absolute in respect of the efficient impulsive Cause which neither is Faith in those which were to be elected nor sin in those which were to be reprobated but Gods most free will Foreseen Faith or Holiness is nor the cause of Election for man was not elected because he was to believe but therefore he believeth because he was elected Act. 23.48 And they believed so many as were ordained to life eternall Neither are we elected because we were to be holy but that we might be holy and unblameable before him through love Eph. 1.4 Neither is foreseen sin the cause of Reprobation for so we should be all reprobate but that God according to his most free good pleasure hath done what he did as manifest by that Luke 12.32 It is your Fathers pleasure to give you a Kingdom and Rom. 9.16 I will have mercy on whom I will have mercy and ver 18. Therefore he will shew mercy on whom he will and whom he will he hardeneth III. It is not absolute if we consider the matter or object and the means by which he puts this decree in execution IV. For the matter or object of election and reprobation is not man considered absolutely but as he was to fall into sin of his own accord The reasons are most evident because the decree of manifesting mercy wrath or justice presupposeth sin for there can be no mercy but towards him that is in misery and there can be no justice or just indignation but towards him that is a sinner 2. Because that onely can be reprobated which may be reprobated but man is reprobable or may be reprobated not as by God he was created but as by Satan he was defaced V. Sin therefore is not the impulsive cause of Reprobation but a necessary condition of the matter or object for though it be not the cause of Reprobation yet it is the cause of reprobability or why a man should be reprobated For Reprobation and reprobability differ as the act and possibility All men are reprobable or are liable to Reprobation for sin but all are not therefore actually reprobate VI. Reprobation then presupposeth the decree of mans Creation 2. Of the donation of Gods image upon him which Image was to be lost 3. Of the permission of mans fall VII But the means of execution are so ordered that albeit God worketh most freely and according to his good pleasure yet neither have the Elect any just cause to brag nor the Reprobate to complain for to those undeserved grace was bestowed and on these deserved punishment is inflicted VIII These are different questions 1. By what right doth God reprobate man which is his creature 2. Why did he not choose all but some and reprobate others 3. Why did he choose this man to wit Peter and reprobate that man to wit Judas To the first we answer from the materiall cause in that Adam as he was to fall was liable to reprobation To the second we answer from the end because God was willing to manifest the glory of his mercy and justice But to the third from the cause impulsive because it so pleased him To use the Apostles simile If it be demanded why the Potter out of the same lump makes vessels of such different conditions it is answered from the end because there be different uses of these vessels in the house If again it be demanded why out of one peece of the lump a vessel of honour is made and out of the other a vessel to dishonour it is answered from the cause impulsive because it so pleased the Potter IX Christ is to be considered either as God or as God and man the Mediator In the former respect he is with the Father and Holy Ghost the efficient cause of our election but in the latter respect he is the means of execution thereof We are then said to be elected in Christ Eph. 4. because by him we were to be saved The decree of saving us is called Predestination to the End but the decree bestowing Christ upon us as our Head is named Predestination to the Means X. Although these words of Predestination Prescience and Predetermination are sometime taken for the same yet or understandings sake they may be thus distinguished Predestination signifieth the very purpose of God to save us Prescience that free bounty by which he acknowledgeth us for his own but Predetermination imports Predestination as it hath reference to Christ and the other means of salvation Rom. 8.28 29. But we know that to those who love God all things work together for their good to those I say who are called of his purpose for whom he foreknew those he predestinate that they might be conformable to the image of his Sonne c. XI They are altogether * A. R. Predestination is a part of Providence so is Reprobation For as God by his providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse foolish who acknowledge Election and deny Reprobation Because the Scripture teacheth that there is Reprobation as well as Election Esa 41.9 I have chosen thee and not cast thee away Mal. 1.3 Jacob have I loved and I have hated Esau Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Rom. 11.7 The election hath obtained it and the rest have been hardened 1 Thess 5.9 God hath not appointed us to wrath but to salvation 2 Tim. 2.20 Vessels to honour and to dishonour Jud. v. 4. For there are certain men crept in which were before of old ordained to condemnation XII As Christ is the cause not * Christ is the efficient cause of Election as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 15.16 I know whom I have chosen and Joh. 13.18 I have chosen you In respect of his active and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But because we are said to be elected in him as he became our Surety he is called the medium or mean of election rather then the cause As he is God we are elected by him as Mediator in him As God he is the principal efficient as Mediator the secondary or mean of election of Election but of Salvation so Infidelity is the cause not of Reprobation but of Damnation Damnation differs from Reprobation as the means of Execution from the Decree XIII Damnation is not the end of Reprobation but the manifestation of the glory of Gods justice Therefore to say that man was created that he might be damned is to say amisse for damnation is not the end but the means of execution of which man by his
this opinion of counsels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of counsels is preferred to the fulfilling of the Law 2. Because if no man is able to fulfill the Law much less able is any man to fulfill that which is heavier then the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of counsels whiâ—h do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Mat. 19.11 Single life is not only counselled but commanded two conditions being required 1. If the Kingdom of heaven doth so require it 2. If any be assured that he hath the gift of continence so ver 21. It is not a counsel but a command that is given to the young man that his hypocrisie might be manifested who bragged that he was able to fulfill the Law and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient in those times of difficulties Now I pray what is more consonant to Gods Law then to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and for our Neighbours edification We are taught Mat. 5.16 that we must study to do good works both for Gods cause and our neighbours Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith Justification and Sanctification whence John saith He that doth well is of God 1 Ep. 3.11 XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corruption whence appears the vanity of the School-mens Doctrine concerning merit of congruity and condignity they ascribe that to the works of