A Body of Divinity, Part 2 (4 of 4)

A Body of Divinity · Part 2 (4 of 4)

p. 4224. Parents should alwayes bear in mind the promises which their children have made to God by them, and they for their children, labouring to bring them up accordingly in the instruction and information of the Lord, teaching them (so soon as they understand) the meaning of that Sacrament, unfolding unto them Gods precious promises, and their strict ingagements. The negligence of parents herein, is a cause of monstrous profanesse in many, they bring children t… receive Christs badge, but bring them up to the service of the Divell; and God hath not so much dishonour by Heathens and Pagans, as by those who have taken upon them the name of Christians. Lastly, Baptisme should be of continuall use thorough a Christians whole life: it is administred but once, but it is always lasting in the vertue and efficacy of it. Baptism loseth not its strength by time; in all thy feares and doubts look backe to thy Baptisme, the promises of God sealed up unto thee there, now lay hold on them by faith, and thou shalt have the actuall comfort of thy Baptisme, and feele the effect of it, though thou never saw it. In thy failings, slips, and revolts, to recover thy self have recourse to thy Baptism, new Baptism shall not need, the Covenant and seale of God stands firme, he changeth not; onelyonly renew thy repentance, renew thy faith in those blessed promises of grace which were sealed up unto thee in thy Baptisme.

So much for Baptisme: What is the Lords Supper?

It is the second Sacrament of the new Testament,Of the Lords Supper, and what it is. wherein God by the signes of bread and wine signifieth sensibly, and exhibiteth to every faithfull receiver the body and bloud of Christ, for his spirituall nourishment and growth in Christ, and for so sealing unto him his continuance, with increase in the body of Christ, which is his Church, confirmeth him in the Covenant of grace. Or thus: It is a Sacrament of the Gospel, wherein by the outward elements of Bread and Wine, sanctified and exhibited by the Minister, and rightly received by the communicant, assurance is given to those that are ingraffed into Christ, of their continuance in him, and receiving nourishment by him unto eternall life.

Are there divers graces offered to us in Baptisme and the Lords Supper?

No, the Covenant solemnly ratified in Baptisme is renewed in the Lords Supper, between the Lord himselfe and the receiver, and the same graces offered again, but to divers ends: In Baptisme, to the investing and entring of us into Christianity, (for of that entrance Baptisme is a seale:) In the Lords Supper, to the nourishing and continuance of us in it, of which growth and continuance in Christiannity it is a seale: And therefore as unto the Sacrament of Baptisme, so unto p. 423this of the Lords Supper, the Popish faigned Sacrament of confirmation is notably injurious.

Wherein then doth Baptisme differ from the Lords Supper?

1. In regard of the thing signified,The difference between Baptisme and the Lords Supper. Baptisme (as hath been said) is a seale of our entrance into the Church of God; the Supper of the Lord of our continuance in the same; the one of our new birth, the other of our spirituall food: The former is ordained to this end, that being out of Christ by nature, we might by the Sacrament of our new birth be ingraffed into his body, Titus 3. 5. John 3. 5. the latter, that being in Christ by grace, we might continue and increase in him, 1 Cor. 10. 16. & 11. 23. 1 Pet 3. 21.

2. In regard of the outward signe; water in the one, bread and wine in the other.

3. In regard of the Communicants: VntoUnto Baptisme both Infants, and those that are of yeares of discretion are to be admitted; but unto the Supper of the Lord, only those of yeares of discretion.

4. In regard of the time; The Supper of the Lord is to be received as often as the Lord shall give occasion, Baptisme but once.

VVhy is this called the Lords Supper, seeing we use not to make it a Supper?

It is called the Lords Supper, 1 Cor. 11. 20. not because he appointed it a Supper to us;Why it is called the Lords Supper. but because our Lord Iesus Christ sitting at his last Supper ordained it in stead of the Passeover; for in the night that he was betrayed, 1 Cor. 11. 23. imediately after he had eaten the Passeover with his Disciples, he did both himselfe with them celebrate this holy Sacrament, Mat. 26. 26, &c. and withall, gave charge for continuance of the same in the Church untill his second comming, 1 Cor. 11. 20.

What may we learne by this; that both our Saviour Christ and his Apostles likewise administred this Sacrament after Supper?

That we must not come unto it for our bellies, but have our minds lifted up from these earthly elements to our Saviour Christ represented by them; for men after Supper set not bread and wine, but banquetting dishes upon the Table; which serveth to reprove,

1. Such prophane persons as come for a draught of VVine only.

2. Those that rest only in the outward Elements.

But doth not the example of our Saviour Christ and his Apostles tye us to administer this Sacrament in the night time?

No; because they had speciall cause so to doe, which we have alone.

What cause had our Saviour so to doe?

He was to administer it after Supper:

First, because it was to come in lieu and stead of the Passeover, and therefore was presently after the eating of it.

Secondly, that it might goe immediately before his passion, the better to shew whereunto it should have relation; where also is another difference; our Saviour Christs Supper representing his death, which followed the Supper, and was to come, our Sacrament representing the death of Christ already suffered and past.

What cause had the Apostles?

They did it in the night, because it was not safe for the Church to meet in the day for feare of persecution: Wherefore, herein the laudable p. 424custome of the Church of administring it in the Morning, when our wits and capacities are best, is to be followed: In which respect also there is some difference between this Sacrament and the Sacrament of Baptisme, which may without any inconvenience be administred in the afternoone.

What is the fittest day for the Administration of this Sacrament?

The Lords day is the fitttest day for the administration of the Sacrament: For although our Saviour Christ did administer it on another day, (for the reasons before declared) yet he did not bid us so to doe: But the Apostles example, and religious practise herein is to be followed, which did celebrate the Supper of the Lord on the Lords day.

So much of the time: Now for the nature of this Sacrament, how may it be knowne?

First, by the matter; and secondly, by the forme of it.

What is the matter of the Supper of the Lord?

Partly outward,Of the matter of the Lords Supper. as the elements of bread and wine; partly inward, as the body and bloud of Christ. For as many graines make but one loafe, and many grapes but one cup of wine: so I beleeve that those outward elements signifie Christ and him crucified, with all the benefits of his death and passion, even whole Christ, with all the fruits of his mediation, Mat. 26. 26, 27. 1 Cor. 11. 24, 25.

Wherefore did the Lord make choice of Bread and Wine for the outward Elements of this Sacrament?

Because meaning to set forth our spirituall nourishment by them, they are of all the meanes of our corporall nourishment the chiefest, Psal. 104.

Why did he not content himselfe with one of these only?

He tooke both, that he might hereby shew how plentifull and assured redemption we have in Christ whom these doe represent. Wherefore it is no marvell, that the Papists in the prohibiting of the cup, doe answerably teach our salvation to be neither wholly in Christ, nor assuredly.

What Argument doe you observe in the institution of the Sacrament against this Robbery?

The foreseeing Spirit of Christ, knowing the sacriledge that Popery would bring in for the robbing of the people of the use of the Cup, hath prepared a preservative against it, speaking here more fully of the cup (which he did not of the bread) Drinke ye all of this, Mat. 26. 27.

What Bread used our Saviour Christ?

Ordinary bread, such as was used at the common Table; at that time it was indeed unleavened bread, but it was so, because no other was then lawfull at the feast of the Passeover.

Are not the Bread and VVine changed into the body and bloud of Christ in the Sacrament?

