws c. Deut. 4. 8. VVhat mean you here by the holy Word of God Both the Law and the Gospel the Old Testament the New How is the Gospel a rule of obedience being the rule of faith As the Law requireth obedience Jam. 12. 1. so the Gospel directeth the faithful how to perform it 1 Tim. 1. 9 10 11. only with difference 1. Of the manner the Law propounding God to be worshipped of us in himself as our Creator the Gospel in Christ as our Saviour 2. Of the end The Law requiring all duties as for the procurement of our own salvation The Gospel in way of thankfulnesse for salvation in Christ already bestowed 1 Thess. 5. 18. 3. Of the effect the Law like Pharaoh that required brick but allowed no straw demanding obedience but vouchsafing no assistance supposing man as in the state of Creation The Gospel both offering and conferring to the regenerate that which it requireth Rom. 10. 5 6. 8. for it both requireth and confirmeth faith unto the Elect and that not only as a hand to lay hold on Christ but also as a chief vertue working by love in all parts of obedience without which even the Gospel is a Law that is a killing letter 2 Cor. 3. 6. to the unregenerate and with which the Law becommeth as it were Gospel to the regenerate even a law of liberty Jam. 1. 25. 2. 12. For as the Law saveth us not without the Gospel so the Gospel saveth us not without the Law Doth not the Gospel add other Precepts or Counsels to those of the Law Not any other in substance of action but only reneweth and enforceth those of the Law 1 Joh. 2. 7 8. and specifieth some duties as of faith in the Messias of the Sacraments c. which have their generall ground from the Law As for those that are propounded in form of counsell and doe concern things indifferent they are not therefore arbitrary courses Rev. 3. 18. of higher perfection much lesse meritorious of greater glory but as they are applyed with due circumstances necessary precepts referred to some or other Commandement of the Law the neglecting whereof excludeth from the kingdome of God VVhat is that law which with the direction of the Gospel is the rule of Sanctification The Morall law or law of nature engraven by God himself first in the heart of man in his Creation after in Tables of stone in the days of Moses and so published and committed to the Church for all ages as the royall Law for obedience to God our King Jam. 2. 8. Why did God write that law in Tables of stone Partly to signifie the perpetuall use and continuance of them to the end of the world Partly to shew the stony hardnesse of our hearts in which this law was to be written and to declare how hard it is to bring us to obedience of them VVhy did none but God write this Law in Tables of stone Because none but God can write his Law in our hearts How was this Law delivered To shew the gloriousnesse of it God delivered it in fire for the Mountain burned the Trumpet sounded the people fled and Moses himself trembled What did this signifie to them and teach us 1. That without Christ the Law is but death 2. That we should be very careful to perform obedience to the same Did God give no other law but the Morall law onely Yes he added the Ceremoniall and Judiciall laws as speciall explications and applications of the law Morall unto that present Church and people the Israelites What was the Ceremoniall law That law which did set down orders for direction in rites of outward worship shadowing the grace of the Gospel Heb. 10. 1 c. Are we bound to keep and observe those laws No for the substance being now exhibited those shadows are utterly abolished by the death of Christ and therefore the use of them now would be a kind of denyall of his death What call you the Judiciall law That wherein God appointed a form of Politique and Civill government of the Common-wealth of the Jews which therefore is ceased with the dissolution of that State for which it was ordained saving only in the common equity Is this law utterly revoked and abolished by Christ No for he came not to overturn any good government of the Common-wealth much lesse that which was appointed by God himself May not Christian Magistrates then swerve any thing from those laws of government which were set down by Moses In some circumstances they may but in the generall equity and substance they may not What Judiciall laws are immutably to be observed now of Christian Magistrates Those which have reasons annexed unto thē specially those wherin God hath appointed death for the punishment of hainous offences VVhat is the Morall law That which commandeth the perfection of godlinesse righteousnesse and directeth us in our duties to God and man Deut. 5. 32. 12. 32. Are we not delivered from this law by the means of Christ From the burthen of the law exacting in our own persons perfect obedience from the curse of that law due unto disobedience we are delivered by Christ Gal. 3. 10 11 12 13. But from the Commandment as a rule of life we are not freed Jam. 2. 8. but contrariwise are inclined disposed by his free Spirit to the willing obedience therof Ps. 51. 12. 119. 32. 45. 1 Joh. 5. 3. To what end serveth the Law First it is a Glasse to discover our filthinesse and to shew us our sinnes and the punishment thereof that thereby we may be driven unto Christ to be purged by him Gal. 3. 24. Rom. 3. 20. 27. For it layeth open all the parts of our misery both sinfulnesse accursednesse and impotency or unablenesse to relieve our selves so whipping us and chasing us to Christ that in him we may finde deliverance Secondly when we are come to Christ and feele our selves saved by him it is a guide to direct us in the way we have to walke in all our life after Matth. 5. 17. Luke 1. 6. Deut. 6. 6. For after the Law hath brought us to Christ the feeling of the love of God within us maketh us to strive towards the obedience of it and then it is a rule to direct us how to behave our selves in
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