an unregenerate man before the first grace but this to his works done after the first grace is received That they call the merit of congruity because it is fit or congruous that reward be given to him that worketh vertuously this they call merit of condignity because there is a proportion between the merit and the punishment of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and necessity XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrine is not thwarted by those places in which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand for in those places is understood not so much perfection it selfe as the desire of it and the perfection of parts rather then of degrees or their sincerity and integrity are meant whereby the faithful though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our halfe perfect workes and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good works are necessary by the necessity of precept and the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the studie of good works through all the Scriptures is most severely enjoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith and because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause of the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions 1. If they were our own 2. If they were not due 3. If they were proportionable to life eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2. We are bound to do them so that if we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues pertaining to the Decalogue and whole Worship of God VErtues or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or the Will The vertues of the understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal 143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Jer. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Pro. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the world and not rashly to believe every man Jer. 9.4 Let every one take heed of his friend Mat. 10.16 Be wise as serpents and innocent as doves III. It is prudence to counterfeit and to dissemble Yet here we must know how and for what end we may counterfeit and dissemble the end is either the edification of the Church or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawfull to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sinne to choose none in the evils of punishment to choose
to know the end and media of Divinity and out of which all the precepts of Divinity are concluded But there is another principle of Divinity which is called principium essendi and that is God principle of Divinity then the written Word of God VI. It is an unquestionable Principle amongst Christians that the holy Scripture is both of a divine original and authority VII It is then a question ill beseeming a Christian to demand whether the Scripture or holy Bible be Gods word or not For as in the Schools there is no disputing with him who denies Principles so we account him unworthy to be heard who will deny this principle of Christian religion VIII Among Christians it is lawfull to ask By what testimony do we know that the Scriptures are by divine inspiration So we ask not for this end to seduce others or to cavil but onely to be instructed IX Now this testimony is twofold the one principal the other ministerial The principal testimony is that of the Holy Spirit outwardly in the Scripture it self inwardly in the minds and hearts of the faithful being illuminate by him speaking and perswading the divinity of the Scriptures But the ministerial testimony is the testimony of the Church Outwardly in the Scriptures themselvs the Holy Ghost when he speaks of the divine original and authority of the Word useth these phrases The word of the Lord. Thus saith the Lord. Jesus said All Scripture is by divine inspiration 2 Tim. 3.16 Holy men of God spake as they were moved by the Holy Ghost But inwardly in the hearts of the faithful he perswades the divinity of Scriptures so far forth as he openeth the eyes and illuminates the mind of him that reads the Scriptures with prayer and humility that he makes him see the wonders of God and causeth him to acknowledge the voice of Gods Spirit sounding in the Word The Romanists urge the Churches authority alone which they have in such high esteem that they will have the whole authority of Scriptures to have its dependence from the Church and for this onely cause they will have it to be Gods word because the Church is the witnesse of it But this is not to make the Church a witnesse of the Scriptures divinity but to make her self capable of divinity But we will prove by these ensuing arguments that the testimony of Gods Spirit alone is it which firmly assures us of the Scriptures divinity 1. His testimony concerning the Scriptures is most firm by whose inspiration the Scripture was written For every one knows his own hand best and is best acquainted with his own stile But the Scripture was written by the inspiration of the Holy Ghost 2 Tim. 3.16 2 Pet. 1 20 21. Ergo c. 2. He that together with the Scripture is promised in a most neer conjunction to the faithful his testimony of the Scripture is most firm But the Holy Ghost is promised to the faithful in a most neer conjunction with the Scripture Esa 59.21 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thy mouth 3. Without whose illumination the wonders of the Scripture are not seen his testimony alone of the Scripture is most firm But without the illumination of the Holy Ghost no man sees the wonders of the Scripture Psal 119.18 Open my eyes that I may see the wonders of thy law Ergo c. 4. Whose office it is to lead us into all truth he it is that witnesseth this truth to wit that the Scripture is Gods word But it is the office of the Holy Ghost to lead us into all truth Joh. 16.13 Ergo c. Now as for the Churches testimony although it is to be received as from Gods minister yet it is false that the Scriptures authority depends on it For what can be more absurd then to make the words of the Master to receive their authority from the Servant or the Fathers letters to receive credit from the Foot-post or the Princes mandates from the Printer or that the Rule should have its dependence upon the thing ruled We know that the oracles of God are committed to the Church and that she is the pillar and ground of truth 1 Tim. 3.15 But as it is foolish to tell us that the candle receives its light from the candlestick that supports it so it is riliculous to ascribe the Scriptures authority to the Church The Churches testimony may be prevalent with those who as yet know not the Scriptures and have not received that sincere milk of the word nor by it are grown up 1 Pet. 2.2 But in those who have tasted the sweetnesse of divine oracles the testimony of Scriptures and of the Holy Ghost is most firm and effectual For as he who tasteth hony himself hath a more sure knowledge of its sweetnesse then he that believeth another speaking and witnessing of it even so he knoweth more assuredly the Scriptures to be Gods word who hath tasted its sweetnesse then he who gives credit to the Church witnessing this sweetnesse The Samaritans at first believed the woman when she spake of Christ but after they heard Christ himself they say to the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4.42 Even so he that having begged the assistance of Gods Spirit reads the Scriptures again and again at length saith Now I believe no longer for the Churches testimony that the Scriptures are divine but because I have read them my self and in reading have stamped