No;That the bread and wine are not changed into the body and bloud of Christ. they are not changed in nature, but in use, 1 Cor. 10. 16. For the words of eating and drinking doe properly belong to the outward elements of bread and wine, and by a borrowed speech doe improperly belong to the body and bloud of Christ, to note unto us the communion we have with our Saviour Christ, of whom we are as verily partakers by a lively faith, as of the bread and wine, by eating and drinking them: And thus we say, that these elements are changed in use; because being seperated p. 425from a common use, they are consecrate to signe and seale to us our spirituall nourishment and growth by the body and bloud of Christ Iesus, Luke 22. 19. 1 Cor. 10 3, 4. For as the Sacrament of Baptisme doth seale to us a spirituall regeneration; so the Lords Supper a spirituall feeding; and even as well the body and bloud of Christ is in Baptisme given us for cloathing, as they are given in the Lords Supper for nourishment: Therefore the bread and wine are not the true body and bloud of Christ, but the signes and tokens of them, as in Baptisme the water was onelyonly a signe of Christs bloud, not the bloud.

What further reason have you to overthrow the carnall presence of Christ in the Sacrament?

1. If the bread were turned into Christ, then there should bee two Christs, one that giveth, another that is given: for our Saviour Christ gave the bread, &c.

2. If the bread be the very body of Christ, there should then bee no signe of the thing signified, and so no Sacrament, Rom. 4. 11. Where their miserable shift, that the whitenesse is the seale and signe, is not worthy the answer.

3. The wicked receiver might then eate and drinke Christs body and bloud, as well as any true beleever, Iohn 13. 2. 30.

4. The Minister cannot give the inward grace, but the outward Element in the administration of the Sacrament, Luke 3. 16.

What reason was there to move our Saviour Christ to use such a borrowed speech in this so great a mysterie?

Because it is ordinary and usuall in the Scripture, to give the name of the thing signed and signified to the signe: as it is called the tree of life, which was but a signe of life Gen. 2. 9. So in the Sacraments of the old Testament, Circumcision is called the Covenant, Gen. 17 10. that is, the token of Covenant, verse 11. Or the Lambe, or Kid, the Passeover, whereof it was a signe onelyonly, Exo. 12. The selfe same manner of speech is also used in the new Testament of Baptisme called the new Birth, taking away of sinnes, whereof it is onelyonly a seale: So that unlesse the Lord would in this Sacrament have departed from the wisdome of the Spirit of God, accustomably received, he must needs here also tread in the same steps of a borrowed and figurative speech.

Howbeit, it may seem, that to have used a more proper speech would have been more meet for him, being neare unto his death, and more convenient for their understanding.

He did after his last Supper use as figurative speeches, as this in the 14, 15, 16. of John, and that without all danger of darknesse of speech, there being often times more light in a borrowed then in a proper speech: And a Trope of force must be yeelded, when he saith, that the cup is the new Testament.

It maketh further for the corporall presence, that our Saviour Christ saith in his supper, that his body was then broken, and not that it should be broken after.

That is also usuall to the Scripture, for further certainty to speak of things to come, as of them that are present.

But there is nothing impossible unto God?

p. 4261. The question is here not of the power, but of the will of God, what he will have done.

2. God cannot doe those things, in doing whereof he should contradict himselfe: and therefore the Scripture feareth not, without dis-honour to God, to say that he cannot lye, nor cannot deny himselfe, Tit. 1. 2. 2 Tim. 2. 13.

Why is the cup called the cup of the New Testament?

Because it is a seale of the promise of God, touching our salvation in Christ, which being in old time under the Law, shadowed by the shedding of bloud of beasts, is now after a new manner accomplished in the bloud of Christ himselfe.

Thus much of the matter of this Sacrament: wherein consisteth the forme thereof?

Partly in the outward actions both of the Minister,Of the forme of this Sacrament▪ of the Lords Supper. and of the receiver: partly in the inward, and spirituall things signified thereby (these outward actions being a second seale set by the Lords owne hand unto his covenant.)

What be the Sacramentall actions of the Minister in the Lords Supper?

Foure:The Sacramentall actions of the Minister. First, to take the bread and wine into his hand, and to separate it from ordinarie bread and wine.

What doth this signifie?

That God in his eternall decree hath separated Christ from all other men to be our Mediator, and that he was set apart to that office, and separated from sinners, Exod. 12. 5. Heb. 7. 26.

What is the second?

To blesse and consecrate the bread and wine, by the Word and Prayer.

What doth that signifie?

That God in his due time sent Christ into the world, and sanctified him, furnishing him with all gifts needfull for a Mediator.

How are the Bread and Wine to be blessed and consecrated?

By doing that which at the first institution Christ did.

What is that?

1. He declared the Doctrine of the mystery of the Sacrament unto his Apostles,Of the consecration of the Bread and Wine. which received it, by teaching the truth of that which these outward signes did signifie.

2. He thanked his heavenly Father for that he had so loved the world, that he gave him which was his only Son to die for it, through the breaking of his most holy Body, and the shedding his most precious bloud. Also he gave him thanks for that he had ordained these outward elements, to seale our spirituall nourishment in Christ.

3. By a trope of the chiefe part of Prayer (which is Thanksgiving) for the whole, the Evangelist giveth to understand, that our Saviour Christ sued to God his heavenly Father, that his death in it selfe, sufficient to save, might by the working of his holy Spirit be effectuall to the elect; and that those outward signes of bread and wine might through the operation of his holy Spirit be effectuall to the purposes they were ordained unto.

How shall it be knowne that he gave thanks and prayed, for these things, p. 427seeing there is no mention of these things in the Evangelists?

1. The very matter it selfe that is handled, doth guide us to the knowledge of these things.

2. The like manner of speech in other places of Scripture, where there being no mention what words he used, yet must needs be granted, that he gave thanks, and prayed proportionably to the prayer and thanks here used: For taking the Barley loaves and Fishes, and giving thanks, what can be understood, but that he giving thanks to God, that had given those creatures for their bodily nourishment, prayed that he would blesse them, and make them effectuall to that purpose and end? Mat. 14. 14. and 15. 36. John 6. 11. And as it is not lawfull to eat and drinke the common meat and drinke without such prayer and thanksgiving: so is it not lawfull to communicate these elements without thanksgiving and prayer.

So much for the second Action (which the Minister indeed performeth with the Communicants, but yet as chiefe in the action.)

What is the third?

To breake the Bread, and poure out the Wine.

What doth it signifie?

The passion and sufferings of Christ, with all the torments he endured for our sins both in body and soule; his blessed body being bruised and crucified, his precious bloud shed (trickling and streaming downe from him to all parts of the ground) and his righteous soule powred out unto death, Isa. 53. 5. & 10. 12. Heb. 9. 14. That Christ himselfe of his owne accord offered his body to be broken, and his bloud to be shed upon the Crosse: And that as the Bread nourisheth not, if it remaine whole and unbroken; so there is no life for us in Christ, but in as much as he died.

What is the fourth?

To give and distribute the Bread and VVine to the Receiver.

What doth that signifie?

That God giveth Christ, and Christ himselfe to us, That Christ Iesus with all his merits is offered to all sorts of Receivers, and that God hath given him to the faithfull Receivers to feed their soules unto eternall life, John 3. 14, 15. & 6. 50, 51.