this Syllogism in my minde 1. That Scripture which every where brings in God himself speaking 2. Which is written by those men who being furnished with the gift of prophesying and miracles from God extraordinarily do with such faithfulness record all things that in rehearsing of sins and infirmities they neither spare themselvs nor friends 3. Which records not onely Truths and all things agreeing with right reason but Divine matters also and such as transcend all reason 4. After a Divine manner and in a wonderful harmony of circumstances in the same things rehearsed by different Writers 5. To the glory of God alone and our Salvation 6. With admirable efficacie both in moving the hearts and corroborating them against most exquisite tortures 7. In the miraculous preservation of it against Diabolical and Tyrannical fury That Scripture I say which thus delivereth these things is doubtless Divine both in its Original and in its Authority But such is the holy Scripture Therefore it is Divine both in its Original and in its Authority That I may then contract the matter in brief the Testimony of the Church is first in respect of the time but that of the holy Ghosts is first in regard of Nature and efficacy We believe the Church but not for the Church but we believe the Holy Ghost for himself The Churches
outward administration The visible Church then is a visible society of men called to the state of grace by the Word and Sacraments The RULES I. The name of Church and Synagogue is the same with the Hebrew Kahal and Edah but the society of Christans is more usually called the Church II. We must carefully here observe the distinction of the word that we may know of what Church we speake III. For whereas it is distinguished into the triumphan and militant that belongs to the doctrine of the state of glory this is for our present consideration IV. The militant Church is divided into the visible and invisible V. The invisible Church is the company of the Elect onely This is called invisible not as if the men that belong to her were not visible as they are men but that they are not perceived as they are elect for the Lord knows onely who are his 2 Tim. 2.19 VI. This belongs to the doctrine of special vocation for by her proper effects to wit faith charity and such like the elect which are the invisible Church are known VII The visible Church is the company of all that are called in common as well Reprobates as Elect. VIII This word Church-visible is ambiguous for properly it is meant of the universal Church dispersed through the whole world more strictly of any particular Church as of France England Holland c. but most strictly of the representative Church or the company of Pastors and Elders IX Her efficient cause in common is the holy Trinity in particular Christ X. The matter of the Church are they who are called in common and received into the Covenant of grace and Infants that are born in the Church XI Neither unbaptised Infants nor Catechumeni nor excommunicate persons are to be excluded out of the number of the Churches members The two former sorts of Men belong to the Church by the right of covenant though not of profession but for the third kinde though they be cast out of some particular Church yet they are not simply ejected out of the catholike though the Papists excommunicate them XII The forme of the Church consisteth in a double union the first is of her conjunction with Christ her head the other of her members among themselves XIII The first union is in this that in the Church not onely Christ as the head is eminent but also as the head he communicates his gifts and vertue to the members Ephes 1.22 And he hath appointed him over all things to his Church which is his body and the fulfilling of him who filleth all in all and cap. 5.23 For the man is the head of the woman even as Christ is the head of his Church and giveth salvation to his body c. Col. 1.18 And he is the head of the Church which is his body XIV They make a monster of the Church who set up any other universal head thereof besides Christ For as she is not headlesse so she is not many-headed for of one body there is but one head except it be a monster neither must therefore the Church because visible have a visible head on earth for properly the elect onely are members of the Church therefore though she be visible in respect of outward administration yet she is invisible in respect of the elect and of their union with Christ XV. The other union of the members or of particular Churches among themselves consisteth in the unity of profession faith and charity Ephes 4.4 5 6. There is one body and one spirit as you are all led into one hope of your vocation there is one Lord one Faith one Baptisme one God and Father of all c. XVI The principal end of the Church is Gods glory the proximate our salvation XVII Of the adjuncts we must observe her Titles and Notes XVIII For her titles she is called One Catholick and Holy XIX Christs Church is one in respect of the form now explained XX. She is Catholick in respect of the union of time place and persons The Church Catholick hath a treble signification 1. A very general one to wit of the whole society of men and Angels 2. A more particular of the company of all elect men 3. Most special of all of the visible militant Church XXI She is Catholick in respect of time because she hath not utterly failed since the beginning of the world but still there hath been some visible Church As the light of the Moon decreaseth though her substance never wasteth even so although the light of the Church is sometime clearer sometimes obscurer yet she remains the same still and visible too not to Hogs eyes but to the godly XXII In respect of place and persons she is Catholick because she is not tied to place and persons Matt. 24.14 15. This Gospel shall be preached through all the world Act. 10.34 35. Of a truth I perceive that God is no accepter of persons but in every nation he that feareth him and worketh righteousnesse is accepted with him XXIII The Church is holy in common because of her calling and covenant but particularly in respect of the Elect who are holy in Christ by an imputed righteousnesse begun in them Concerning the holinesse of vocation God saith to Moses Deut. 7.6 Thou art a holy people to the Lord thy God Of imputed and begun holinesse Paul 1 Cor. 6.11 But you are washed but you are justified in the name of the Lord Jesus by the Spirit of our God XXIV The inherent holinesse of the Church in this life is imperfect except in respect of Christ who by his perfection covers her imperfection and in the hope of future perfection Eph. 5.26 27. Christ hath loved his Church and hath given himself for her that he might sanctifie and cleanse her with the washing of water by the word that he might present her to himself a glorious Church not having spot or wrinckle or any such thing but that she might be holy and without blemish XXV Therefore the Church is not free from all errour as the Papists say for although the Catholike Church doth not so erre in the fundamentals of Faith as to fall off utterly yet she is not quite exempted from errour seeing there is no member of her perfect in this life as for a particular Church she may both erre and become a harlot Hence the Church of Rome which in the Apostles time was like the woman cloathed with the Sun having a Crown on her head and the Moon under her feet is so degenerated that she is likened to the Whore sitting upon the Beast Rev. 12.1 and 17.1 c. XXVI The notes of the visible Church are the pure Preaching of the Word and lawful administration of the Sacraments We spake above of the Notes of the invisible Church that they depended upon the works of Vocation for the notes of the Elect specially called and of the visible Church are the same But here these notes are onely
either ordinary or extraordinary the ordinary is publike or private the publique is ecclesiastical or politique the ecclesiastical is that which handleth spiritual things This is either proper to publique persons in the Church or common to the whole Congregation The proper is that which is executed by any Minister of the Church according to his calling The Ministers are they to whom God hath committed the charge of his flock The RULES I. No man can have the charge of a Church but he that is lawfully called II. No man is to be forced to undertake the Ministery III. Ministers are not to be debarred from Marriage 1. Cor. 9.5 Have not we power to lead about a wife a Sister as well as the rest of the Apostles and brethren of the Lord and Cephas 1 Tim. 3.2 A Bishop must be without reproofe the Husband of one Wife and v. 4. One that ruleth well his own house having his children in subjection with all gravity Ministers are either ordinary or extraordinary They were extraordinary whom God raised upon extraordinary occasions either to establish a new government in the Church or e se to repaire the old government when it was decayed Such were the Prophets in the Old-Testament But in the New John Baptist Christ the Apostles Prophets that is such as were furnished with the gift of interpreting Scripture Evangelists that were the companions of the Apostles and supplyed their roomes in their absence Pastors to rule and teach the Churrh and Doctors for the Schools Eph. 4.11 The RULES I. The marks of extraordinary Ministers were extraordinary gifts II. Such were the gifts of Prophesie Tongues and Miracles III. These extraordinary gifts continued so long as it pleased God and the Churches necessitie required them which being taken away the ordinary Ministery succeeded Ordinary Ministers are they who be furnished with ordinary gifts and an ordinary calling And these are Pastors Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacraments to them and to watch over them The RULES I. The name of Bishop belongs to all Pastors 1 Tim. 3.1 II. Although this custome prevailed in the Church that he who had the charge of the Diocesse of particular Churches was named Bishop yet the name of Universal Bishop belongs to none There are Doctors who in the Schooles teach Youth the grounds of Truth which they may afterward professe in the Churches The RULE Pastors differ from Doctors in this That they have the charge of the Church these of the Schools They are to move the affections these to informe the understanding of their auditors Presbyters are godly and grave men joyned to assist the Pastors in such things as are fit for the good order of the Church in visiting of the sick in observing disordered livers and such like Deacons and Diaconesses of old were they who had the charge to gather and distribute the Church-goods Act. 6.1 c. 1 Tim. 3.1 c. The RULES I. The collection and distribution of Church-goods is of Divine right This appears by the Oeconomie of the Old Testament for by the command of God Tithes were gathered for the Priests Levites and poor In the New-Testament Christ refused not the money that was offered by godly rich persons Luke 8.3 out of which he sustained his Disciples and friends and the poor also Job 13.19 In the Apostles time the Deacons had charge of the Church-goods Act. 6.1 c. II. As we reprove the covetousness of the Romish Church supported with horrible superstition and idolatry in the gathering of Tithes and other Church-duties as likewise their profuse wasting thereof upon their pomp and luxury so among Protestants they grievously offend God and the Church who unfaithfully dispense these goods Thus of the proper administration the common consisteth in the calling of Ministers in the well ordering of the Church in judging of Doctrine and controversies and in the use of the Keyes The calling of the Ministers is the choosing of fit men for the Church into the Ministery after tryal had of their life and doctrine and an introduction of them by some solenm Rite into the possession of their Office The RULES I. The chief efficient cause of this vocation is God who inwardly calls Ministers and furnisheth them with his gifts but the ministerial cause is the whole Church or at least the representative consisting of Pastors and Presbyters or other Church-men and not the Bishop or Pastor alone For the Apostles never challenged to themselves alone the right of Election Act. 1.23 and 6.5 and 14.13 II. Three things are required to a lawfull calling triall election and confirmation III. Triall is both of life and doctrine and the life must be first tried before doctrine for he is not to be admitted to the triall of Doctrine whose conditions are not to be endured IV. The manner of Election is this After the pouring out of fervent prayers to God the persons being named out of whose number one is to be chosen either by the vocall suffrages of all or of the greatest part or else by holding up of hands that one is elected V. Confirmation is the introduction of the parties elected in which publike prayers being premised he is recommended to the Church and his calling is confirmed by imposition of hands VI. The Pontificians falsly say that this is an unlawful calling which is done by the Presbyters without the Bishop For Bishops have not by Divine right greater power and authority VII The Reformed Church hath ratified the calling of them who in our fore-fathers time reformed the Church not as if it proceeded from Popery as a bunch or swelling of the Church but as principally they were called by God and furnished with gifts They object that such men were called under Popery but that their vocation is expired since they fell off We answer that they are falsly accused of falling off for they have not fallen off from the Gospel to the preaching of which they were called even in Popery but from the corruption of the Gospel neither have they cause to cry out that they were called to preach the doctrine of the Romish Church for whereas they comprehend their doctrine under the title of the Gospel the Minister who observeth that in very truth it is far from the Gospel he by the right of his calling might contradict the same Although then they have revolted from the Romish Church yet they have not revolted from their calling VIII Neither can they produce any thing whereby they may infringe the calling of our Ministers performed according to the former Rules above handled For 1. When they ask by what right we teach We answer the same that Christ did to those that asked the same question Mat. 21.14 The Baptism of John whence is it from heaven or from men Even so we say the doctrine of our Ancestors which is preached among us at this day whence is