What be the Sacramentall Actions of the Receivers?

They be two:The Sacramentall actions of the Receivers. First, to take the bread and wine offered by the Minister.

What doth that signifie?

The receiving of Christ into our soules with all his benefits by faith. That they and only they have benefit by Christ crucified, which thus apply Christ to themselves by a true and lively faith, John 1. 12.

What is the second?

To eat the bread and drinke the wine, receiving them into the body, and digesting them, 1 Cor. 11. 26.

VVhat doth that signifie?

Our uniting to Christ, and enjoying of him, that we must with delight apply Christ and his merits to all the necessities of our soules, spiritually feeding upon him, and groaning by him. For the eating of the bread to strengthen our nature, betokeneth the inward strengthening of our soules by grace, through the merit of the breaking of Christs body for us; and p. 428the drinking of the wine to cherish our bodies, betokens that the bloud of Christ shed upon the Crosse, and (as it were) drunke by faith, cherisheth our soules: And as God doth blesse these outward elements to preserve and strengthen the body of the receiver: so Christ apprehended and received by faith doth nourish him, and preserve both body and soule unto eternall life, John 6. 50, 51. 1 Cor. 10. 3. & 11. 16, 17.

Is Christs body and bloud, together with the outward elements received of all Communicants?

No; for howsoever they be offered by God to all, Matth. 26. 26. yet are they received by such alone as have the hand of faith to lay hold on Christ; and these with the bread and wine doe spiritually receive Christ with all his saving graces: As for the wicked, and those that come without faith; they receive onelyonly the outward elements, 1 Cor. 11. 27. and withall judgement and condemnation to themselves, verse 29.

So much for the matter and forme: Shew now the speciall ends and uses for which the Lords Supper was ordained.

1. To call to minde and renew the memory and vertue of Christs death,The ends and uses of the Lords Supper. 1 Cor. 11. 24.

2. To encrease our faith, begotten by the Word preached, and to confirme unto us our nourishment, onelyonly thereby by the means of Christs death.

3. To encrease our love.

4. To encrease our joy in the holy Ghost, our peace of conscience our hope of eternall life, and all other graces of God in us.

5. To stirre us up with greater boldnesse to professe Christ, then heretofore we had done.

6. To quicken our hearts to all holy duties.

7. To shew our thankfulnesse to God for his merciemercy bestowed upon us in Christ.

8. To make a difference betwixt our selves and the enemies of Christ.

9. To knit us more neere in good will one to another.

10. To preserve the publike Ministery of the Word and Prayer in Christian assemblies.

Who are to be partakers in this Sacrament?Who are to receive the Lords Supper.

All baptized who are of yeeres and sound judgement to discerne the Lords body, ought to repaire to this Sacrament. But those onelyonly come worthily who professing the true faith, have duely examined and prepared themselves, Esa. 66. 23. 1 Cor. 11. 27, 28. whereby all not of age and sound judgement are shut from his Sacrament; which are not alwayes from the other of Baptisme.

May none be admitted by the Church to the Supper of the Lord, but such as have these things in them which God requireth at their hands?

Yes; those who having knowledge doe make profession of Religion, and are found guilty of no great error, or crime unrepented of.

What if any thrust themselves to the Lords Table, who are ignorant or guilty of such crimes?

They are to be kept back by the discipline of the Church.

What is to be performed by every Christian, that he may worthily partake of the Lords Supper?

p. 429There must be a carefull preparation before the action,Of preparation to the Lords Table. great heed in the whole action, and a joyfull and thankfull cloze and shutting of it: All which must be performed as well by the Minister as the people. For there is great difference betwixt our Saviour Christ, the first deliverer of this Sacrament, and all other Ministers, he having no battel of the Spirit and flesh in him, but being always prepared unto every good worke, had no need of these things; but other Ministers have as much need thereof as the people.

How are we to prepare our selves to this Sacrament.

By due search and triall of our own soules, whether we can finde in our selves the things which God doth require in worthy Communicants.

How may we performe that?

By fitting our mindes, & framing our hearts thereunto, 1 Cor. 10. 15, 16, & 11. 28

How may we sit our mindes?

By examining our wisdome and knowledge, both of Gods will in generall, and of the nature and use of this holy Sacrament in particular, whether we can give a reason of the representation of Christ in bread and wine, and bring the resemblance and difference of the proportion of the bread and wine with the body and bloud of Christ, and of the eating and drinking of the elements with the partaking of the spirituall things, Rom. 4. 11. 1 Cor. 10. 3. and 4. 16, 17.

How may our hearts be framed for the feeling of the vertue and power of this Sacrament?

1. By weighing with our selves what need we have of it, and what benefit we may reape by it.

2. By examining of our faith, 2 Cor. 13. 5. 1 Tim. 1. 15. and repentance, Heb. 10. 22. Iames 4. 8. attended with true love of God, Zach. 12. 10. and of our brethren, 1 Cor. 16. 14.

3. By servent invocation, praying for a blessing upon this Ordinance of God, Matth. 26, 26.

How may we finde what need we have of this Sacrament?

Partly by our wretched estate by nature, and partly by our weak estate by grace.

What may we finde by our estate by nature?

That being prone to all evill, we had need of this Sacrament to nourish and preserve the life of grace new begun, which otherwise by our own corruption might dye or decay in us, 1 Cor. 10. 16.

What need have we of this Sacrament for reliefe of our weak estate by grace?

That being weak in understanding and feeble in memory, we may by the signes of Bread and Wine have our understanding bettered, and memory confirmed in the death of Christ, 1 Cor. 11. 24, 26.

What further need may we finde of it?

That being fraile in faith, and cold in love, we may by the same creatures, as by seales and pledges have our faith further strengthned, and our love more enflamed to God and Gods children.

What benefit then may we reape by the Lords Supper?

We see already that the benefit is great: this Sacrament being as a glasse for the mind, a monument for the memory, a support of faith, a provocation to love, a quickning to obedience, and a signe and seal of all the mercies of God in Christ Iesus.

How must the heart be prepared to finde the power of this Sacrament for supply of these wants and obteining of these benefits?

The heart must be purged by repentance and purified by faith, 1 Cor. 10. 14 16. 21. Acts 15. 9.

How may the heart be purified by faith?

If I have not only knowledge what Christ hath done for his chosen, but a full assurance that whatsoever he hath done, he hath done it for me as well as for any other, 1 Cor. 2. 2. Iohn 17. 3. Gal. 2. 20.

What gather you hence?

That they onelyonly are to present themselves at the Lords Table, who after their baptisme are able to make a profession of the true faith, and can finde that they truly believe in Christ; seeing ignorant and unbelieving persons do rather eat and drink their own judgement, than reap any benefit by this Sacrament, 1 Cor. 11. 29, 30, 31.

How may thy heart be purged by repentance?

p. 430If from my heart I do repent of my particular sins past, and judge my selfe for them, bewailing and forsaking them, and frame the rest of my life according to Gods will, 1 Cor. 11. 30, 31. Gal. 6. 16.

What learne you hence?

That it is dangerous for such as remaine in their old sins, or after the Sacrament return unto them; once to offer themselves to the Lords Table, forasmuch as by this means they procure the wrath of God against them, and those that belong unto them, although not in condemnation in the world to come (which the faithfull notwithstanding their unworthy receiving cannot come unto) yet to fearefull plagues and judgements in this world.