Extraordinary is when necessity requiring a Councel is gathered A Councel is a Meeting enjoyned by the Civil Magistrate or the common consent of the Church in which men endowed with the gifts of the Spirit and lawfully chosen for this purpose undertake the Churches cause and out of Gods word define it And this is either oecumenical and universal or else particular Particular is National or Provincial The RULES I. A Councel must be called by the Magistrate if he be Faithful If he be an Infidel either it is to be procured by Petition or if he be an open enemy to the Councel it must be held by the Churches common consent necessity so requiring it II. The Persons which should be present at the Councel are the Civil and Ecclesiastical Presidents so many Scribes and fit men chosen for this purpose Neither are private men to be altogether excluded who may be present at the handling of Doctrinal points but not in matters of Scandal which charity ought to cover III. The matter which is to be handled in the Councel or Synod are Church-businesses which are of weight and worthy of serious consideration IV. The form of the Councel consisteth in a religious and orderly disquisition of the truth V. It will be religious if after fervent prayers to God all things be tryed by Scripture as by an infallible rule VI. It will be orderly if every man be mindfull of his duty VII It is the part of the Civil President to gather the Councel to protect it being gathered to prohibit all violence and disorder to cause proclaim the Decrees lawfully made and to curb the refractory VIII The Ecclesiastick President is to propose the Question to moderate the Disputation by the advice of his Assistants to ask their Opinion and by Notaries to record the Decrees IX The rest of the Delegates are to propose their opinion calmly and roundly or to assent to him that spake before if his opinion was right X. The presidencie that the Pope claimes over Councels is far from this form who neither consulteth with Scripture nor asketh the opinion of his Assistants but obtrudes his Dictates to be confirmed by the Councel XI The form of the Councel of Jerusalem was far otherwise in which every man might lawfully utter his opinion Paul and Barnabas had as much freedom to speak as Peter and after their opinions had been canvassed to and fro James at length concludes Act. 15. v. 6.19 XII The end of Councels is peace and truth in the Church XIII As far as Councels agree with Scripture so great is their authority neither are they more exempted from erring then the Church her self What credit we are to give to Popish Councels may be seen both by the opposition of Councels one to another as likewise by their impious Decrees The Councels of Constance and Basil subjected the Pope to the Synod but that of Trent on the contrary extols the Pope above all Councels The second Councel of Nice impiously thrusts out the second Commandment and that of Constance sacrilegiously robs the people of the Cup in the Lords Supper CHAP. XXVII Of the False Church THus in two Chapters we have considered the Church in her self Now of the False Church which is opposite to her and her enemy The Churches enemies are either open or secret These are called in Rev. 20.8 Gog and Magog that is covered and uncovered Her open foes are Heathens Jewes and Mahumetans The Heathens are they who feign paint and worship false and fictitious Gods The Jews deny the Trinity and the coming of the Messiah and interpret carnally what is spoken of Christs kingdom in the Prophets spiritually The Mahumetans preferre their Mahumet to Christ and their Alcoran to the Scriptures which Alcoran that Impostor compiled by the help of a Nestorian Monk and an Arrian out of the sink of Gentilisme Judaisme Mahumetisme Arrianisme and other heresies The hid or counterfeit enemies are either false Christs or Antichrists False Christs are they who brag themselves to be Christ As Simon Magus Barcochab Moses Cretensis David Georgius and such like Antichrists are commonly all Heretiques but particularly and by way of excellencie that great Antichrist 1 Joh. 2.18 Little children now is the last time and at ye have heard that Antichrist would come even now many Antichrists are begun 1. c. 4. v. 3. Whatsoever spirit doth not confesse that Jesus Christ is come in the flesh he is not of God but this is that spirit of Antichrist of whom you have heard that he was to come and that he is now in the world Heretiques are they who maintain stubbornly against the plain light of truth any doctrine which overthrowes directly or by necessary consequence the fundamentals of Christian faith The RULES I. Not every Error makes an Heretick For either there is an error against the foundation as that of the Arrians and Marcionites of whom they denied the divinity of Christ these his humanity Or about the foundation so the Papists erre while they teach Transubstantiation which overthrows the truth of Christs humanity Or besides the foundation such errors are by Paul compared to hay wood c. 1 Cor. 3.12 II. An Heretick is made 1. by an errour in or about the foundation 2. by conviction 3. by contumacie III. Not every Schismatick is an Heretick He is a Schismatick who without hurting the foundation of Faith departs from some Ceremony of the Church out of ambition The great Antichrist is he who under the name of Christs Vicar persecutes him The RULES I. The name Antichrist belongs not to one person alone but to a whole state or order of men as it were in the same kingdom succeeding each other Even as the word of High-Priest He is not then opposite to Christ as one person is to another in respect of substance but he is opposite to him in respect of quality or office II. The Papists will have Antichrist to be one particular man a Jew of the Tribe of Dan the Jews Messiah and the restorer of their Religion who shall reign at Jerusalem three years and a half shall fight with Henoch and Eliah shall offer to ascend to Heaven from Mount Olivet but shall be destroyed by Christ III. But we out of Scripture describe Antichrist thus 1. That he is a man at one time one but in succession of time an order of men in the same state succeeding each other 2. Raised by Satan 3. A Christian in name onely 4. In very deed Christs enemie 5. Sitting in the Temple of God as God 6. Reigning in that great City which ruleth over the Kings of the earth 7. Seducing the Inhabitants of the earth with lying wonders 8. Setting a mark on his followers 9. Full of idolatry ambition avarice cruelty and impurity 10. Revealed in the last times 11. He shall be destroyed by the breath of Christs mouth and shall be overthrown by his own lovers and utterly abolished at Christs glorious coming If
Therefore we conclude that a man is justified by faith without the works of the law c. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merit and by works Gal. 2.21 If righteousnesse is of the Law then Christ died in vain 3. By faith and by works Rom. 3.28 We conclude then that we are justified by faith without works 4. To be justified by imputed justice and by works Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnesse II. If by justification all matter of bragging is excluded that God only may be glorified then we are not justified by works Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God v. 23. They have all sinned and come short of the glory of God v. 27. Where is boasting then It is excluded By what law of works nay but by the law of faith The Pontificians here say that in these places are meant only ceremonial works But he who will observe that catalogue of works rehearsed c. 1 2 3. ad Rom. shall find that not only ceremonial but moral works also are meant III. If we be justified by works then they are either such as go before or follow after regeneration But with neither of these are we justified for before regeneration our works are meerly evil and after imperfectly good XIX The effects of Justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedome from sin not only in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa 53. Neither are the Elect chastised by God