It is not meet that we be free from all malice in our hearts when we come to the Lords Supper?

Yes it is: for this Sacrament is a seal both of our conjunction with Christ, and of our society one with another, 1 Cor. 10. 17. and we must know that true repentance purgeth out malice, amongst other sins; and a sound faith worketh by love towards God and out Brethren, Mat. 5. 22, 23. Iames 1. 19, 20, 21. 1 Pet. 2. 1. Gal. 5. 6.

So much for examination and preparation required before the action.

What is to be done by the communicant in the present action?

1. They are to use reverent attention, the better to apply the whole action, harkning to the doctrine of the Sacrament delivered by the Minister, joyning with him in his prayers, making use of all the sacramentall actions, and so commemorating the Lords death, for the comfort and refreshing of their own souls, 1 Cor. 11. 17. 26.

2. According as it is commanded, all must take the Bread and Wine into their hands, contrary to the superstition of divers, which will have it thrust either into their mouthes, or else take it with their gloves, as if the hand of a Christian, which God hath both made and sanctified, were not as fit as the skin of a Beast, which the Artificer hath tanned and sewed.

3. They must moreover, according to the Commandement of Christ, eat and drink the Bread and Wine, not laying or hanging it up, or worshipping it, as the papists doe.

4. Lastly, they must use thanksgiving, offering up themselves both souls and bodies as a sacrifice of thanks, Rom. 12. 1. in which regard this Sacrament is called the Eucharist.

What is to be done after the action?

1. We must by and by use joyfull thanksgiving,What duties are to be performed after the action. with prayer and meditation, being so comforted in heart in the favour of God towards us, that we be ready with a feeling joy to sing a Psalme unto the Lord, Matth. 26. 30.

2. We must continually endeavour to finde an increase of our faith in Christ, love to God and all his Saints, power to subdue sin, and practice obedience, with all other sanctifying and saving graces, 1 Cor. 10. 16, 17. & 11, 21. Col. 2 6, 7. 2 Pet. 3. 18. For a true believer shall feele in himself after the receiving of the Sacrament an encrease of faith and sanctification, a further deading of the old man, and so a greater measure of dying unto sin; a further strength of the new man, and so a greater care to live in newnesse of life, and to walk the more strongly and steadily in the wayes of God all the dayes of his life, this being a Sacrament not of our incorporation, as Baptisme, but of our growth; which albeit one cannot alwayes discerne immediately after the action, yet between that and the next Communion it may be easily espied in our service towards God and men.

What if a man after the receiving of the Sacrament never find any such thing in himself?

He may well suspect himself whether he did ever repent or not, and therefore is to use means to come to sound faith & repentance: For the Lord is not usually wanting to his ordinances, if men prepare their hearts to meet him in them. If we receive no good, no refreshment at this spirituall feast, if God send us away empty, either it is because we have no right unto his mercies, being not in Christ, and so not accepted; or because some secret unmortified lust remaineth in us, like Achans wedge of gold: so some beloved sin (either not seen, or not sufficiently sorrowed for, and resolved against) lyeth glowing in the heart, w^ch causeth God to frown upon our services; & like a dead flye causeth the ointment to stink: & therfore in this case, a man should descend into himself, & make a more strict search into his conscience, that he p. 431may againe come before the Lord with more humilty, and better preparednesse, and God will reveale himself in due time to every one who unfainedly seeketh after him in his ordinances.

So much of the Sacraments: What are the Censures?

They are the judgements of the Church for ratification of the threates of the Gospell against the abusers of the Word and Sacraments.Of the Censures of the Church.

What doe these Censures profit the Church of God?

Very much; for by them the godly having strayed from the course of sincerity, are through obedience brought home againe: But the wicked are hardened by them through disobedience; whereof it is, that the wicked are properly said to be punished, the godly only chastened and corrected.

But it seemeth that corrections rather belong to Magistrates then to Ministers?

The Magistrates by the Lawes of the Common-wealth punish some by death, others by other torments, and some by purse, which belongeth not to the Minister, who hath to doe only with the soule: And these spiritual censures are of as necessary use in the Church, both to help the godly, and to restrain and root out the wicked out of the Church, as those penall Lawes of the Magistrate in the Common-wealth. They therefore who upon this pretence, that God forceth no man to come unto him, suppose the censures to be unprofitable, are like unto children that will have no rod in the house.

Whereby doth the necessity of Censures appeare?

Easily; for sith in the Church of God there be of all sorts, as in a net cast into the sea, which catcheth good and bad: It is impossible (without correction) to keep good order in the Church, especially to restraine the wicked hypocrites from offending, and thereby slandering their profession.

If then there were no hypocrites, there were no use of Censures?

Not so; but the serve most of all for them that make no conscience of their calling: For the best man that is, having some sparkes of his naturall corruption remaining unregenerate, may fall and offend; and therefore must be chastened by the Church: But this is the difference, the godly falling by infirmity, by correction doe amend, but the wicked offending purposely, by punishment are hardened.

What is to be gathered of this?

That sith censures are as needfull in the Church; as the rod in the house, or the Magistrates sword in the Common-wealth for offendors, (yea and of so much more use as these are for the body, and this life, and the other for the soule and life to come) they that set themselves against them care not what disorder there be in the Church, but seek to exempt themselves from punishment, that they might doe what they list, and make the Gospel a covert for all their wickednesse, who are like to them in the second Psalme, that would not beare the yoake of Government.

So much for the use and necessity of Censures: What is the doctrine of them especially delivered?

In the 18 chapter of Saint Matthew; from the 15 verse to the 20. where both their institution and ratification is laid downe: For first our Saviour p. 432declareth the degrees of the censures ordained for such as are called brethren, (which are generally corrections according to the greatnesse of the offences) and then treateth of their power and authority.

What is to be observed in the degrees of the censures?

That the censures be according to the offences;Of the degrees of Censures. as if the offence be private the censure thereof must be private, wherein the censurer is to deale circumspectly; 1. That he know the offence. 2. That he admonish the offender secretly. 3. That he do it in love, convincing his offence so to be, by the Word of God.

What further duty is required of us in this case?

1. That we runne not to others to slander the offenders, which Moses forbiddeth, Levit. 19. 16.

2. Not to keep the injury in minde, of purpose afterwards to revenge it.

3. Not to deale roughly with one under pretence of seeking the glory of God.

4. Not to despise the offender, but by all means to seek his amendment.

Who are to be admonished openly in the Church?

Those that sin openly.

What if they will not amend by admonition… ▪

Then they are by suspension to be barred for a time from some exercises of Religion: and if by that they will not amend, then they are by excommunication to be cut off from the Church, and delivered unto Satan, as shall be declared.

How are the Censures ratified, and the authority of the Church confirmed by our Saviour Christ?

That appeareth by his words unto his Disciples, Matth. 18. 18. Whatsoever you bind on earth, (meaning according to the rule) shall be bound in heaven, and whatsoever you loose in earth shall be loosed in heaven: which is as much as if a Prince giving authority to one of small reputation, should bid him execute justice, he would beare him out.

How is this further proved?

It is further confirmed in the verse following by a reason of comparison: If two or three shall agree upon any thing, and shall aske it in my name, it shall be granted: If Christ will ratifie the deed of two or three done in his name, how much more then that which the whole Church shall doe accordingly?

Why is it said, And shall aske it in my name?

To declare that by prayer unto God in the name of our Saviour Christ all the Censures of the Church, but especially Excommunication, should be undertaken, as the Apostle saith, 1 Cor. 5. 4. When you are gathered together in the name of our Lord Jesus Christ, (that is, calling upon his name) deliver such an one unto Satan.

What need is there of this ratifying of the Churches authority in exercising the Censures?

Because some doe contemne the Censures of the Church, as proceeding from men onelyonly, as if thereby they were no whit debarred from the favour of God; whereas neverthelesse whom the Church p. 433separateth from the outward seales, them also Christ depriveth of the inward graces, banishing them from his kingdome, whom the Church hath given over to Satan.

What gather you of this?

That men should not slightly shake off, but with reverence esteeme the censures of the Church, as the voice of God himselfe; and although they be never so high and stout, yet are they to subject themselves to the judgement of God in the Church, unlesse they will set themselves against the Lord himself.

We have heard of the generall doctrine of censures: What are the kinds of them?Of the kindes of Censures.

They are either of soveraigne medicine, Matth. 18. 15, 16. 1 Cor. 4. 5. or of fearfull revenge, 1 Cor. 16. 22. Iam. 1. 14. 2 Tim. 4. 14. the former properly are corrections, the latter punishments.

What are the medicinall censures?

They are such as serve to bring men to repentance, the principall end of the, next the glory of God, being the salvation of his soul that is censured.

What things are required of them that doe execute these censures against any man?

Six: 1. Wisdome. 2. Freedome from the sin reproved. 3. Love. 4. Sorrow. 5. Patience, and 6. prayer for the party.

Of what sorts are the medicinall Censures?

They are either in word, or in deed.

What are they in word?

The chidings & rebukes of the Church for sin w^ch we call Admonitions.

How many sorts of admonitions are there?

Two:Private admonition. the first is private betwixt Brother and Brother, Levit. 19. 17. Mat. 18. 15, 16. the other publick by the Minister assisted by the congregation, when the private will not prevaile Mat. 18. 17. 1 Tim. 5. 20.

What are we to observe in the private admonitions?

That we should watch one another diligently, witnessing thereby our mutuall love which God requires of us; as if any man seeing another (whose journey he knoweth) wander out of the way, if he should not admonish him he might justly be accounted unnaturall; much more we, knowing all men think to journey towards heaven, if we see any go the wrong waies (as by Robberies, Adulteries, Vsury, Swearing, or Drunkennesse) and do not admonish them, are even guilty of their wandring, especially sith the other belongeth to the body, but this both to body & soul.

But is it not sufficient for men to watch themselves, seeing every man standeth or falleth to God?

Such was the wicked answer of Cain, and they that use it are like unto him: but if God commanded in the law to help our enemies Oxe or Asse having need of help, we are more bound by the law of charity to helpe himself; and unlesse we reprove him, we are partakers of his sin, (as hath bin said) which we ought not to be, because we have enough of our own.

What are the degrees of private admonitions?

They be two;The degrees of private admonition. the former is most private done by one, the other is private also, but more publick then the first, and it is done by two or three at the most, whereof he that first admonisheth must be one, Mat. 18. 15, 16.

p. 434Why hath our Saviour Christ limited us with these degrees?

By all means to win the offender, if it be possible; if not, that his condemnation may appeare to be most just, after so many warnings.

How is the first degree of private admonition expressed?

If thy brother offend against thee, or in thy knowledge onelyonly, tell him between thee and him, Matth. 18. 15.

Are we bound to reprove all men of what profession soever?

No; but him that is of the same profession of Christianity that we be of, whom the Scripture termeth a brother (thereby shutting forth Iewes, Turks, Hereticks, and Atheists) except we have some particular bond, as of a master to his servant, or father to his child, or magistrate to his subject

What learn you thereby?

1. That we observe this in our admonitions, that he be a brother whom we admonish, and not such a one as is a scorner.

2. That we are not to make light of, or contemn the admonitions of others, but to accept of them, and account of them as a pretious balme.

How must we reprove our brothers fault?

First,How we must reprove. we must be sure that it is a fault we reprove him for, and then we must be able to convince him thereof out of the Word of God, so that he shall not be able to gainsay us, unlesse he doe it contemptuously; it being better for us not to reprove him, then not to be able to convince him by the Word, of that we have reproved him in. Lastly, we ought to doe it with all love and mildnesse, regarding the circumstances of persons, time, and place, not inconsiderately, nor of hatred, or to reproach him, or as one that is glad of somewhat to hurt his good name.

What is meant by Tell him between thee and him? Matth. 18. 15.

That the good name and report of another man should be so regarded by us, that if his fault be private we are not to spread it abroad, as some that think they be burthened, unlesse they tell it to others, which is not the rule of Charity.

Why is this added, If he heare thee, thou hast gained thy brother?

As a notable meanes to encourage us in this duty: For if the bestowing of a Cup of cold water shall not be unrewarded; how much more the gaining of a soule from Satan?

What if our brother heare us not, and so we doe not gain him?

Notwithstanding we lose not our labour, but our reward is laid up with God, Esa. 49. 4. For that which is done for Gods cause, though it be never so evilly taken or used, shall certainly be remembred of God, who will recompence it plentifully, and lay it up among our good deeds. Also this shall serve against him that is reproved in judgment, for refusing such a profitable meanes.

What is the second degree of private Admonitions?

It is more publike then the former.The second degree of private admonition. 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?

p. 435That 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,Publike admonitions. 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:Of suspension. as 1. the use of Sacraments: 2. some offices in the Church.

p. 436What is Excommunication?

The casting of the stubborne sinner out of the Church,Of Excommunication. 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 p. 437fruits 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 af…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, Anathema Maranatha.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 th…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 bl…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 Chu…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?Of the enemies of the Church.

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,Of the general Apostasie. that bearing the name of Christians do obstinately deny the faith whereby we are joyned unto Christ, w^ch 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?

p. 438Where the Apostle foretelleth that there shall be a generall apostacy or falling away from the truth of the Gospell before the latter day.1 Tim. 4. 1.1 Tim 4:12 Thess. 2. 23.2 Thess 2:23

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 onelyonly 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,Of Antichrist, and who he is. 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, p. 439justifying sinne, not by oversight, but by Lawes advisedly made, not onelyonly 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,Luke 15. 32▪Luke 15:32 neither as Judas, who is passively called the Son of perdition;Iohn 17. 12.John 17:12 but actively, as it is other where expounded, where he is called the destroyer, Rev. 9. 11. because he destroyeth many: And that the Pope is such an one, some of his owne Secretaries make it good, confessing that many who were well disposed persons before their entry into that Sea, became cursed and cruell beasts when once they were setled in the same, as if there were some pestilent poyson in that seat infecting those that sit therein.

What learne you of this?

That the calling of the Pope is unlawfull; for every office or calling which the Lord doth not blesse, or wherein none occupying the place groweth in piety, is to be esteemed for an unlawfull calling: for in a lawfull calling some (at the least) are found in all ages profitable to the Church or Common-wealth.

What is the use of all this Doctrine?

That whosoever are partakers of the sins of Rome, are also under the same curse; and therefore such as have lived in Popery should examine our selves if we have truely repented us of it, first, by the change of our understanding; as whether we have grown in the knowledg of the truth: And secondly, by the change of our affections, as whether we hate Popery, and love the truth unfainedly, and so let every one judge himselfe, that he be not judged, and that with harder judgment, Rom. 2. 4. according as God hath been the longer patient towards us.