that they might satisfie but that they might be proved and bettered XX. Imputed righteousnesse is perfect and equal in all believers The imperfection of our faith is no hinderance for as the same Jewel is touched by the firm and infirm hand so is the same Justice of Christ obtained by the strong and weak believer XXI The same is never to be lost For the gifts of Vocation are without repentance Rom. 11.29 XXII It is also one Therefore when the Saints who are justified pray for forgivenesse of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Justification before God if by faith Justification before men is by works Of this see Jam. 2.24 You see then that man is justified by works and not by faith alone Which saying is not contrary to that of Rom. 3.28 We conclude then that man is justified by faith without works For there is meant that justification which is before men but here that which is before God there is understood historical faith which worketh not by charity but here that faith which is true and lively Others say that man is justified by works not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification follows Justification as the light follows the sun This is that free action of God which sets at liberty the faithful ingraffed into Christ and justified by the Spirit more and more from their native corruption and renews them to his image that they may be fitted by good works to glorifie God The RULES I. To sanctifie in this place is not to separate from profane use or to dedicate to holy uses but habitually to make holy In the former signification we are bid to sanctifie the Sabbath II. It is called regeneration renovation conversion penance repentance and glorification Yet these words are ambiguous for the word regeneration renovation conversion is either equivalent to vocation and the gift of faith or it signifieth newness of life when in the very act man dieth to sin and liveth to righteousness in the first sense it goeth before justification and is the cause thereof in the latter it follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much differ as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is of the minde this of the heart that wicked men may also have this onely the godly Albeit this difference doth not still hold It is called glorification by way of inchoation or beginning as it is a forerunner of future glorification III. The efficient cause of this is in general the whole Trinity particularly and in respect of the terminus the Holy Ghost for this end sent by Christ Hence he is called the Spirit of Sanctification Rom. 14. IV. The internal impulsive cause is Gods free bounty Tit. 3.4 5. But after the kindness and love of God our Saviour appeared toward man not by works of righteousness which we had done but according to his mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost V. The external impulsive cause is Christ with his merit and efficacie Ephes 5.25 Christ loved his church and gave himself for it that he might sanctifie it VI. The external instrumental cause is the doctrine of the Law and Gospel but the internal is Faith the root of good works VII To these we may adde extraordinary means whereby God casteth down the proud and raiseth the humble such are afflictions miracles terrours c. VIII In the first regeneration or vocation man is meerly passive but in sanctification when he is endowed with saving faith he is the chief agent of his own actions yet not without the special grace and motion of the Holy Ghost IX The matter of sanctification is the whole man with his intellect will and affections 1 Thes 5.23 Now the very God of peace sanctifie you throughout and I pray God your whole spirit soule and body be preserved blamelesse untill the comming of our Lord Jesus Christ X. The form is expressed in two acts in the aversion from evil and conversion to good a that is called the mortification of the old man this the vivification of the new man b that a crucifying and burying this a resurrection c a Psal 34.15 Isa 55.7 b Eph. 2.1 Col. 3.9 10. c Rom. 6.2 c. Gal. 2.20 XI The end of this is Gods glory our salvation and certainty thereof for there is no signe of election more evident 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessell unto honour sanctified 1 Joh. 3.3 And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in them between the flesh and spirit so long as they live Rom. 7.19.23 24. Gal. 5.17 XIII
was the instrument used to propagate Christianity 8. Christ is so far from using violence that he will rather suffer the tares to grow with the good corn then pluck them by force 9. We find that violence is rather a hinderer then a furtherer of Religion for the more that men are persecuted for their conscience the more eager they are to hold it The stronger the wind blowes so much the faster doth the traveller hold his cloak The blood of Martyrs hath evermore been the seed of the Church 10. The forcing of Religion hath been the cause of much mischief murthers disorder and changes in States therefore the wise Romans permitted the Jewes after thy were subdued to use freely their own Religion neither did they force any of their conquered Nations to accept the Roman religion 11. Where violence is used there can be no justice 11. Nor God for he is not to be found in earthquakes whirlwinds and fire but in the soft and still voice 13. The forcing of Religion is the maintaining of hypocrisie for all such are hypocrites who are forced to professe outwardly what inwardly they hate 14. The forcing of Religion is the undoing of Religion for it s most dangerous enemies are the secret enemies that lurk in the bosome of the Church they 'll kisse Religion with the mouth and in the interim stab it with their hidden knife 15. Faith is the gift of God being a theological vertue infused not acquired if it be not then in our own power to believe till it be given us from above how can it be in the power of any other to make us believe how can they force us to take that which is not given to professe that which we have not received Religion is to be taught not to be forced IX Religion may be defended by Arms but not propagated by Arms. Examples of pious Kings the Macchabees Emperours as Constantine and Theodosius shew this X. Reformation of Religion belongs to the Prince or Magistrate After the examples of Moses Joshua David Asa Jehosaphat Hezekiah Josiah Constantine Theodosius c. XI If a Magistrate proves the Churches enemy and will not be intreated to give way for a Reformation then it lies upon them to reform whom God hath furnished with necessary gifts for that purpose neither in such a case must we stay for consent of Church or Bishops Examples are in Gideon Jehoiadah Macchabees Apostles c. Sure if our Predecessors had stayed for the Popes consent there had never been a Reformation Contrary to true Religion are Epicurisme and false Religions CHAP. V. Of works belonging in special to the Second Commandment IN true Religion we must consider its parts and time appointed by God The parts are two to wit the Forme or rite whereby God will be worshipped in his Church and the Sanctification of his Name all the rest of our life The form of his worship is that which he hath prescribed to us in his Word which is handled in the Second Precept the summe whereof is this That God should be worshiped in such manner as he hath prescribed This appears by the right Analysis of the second Command which is foolishly confounded with the first For as in the first Command is set down who must be worshiped for God so in