What further?

That there can be no sound agreement betwixt Popery and the profession of the Gospel, no more then betwixt light and darknesse, falshood and truth, God and Beliall, and therefore no reconciliation can be devised betwixt them: for if the members of Antichrist shall be destroyed, we cannot in any sort communicate with them in their errours, unlesse we will beare them company in their destruction also.

Doth every errour destroy the soule?

No verily:2 Pet. 2…2 Pet 2 for as every wound killeth not a man, so every errour depriveth not a man of salvation; but as the vitall parts being wounded or infected, bring death, so those errours that destroy the fundamentall points and heads of faith bring everlasting destruction, in which kind is Popery, which sundry ways overthroweth the principles and grounds of our holy faith, and therefore is tearmed an apostasie, or departing from the faith.

Is it then impossible for a Pope to be saved?

No; it is not impossible, his sinne being not necessarily against the p. 424holy Ghost, to which onelyonly repentance is denyed; for some (in likelhood) have entered into, and continued in that Sea ignorantly, and therefore may possibly finde place to repentance. But if any be saved, it is a secret hidden with God: for concerning any thing that appeares by the end of any Pope, since he was lift up in the Emperours chaire, and discovered to be the man of sin, there is no grounded hope given to perswade that any one of them is saved.

So much of Antichrist what he is towards others: what is hee in himselfe?

That is set downe in two points: first, in that (contrary to right, and by meere usurpation) he seateth himselfe in the Temple of God, as if he were Christs Vicar, being indeed his enemy, both which the word Antichrist noteth.

Secondly, in that he is here expressely named an adversary, and one that is contrary to Christ.

Wherein is the Pope adversary unto Christ?

Every way, in life, and in office.

How in life?

In that Christ being most pure and holy, yea holinesse it selfe, the Popes many of them are, and have been most filthy and abominable in blaspheming, conjuring, murthering, covetousnesse, whoring, and that incestuously and Sodomitically, and yet will they in their ordinary Titles be called holy; yea holinesse it selfe, which is proper onelyonly to Christ.

How in Office?

First, in his Kingdome: Christs Kingdome is without all outward shew, or pompe: But the Popes Kingdome consisteth wholly in Pompe, and Shewes, as imitating his Predecessors the Emperours of Rome in his proud, stately, and lordly offices, princely traine, and outrageous expences in every sort.

Secondly, in his Priest-hood, in raising up another Sacrifice then Christ, another Priesthood then his, other Mediators then him.

Thirdly, in his Propheticall office, in that he teacheth cleane contrary to him; Christ taught nothing but what hee received of his Father: The Pope setteth out his owne Canons and Decrees of councells, and in them he teacheth such Doctrine as overthroweth the maine foundation of that which Christ taught.

What is the second effect?

That he is exceedingly lifted up against all that is called God.

How doth this agree to the Pope?

More fitly then to any other person; for Christ being very God abaseth himselfe unto the assuming of the nature of man; the Pope a vile man advanceth himself to the Throne of God: Christ being above all secular power, paid tribute, and was taxed and suffered himselfe to bee crowned with a crowne of Thornes, and beare his owne Crosse; but the Pope being under all secular power, exalteth himselfe above all secular powers, exacteth Tribute of Kings, setteth his foot on the neck of Emperours, carrieth a tripple Crowne of gold, and is borne upon mens shoulders.

p. 441But he calleth himself the servant of servants.

Though he doe, yet (by the confession of his owne Canonists) he doth it but dissemblingly and in hypocrisie, which is double iniquity; for they say that he doth in humility onelyonly say so, not that hee is indeed so as he saith.

What are the effects of this his pride?

They are two: First, he sitteth in the Church as God, for he bindeth the consciences of men by his decrees, which no Princes Law can doe; for though men observe not such Lawes, yet if they break them not of contempt, they are discharged, as if they did beare the penalty prescribed in them.

By this it seemeth that the Church of Rome is yet the Church of God, although corrupt, seeing it is said that hee sitteth in the Temple of God.

No verily; but it is so said, first, because it beareth the name of the Church, for the Scriptures give the name to a thing according to that it hath been, as when Christ saith, The abomination of desolation shall stand in the holy place; he meaneth not that the Temple was then holy, which at that time, (being no figure nor shadow of Christ and his Church) was profaned, but that it had been holy; so we confesse that there had beene a true Church in Rome, which is now no Church of Christ, but the Synagogue of Satan.

Secondly, he is said to sit in the Temple of God, because he exerciseth his tyrannicall rule in the Christian world, and is most busie in those parts where Christ had his Church, and the Gospell is professed, labouring in all places, either by himselfe or his wicked instruments, to overthrow or corrupt, poyson or hinder the free course of the Gospel; so that in this regard he may be said to sit in the Temple of God, that is, to reigne and tyrannize in the Church of God, though the City where he is be Sodome, and the Church whereof he is head, the Synagogue of Satan.

What is the other effect of his pride?

He boasteth himselfe that he is God, as the Popes flatterers in the Canon Law call him, Our Lord God the Pope: Neither doth his pride stay there, but also he challengeth to himself things proper to God, as the title of Holinesse, also power to forgive sins, and to carry infinite soules to hell without check or controlment, and to make of nothing something; yea, to make the Scriptures to be no Scriptures, and no Scripture to be Scripture, at his pleasure, yea to make of the creature the Creator.

It should seeme to be an impossible thing that men should be carried away from the faith of the Gospel by one so monstrous and directly opposite to Christ.

It might seem so indeed, if at once and at a sudden he had shewed himselfe in such foule colours, and therefore by certaine decrees of iniquity he raised himselfe to his height of wickednesse, and did not at the first shew himselfe in such a monstrous shape and likenesse.

How doth that appeare?

By the Apostle, who in the 2 Thess. 2. 3. unto 13. sheweth of two courses the Devill held to bring this to passe; one secret and covert, before this man of sin was revealed: the other when he was revealed and set up in his Seat.

p. 442What were the wayes of Antichrists comming before he was revealed?

Those severall errours which were spread, partly in the Apostles time, and partly after their time, thereby to make a way for his comming; and in this respect this mystery of iniquity was begun to be wrought (as it were) under ground and secretly in the Apostles time.

How was this mystery of iniquity wrought in the Apostles time?

By many ambitious spirits, (as it were) petty Antichrists, which were desirous to be Lords over the Church, and wicked Hereticks, which then sowed many errours and heresies, as justification by works, worshipping of Angels, and which put Religion in meats, and condemned marriage, which were beginnings and grounds of Popery and Antichristianisme, 3 John 9. Acts 5. 1. Gal. 1. 6, 7. & 2. 6. Col. 2. 18, 21. 1 Tim. 4. 3.

What gather you of this?

That those whom God hath freed from the bondage of Popery, should strive to free themselves from all the remanents thereof, lest if they cleave still to any of them, God in judgment bring the whole upon them againe.

How shall Antichrists Kingdome be continued and advanced after that he is revealed?

By the power of Satan, in lying miracles and false wonders.

What difference is there betwixt Christs miracles and theirs?