this second is shewed after what manner he will be worshipped And as in the first internal idolatry is contrary so in the second external is opposed to this worship The parts of this Command are two a Prohibition and a Confirmation Of the Prohibition there are two branches the first is of the making the second of the worshiping of Idols Of the making he saith Thou shalt not make to thy self any graven image or likenesse c. which he illustrates by enumeration of particulars following to wit of any thing in heaven above or in the earth beneath or in the waters under the earth The veneration of idols is declared two wayes 1. By bowing to them 2. By worshiping of them The Confirmation contains a threatening and a promise both are illustrated from the nature of God and from the object In the one he describes himself to be a jealous God visiting iniquities c. In the other merciful In the one he denounceth punishment to the third and fourth generation of them that hate him but in the other his mercy to the thousand generation of them that love him It is easie then to see what is the summe of this precept by the proceeding thereof 1. From the particular to the general for Idolatry is forbid with all such rites as are either contrary to or not contained in the Word of God 2. From the negation to the affirmation of the contrary for it is commanded that we worship God in that way which he hath prescribed to us In the rites prescribed to the Church we must observe both the helps and parts thereof The parts are the right use of the Word and Sacraments and Prayer The right use or handling of the Word and Sacraments is when the one is preached the other administred according to Christs institution Prayer is whereby we speak to God in the true and humble contrition of heart of such things as are agreeable to his holy will This consisteth in calling upon God or in giving of thanks The Rules I. The common efficient cause of Prayer is the whole Trinity but in particular the Holy Ghost Whence he is called the Spirit of Prayer Zach. 12.10 II. The impulsive cause on Gods part are his Commands a Promise of being heard b his majesty c his goodnesse d his benefits e But on our part is out need which is gathered by the consideration of our wants calamities tentations and dangers c. a Psal 22.8 50.15 Isa 55.6 b Mat. 7.7 1 Tim. 2.1 Jam. 1.17 Isa 65.24 and other places now alleadged c 2 King 19.15 d Psal 86.4 5. e Psal 34.5 103.2 c. III. The matter of Prayer are things obtained and to be obtained IV. The form or Idea of true and religious Prayer is the Lords Prayer The parts of this are four the Preface the Petitions the Confirmation and Conclusion The Preface is this Our Father which art in heaven Set down to this end that our minds may be disposed 1. To docility for it shews who is to be invoked to wit that God who in Christ is made our Father by adopting us for his sons 2. To humility because he is not an earthly but an heavenly Father 3. To assure us we shall be heard For he will hear us because he is our Father and can hear us because he is in Heaven 4. For charity because we are taught to say Our Father Of the Petitions there be two ranks the first is of them that concern God the first and chief whereof is Hallowed be thy Name to this the the two latter are subordinate Thy kingdome come thy will he done on earth as it is in heaven The
latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the 4. Petition Give us this day our daily bread For the future the two latter And forgive us our trespasses as we forgive them that trespasse against us And lead us not into tentation but deliver us from evil That hath reference to the gift of justification this of sanctification The Confirmation fellows in these words For thine is the kingdom the power and the glory for ever and ever By which we are taught 1. that God likes our Prayers because he is our King for His is the Kingdome 2. That he can hear us for His is the Power 3. That he will hear us for His is the Glory 4. That his love towards us is unchangeable for he is so for ever and ever The Conclusion is in the particle Amen by which we witnesse that we have prayed seriously and with confidence to be heard V. The end of Prayer is Gods glory and our salvation For this is the Alpha and Omega of Prayer hence the Petitions of the Lords Prayer begin with Gods glory and end in our salvation VI. Great are the effects of Prayer not as if there were merit in it for the work wrought the force is in Gods promise rather then in the prayer VII The Object to which Prayer is directed is the whole Trinity yet so that all the Persons conjunctly or either of them severally is called upon That the Father is to be called upon is not doubted The Son is called upon by Stephen Act. 7.59 yea all the Angels worship him Heb. 1.6 The Holy Ghost is called upon with the Father and Son by John Rev. 1.4 5. And that Angelical hymne Holy holy holy c. is applied to the Sonne Joh. 12.41 and to the Holy Ghost Act. 11.26 27. VIII The object for which we pray are the living not the dead and such as sinne but not to death For God will not be intreated for those who sinne unto death 1 Joh. 5.16 For the dead we must not pray because they are either damned or blessed if damned our prayers are fruitlesse if blessed needlesse IX The object against which we pray are Gods open enemies We ought not presently to pray for their eternal destruction but we are to beseech God that with his mighty hand he would humble and convert them otherwise eternally to plague them if they will not be converted The imprecations of the Prophets are not to be imitated by us rashly for it is hard to discern those who sinne to death and those of whom we have good hope X. Prayers should be joyned with an humble confession of our sins with a true and firm confidence and a constant purpose of repentance XI External gestures decently used availe much both to excite and to testifie the devotion of our souls So much of the parts and of that forme whereby God will be worshipped of us the outward helps follow whereof be Fastings and Vows Fasting is an abstinence from meat and drink undertaken for a time that the lasciviousnes of the flesh may be subdued and God with the greater fervencie may be called upon The RULES I. Fasting is either forced or voluntary That is the poore mans for want of meat this of them who want not meat The voluntary Fast is either Natural Civil or Ecclesiastical Natural is that which is undertaken for healths sake the Civil is that which is enjoyned by the Magistrate in some publique affairs Ecclesiastical is that we defined II. Ecclesiastical fasting is private or publique III. Private is that which one enjoyns to himself or his family for some private causes Examples are Job 1.12 2 Sam. 3.36 and 12.16 Nehem. 1.4 IV. Publique is that which is commanded by the Magistrate or the Church for some publique causes especially when calamities are at hand Examples 2 Chron. 