Very great every way:The differences betweene Christs miracles and the Popes. for Christs miracles were true, whereas these are false and lying, and by legerdemaine; Christs miracles were from God, but theirs, where there is any strange thing, and above the common reach of men, from the Devill; Christs miracles were for the most part profitable to the health of man, but theirs altogether unprofitable, and for a vain shew; Christs miracles were to confirme the truth, but theirs to confirme falshood.

What gather you of this?

That seeing the Popes Kingdome glorieth so much in wonders, it is most like that he is Antichrist, seeing the false Christs and the false Prophets shall doe great wonders to deceive (if it were possible) the very Elect, and that some of the false Prophets prophesies shall come to passe, we should not therefore beleeve the doctrine of Popery for their wonders sake, seeing the Lord thereby tryeth our faith, who hath given to Satan great knowledge and power to work strange things, to bring those to damnation who are appointed unto it. Moreover, whatsoever Miracles are not profitable to some good, neither tend to confirme a truth, they are false and lying; so that as the Lord left an evident difference between his Miracles and the inchantments of the Egyptians, so hath he left an evident difference between the Miracles of Christ and his Apostles, and those of the Romish Synagogue, Matth. 24. 24. Deut. 13. 12. Exod. 7. 12.

Are not miracles as necessary now, as they were in the time of the Apostles?

No verily; for the Doctrine of the Gospell being then new unto the world, had need to have been confirmed with miracles from heaven; but it being once confirmed, there is no more need of miracles; and there we keeping the same Doctrine of Christ and his Apostles, must content our selves with the confirmation which hath already been given.

p. 443What ariseth out of this?

That the Doctrine of Popery is a new Doctrine, which hath need to to be confirmed with new miracles; and so it is not the doctrine of Christ, neither is established by his miracles.

What force shall the Miracles of Antichrist have?

Marvellous great, to bring many men to damnation, God in the just revenge of the contempt of the truth, sending a strong delusion among them.

Hither to we have heard Antichrist described by his effects and properties: The seat of Antichrist.now tell me here where is the place of his speciall residence?

That is the City of Rome.

How doth that appeare?

First, because he that letted at the time when Paul wrote was the Emperour of Rome, who did then sit there, and must be dis-seated, (as the learned Papists themselves grant ere the Pope could enter upon it. Secondly, Rev. 17. 18. John called the City where he must sit, the Lady of the world; which at that time agreed onelyonly to Rome, being the Mother City of the world. Thirdly, it was that City which was seated upon seven hills, Rev. 17. 9. which by all ancient Records belongeth properly and onelyonly to Rome. As for the occasion of the Popes placing there, it came by the meanes of translating of the Seat of the Empire from Rome to Constantinople, from whence ensued also the parting of the Empire into two parts, by which division it being weakned, and after also sundred in affection, as well as in place, was the easier to be entred upon, and obtained by the Pope.

What doe you further gather of that the Apostle saith, that he that letteth shall let?

That the Antichrist is not one particular man, as the Papists doe fancy; for then by the like phrase he that letteth must be one particular man, where it cannot be that one man should live so many hundred yeeres; as from Pauls time to the time of the translation of the Empire from Rome, much lesse untill within two years and a half of the latter day, as they imagine the time of Antichrist: and therefore as by him that letteth is understood a succession of men, and not one onelyonly man; so in Dan. 7. 3. 17. the foure beasts, and the foure Kings, doe not signifie foure particular men, but foure governments, in every one whereof there were sundry men that ruled: so that the argument of the Papists who upon the words [the man of sinne] would prove that the Antichrist the Apostle speaketh of, is one singular man, is but vaine, and hath no consequence in it.

But how can Antichrist be already come, seeing the Empire yet standeth?

The name of the Empire onelyonly remaineth, the thing is gone; for he hath neither the chiefe City, nor the Tribune, nor the Commandement of the people; and therefore he can be no let to the Antichrists comming, especially the Pope having gotten such an upper hand over him, as to cause him to waite at his gate barefoot, and to hold his stirrop.

What shall be the end of this Antichrist?

God shall confound him with the breath of his mouth, that is, with the preaching of his Word: which serveth for another argument to prove p. 444the Pope to be Antichrist: for whereas he had subdued Kingdomes and Empires under his feet, he hath been of late mightily suppressed by the Word preached, and not by outward force, as other Potentates use to be.

What learne you of this?

The marvellous power of Gods Word to suppresse whatsoever riseth against it: for if the mightiest cannot stand before it, much lesse the smallest: and therefore it is expressed by a mighty winde, Acts 2. 23. which carrieth all before it; and by fire, which consumeth all, and pierceth all: And it declareth a marvellous easie victory against the enemies, when it is said, that with the breath of his mouth hee shall consume his enemies, 2 Cor. 10. 4, 5.

What else shall be the overthrow of Antichrist?

The glorious appearance of the Son of God in the latter day.

What gather you of this?

That before the last day he shall not be utterly consumed, whereof notwithstanding it followeth not that the head shall remaine till then; for the Beast and the false Prophet shall be taken and cast into the fire before the latter day; but some shall retaine a liking of him, and his errors, and superstitions even till the last day.

Hitherto of the head of this generall Apostasie: what are the members of it?

They are first described by their end, even a number of people that shall perish, which accordeth with that name and property of the head, the Destroyer or Son of perdition, being truely verified in them in regard of the fearefull end he shall bring them to.

What is the use of this?

That as no poyson can take away the life of an elect: so small occasions carry away such as are appointed to destruction.

How otherwise are these members of Antichrist described?

By this, that they never loved the truth, although they understood and professed it.

How should a man love the truth?

For the truthes sake, not for vaine glory, filthy delight, or commodidities.

How appeareth it that men love the Word of God?

When they walke accordingly, and keep faith in a good Conscience, which some losing by their wicked life, lost also their Faith, that is, their Religion, 1 Tim. 1. 19.

How is it to be understood that God giveth men up to strong delusions?

Because God is a just Iudge, which by them either punisheth or correcteth former sinnes, and especially the contempt of the Gospell; in which regard even amongst us now, some are cast into the sinke of Popery, some into the Family of love; some become Arians, some Anabaptists, at which are (as it were) divers Gaoles and Dungeons, whereinto hee throweth those that are cold and carelesse Professors of the Gospell.

What learne you by this?

That they that imagine God favourable unto them notwithstanding their sinnes, because their life, or goods, or honours are spared, are p. 445foully deceived; for when the Lord ceaseth to reprove any, or to strive with them, Rom. 1. 24, 26. then doth he give them up into vanity of their own minds to do their wicked wills, which is the greatest judgement, and very usuall with God to doe.

What is our duty in such cases?

To pray unto the Lord to keep us from all errors; but if for our triall and further hardning of others it please him to send errors amongst us, that it would please him to preserve us in that danger, that we taste not of that bait whereby Satan seeketh to catch us.

What other cause is there of sending these errors?

That those may be damned which believe not the truth: for as God hath appointed them to damnation, so betwixt his counsell in rejecting them and the finall effect of it, there must be sin to bring the effect justly upon them.

What reason is annexed for their just damnation?

Because they rest in unrighteousnesse, having their eares itching after errors, which they drink in, as the earth drinketh up water. So that albeit they be powerfully sent of God in his judgement, yet are they also greedily desired and affected of them.

Having spoken at large of the providence of God disposing of man in this world; it followeth to speak of his providence concerning mankinde in the world to come.

How doth God then deale with men after this life?Of the last judgement.

He bringeth them all to judgement.

What is meant here by judgment?

The pronouncing or executing of the irrevocable sentence of absolution or condemnation.

How is that done?

Partly on every man in particular at the hour of his death, Heb. 9. 27. but fully and generally upon all men at the second comming of Christ, Acts 17. 31. The death of every one severally goeth immediately before the particular judgement: the generall resurrection of all goeth before the finall judgement which shall be at the last day.

Must all men then die?

Yea all both good and bad, Psal. 49. 10. Eccl. 2. 16. save that unto some, namely such as shall be found alive at Christs comming, a change shall be in stead of death, as shall be shewed.

Death being the punishment of sinne,Why the righteous dye. how commeth it to passe that the righteous dye, to whom all sinnes are forgiven?

Death indeed came on all mankinde by reason of sinne, Rom. 5. 12. but yet it is not in all things the same to the godly and to the wicked: for howsoever unto both it be the enemy of nature, as the end of naturall life, 1 Cor. 15. 26. Psal. 90. 3.

Yet 1. unto the godly it is a token of Gods love, unto the wicked of his anger, Psal. 37. 37, 38. Job 18. 13, 14.

2. VntoUnto the godly it is a rest from labour and misery, Apoc. 14. 13. the last enemy being now destroyed, 1 Cor. 15. 26. unto the wicked it is the height of all worldly evils, Luke 12. 20.

3. VntoUnto the godly it is the utter abolishing of sin and perfection of p. 446mortification, Rom. 6. 7. unto the wicked it is the conquest of sinne and accomplishment of their spirituall captivity.

4. VntoUnto the godly it is so far from being a separation from Christ, that even the body severed from the soule and rotting in the grave is yet united to Christ; and the soule freed from the body is with him in Paradise, Luk. 23. 43. Phil. 2. 16. unto the wicked it is an utter cutting off from the favourable presence and fruition of God.

5. VntoUnto the godly it is the beginning of heavenly glory; unto the wicked it is the entrance into hellish and endlesse torments, Luke 16. 22, 23.

How are men judged at the houre of death?Of particular judgement at the houre of death.

1. God at that 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 generall judg…ment.

The great day of assize for the whole world,Eccl. 12. 14.Eccl 12:14 wherein all mens lives that ever have been,2 Cor. 5. 10.2 Cor 5:10 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.The preparation to the last judgement.

1. In the foretokening of the time thereof, which though it be so sealed up in the treasury of Gods counsell,Acts 1. 7.Acts 1:7 that neither men nor Angels, nor yet our Saviour himself as man in the dayes of his flesh had expresse notice thereof,Matth. 13 32.Matt 13:32 (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, Mat. 24. 13. 33.Matt 24:13Matt 24:33as men in the Spring time may discerne Summer approaching by the shooting forth of the Figtree.

What are the signes foretokening the last judgement?The signes of the last judgement.

They are certaine notable changes in the world and Church, some further off,Matth. 24.Matt 24 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.1 Tim. 4. 1.1 Tim 4:1

3. The revealing of Antichrist that Man of sinne and Childe of perdition, 2 Thess. 2. 3.2 Thess 2:3who under the title of Christs Vicegerent opposeth himselfe to Christ in all his offices and ordinances both in Church and Commonwealth.

p. 4474. 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.2 Pet. 3. 7.2 Pet 3:7

8. And lastly,Matth. 24. 30.Matt 24:30 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,The second thing in the preparation. 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 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,Iohn 5. 28.John 5:28 and change the living,Matth. 24. 31.Matt 24:31 so that it shall be with them as if they had been a long time dead and were now raised to life againe.1 Cor. 15. 52.1 Cor 15:52

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,Phil 3. 21.Phil 3:21 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.

p. 448The 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:The fourth thing. 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,The fift thing. 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,The act of judgment, and how performed. 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:Rom. 2. 12.Rom 2:12 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 nature onelyonly, 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,Matth 12. 27, 41, 42.Matt 12:27Matt 12:41Matt 12:42 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:Ezek. 18. 22.Ezek 18:22 for, 1. The Elect shall not have their sinnes, for which Christ satisfied, Rev. 14. 17.Rev 14:17but onelyonly 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?

p. 449By 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,Rom. 6. 23.Rom 6:23 because being perfectly evill, they deserve the wages of damnation.

2. The godly shall be pronounced just, because their workes, though imperfect,Iames 2. 18.Jas 2:18 doe prove their faith (whereby they lay hold on Christ and his meritorious righteousnesse) to be a true faith,Gal. 5. 6.Gal 5:6 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,The execution of the last judgment. Christ by his almighty power and ministery of his Angels, casting the Devils and the reprobate men into hell,Matth. 25. 46.Matt 25:46 and bringing Gods Elect into the possession of his glorious kingdome: Psal. 58. 10.Ps 58:10wherein 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,The estate of the Reprobates in hell. and anguish of minde, being cast out from the favourable presence of God, and glorious fellowship of Christ and his Saints,2 Thess 2. 9.2 Thess 2:9 (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,The estate of the Elect in heaven. being freed from all imperfections and infirmities; 1 Cor. 2. 9.1 Cor 2:9yea from such Graces as imply imperfection,1 Cor. 13 10.1 Cor 13:10 as Faith, Hope,1 Cor. 13. 12.1 Cor 13:12 Repentance, &c. endued with perfect Wisdome and Holinesse, Psal. 16. 11.Ps 16:11possessed with all the pleasures that are at the right hand of God,Rev. 3. 21.Rev 3:21 seated as Princes in Thrones of Majesty,2 Tim. 4. 8.2 Tim 4:8 crowned with Crownes of Glory,2 Pet. 3. 13.2 Pet 3:13 possessing the new Heaven and Earth, wherein dwelleth Righteousnesse,Psal. 17. 15.Ps 17:15 beholding and being filled with the fruition of the glorious presence of God,1 Thess. 4. 17.1 Thess 4:17 and of the Lambe,Heb. 12. 22.Heb 12:22 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,1 Cor. 15. 24, 28.1 Cor 15:241 Cor 15:28 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?

p. 450First, it serveth to confute, not onelyonly heathen Philosophers; who, as in other things,The use of this doctrine concerning the last judgment. 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;Rev. 17.Rev 17 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;Acts 17.Acts 17 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 onelyonly 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 their labours, 2 Thes. 1. 9. and a Crowne after their Combate, 2 Tim. 4. 8. and after their long pilgrimage, an everlasting habitation, 2 Cor. 5. 1, Be patient, (saith the Apole) and settle your hearts, for the comming of the Lord draweth neere, 2 Pet. 2. 9. when they that have sowne in teares shall reap in joy, James 5. 7. Heb. 10. 36.

Thirdly, from this Doctrine, excellent arguments may be drawne p. 451to presse Christians to a holy life, 2 Pet. 3. 11. Seeing then all these things must be dissolved, what manner of persons ought we to be in all holy conversation, and godlinesse? And verse 14. Wherefore seeing yee look for such things, give diligence that you may be found of him in peace: We should alwayes live in expectation of the Lord Iesus in the Clouds with oyle in our Lamps, Luke 12. 43.Luke 12:43prepared for his comming: Blessed is that servant whom his Master when he commeth shall finde so doing,Matth. 25. 21.Matt 25:21 he shall say unto him, Well done good and faithfull servant, enter into thy Masters joy.

FINIS.