20. Hest 4. V. In a true Fast the manner and end are to be considered VI. For the manner true fasting consisteth not in choice of meats but in abstinence from all meats 2. Not in external abstinence from meat but in abstinence from sin Isa 58.6 c. Joel 2.12 VII There ought to be no other end of Fasting but onely to give our selves more earnestly to prayer and divine worship to beat down the lasciviousnesse of the flesh to witnesse our humility before God and our repentance before our neighbour VIII Fasting is not tied to certain times as in the Old Testament but ought to be undertaken freely upon urgent causes and necessity So much for Fasting A Vow is a promise made in a holy manner to God of things lawful to witnesse our readinesse to serve God The RULES I. A Vow in this place signifieth a religious Promise not prayers or desires II. A Vow is either general or particular That is of things commanded and is required of all men such is the Vow of Baptisme this is of things lawful and is undertaken for some private cause that is a part of divine Worship this is onely a help thereto III. A particular Vow is considered in its efficient matter forme and end IV. For the efficient they are excluded from making a vow who want as yet the use of judgement and reason 2. Who are not masters of themselves but are subject either to Parents or Husbands Numb 6. V. The matter of a Vow is a thing lawful and in our power VI. The forme consisteth in the deliberation of the minde in purpose of the will and in the promise either internal or external also VII The end is to testifie thankefulnesse of minde or to exercise some private discipline A Vow of the first kind is when one that hath escaped a sicknesse or danger doth consecrate to God something by Vow as a token of his gratitude A Vow of the latter sort is when one by Vow abstains from something in it self lawful yet dangerous to him as Wine c. VIII The subject to whom we ought to Vow is God onely IX A Vow before it is made is arbitrary but being lawfully made it is to be kept Psal 76.12 Vow and pay unto the Lord your God Hitherto of the true manner of worshipping God to which are contrary the intermission of it and false worship And this is threefold in respect of the object for either it is not commanded by God or else it is expresly prohibited by him or being commanded is directed to some other end The manner of worshipping God not commanded is called Wil-worship to wit a worship devised by mans brain Paul opposeth this kinde of worshipping God to Christian Liberty Col. 2.20 21 22 23. Therefore if you be dead with Christ you are freed from the rudiments of this world Why as though living in the world are you subject to ordinances touch not taste not handle not which all are to perish with using after the commandments and doctrines of men which things have indeed
opposite the contempt of Inferiours the want of love astorgie and such like Of the contempt of inferiours God speaketh Deut. 17. v. 20. Let not his heart be lifted up above his brethren of Astorgie or want of affection Christ speaketh Mat. 7.9 VVhat man among you is there that if his Son aske him bread will give him a stone The Justice of Superiours is whereby they endeavour that every inferiour have his due This is performed by the Magistrate whilest he keeps both Tables of the Law whilest he promotes and defends the true Religion as we shewed in the former Book in the doctrine of the true Church they practise the same justice in making laws punishing offenders rewarding the keepers of it and in defending their Subjects against unjust force To this is opposite the neglect of justice and tyranny Of the neglect of justice see Esa 1.23 They judge not the fatherlesse neither doth the cause of the widdow come unto them Of injustice and tyranny in the same place Thy Princes are rebellious and companions of thieves God reproveth this mos severely Ezech. 34. in the Pastors of the people of Israel Parents also offend either by too much indulgence as Eli 1 Sam. 2. or by too much rigour as Saul 1 Sam. 14. Sedulity which is also called diligence fidelity vigilancie is a vertue whereby Superiours willingly undergo the labours of their offices and endeavour by the gifts they have received from God to help their Inferiours Of this vertue the Apostle speaks Rom. 12.8 He that rules let him rule with diligence the same is urged by Paul to Ministers and Elders Act. 20.28 Take heed to your selves and to the whole flock in which the holy Ghost hath made you overseers Parents shew this when they nurture their children in the fear of God Ephes 6.4 and when they lay up for them things temporal 2 Cor. 12.14 To this is opposite Sloth and businesse about impertinent things Against Sloth God cryes out Jer. 48.10 Cursed is he that doth the work of the Lord negligently of impertinent businesse Peter speaks 1 Pet. 4.15 Let none of you suffer as a murtherer or a thiefe or an evill doer or as a busie-body in other mens matters CHAP. X. Of Vertues and Works belonging to the Sixth Commandment HItherto of the duty of Superiours to their Inferiours and on the contrary Now follows the duty of each man to his neighbour and this is imployed either about the inward or outward good things of men Their inward good things are life and chastity Of life we are to handle in the sixth precept the summe whereof is that we preserve our own and our neighbours life Thou shalt not kill is a negative precept out of which is gathered this affirmative Thou shalt preserve thine own and thy neighbours life The vertue then commanded here is the study of preserving our own and other mens lives The conservation of our own life consisteth in the lawful use of lawful means of which kind are meat and drink recreation physick avoiding of dangers and driving away of injuries The RULES Then is the repelling of an injury lawfull when it is done 1. In the continent or sober 2. In case of necessity 3. Without desire of revenge or hurt but so that we intend onely our own conservation and defence from injuries To this conservation of our own life is opposite the neglect of it as also the dâ—stroying of it violently by our own hands unlawful preserving of it They who neglect the means of preserving life they sin by omission but they that put violent hands on themselves sin by commission Now there be certain degrees of self-murther for either it is done directly by Sword Halter or Poyson or any such way or else indirectly so they kill themselves who rashly and wantonly expose themselves to danger as Wrestlers Rope-dancers Drunkards Gluttons c. the unlawful preserving of life is which is done by lying or such like means The study of preserving our neighbours life is when not onely we abstain from hurting it but we love his life and preservation and defend it according to our power To this is opposite the neglect of it and unjust slaughters hatred cursing and railing or upbraiding of any offence commited or inhering infirmities An example of neglect is in them who when they may defend those that unjustly suffer death doe not Prov. 24.11 If thou forbear to deliver them who are drawn unto death and those that are ready to be slain if thou sayest behold we know it c. How grievous unjust slaughter is which is done not of private desire and not by the Magistrate or publike authority and how grievous a punishment this deserveth may be seen Gen. 9.6 Who sheddeth mans blood by man his blood shall be shed because God made man after his image Of hatred thus saith John 1 Epist 3.15 VVhosoever hateth his brother is a man-slayer Of evil speaking or cursing Christ saith Mat. 5.22 VVhosoever shall say to his brother Racha shall be in danger of the Councel but whosoever shall say thou fool he shall be in danger of Hell fire To this study are subordinate two kindes of vertues some whereof conduce to with-hold our selves and some to with-hold others and deterre them from murther Of the first kind are Innocency Mildenesse Clemency Moderation Innocency is when we avoid all means of hurting our neighbour To this is opposite Injury in word and deed and counterfeit innocency That words are injurious and hurtful to mans life is manifest for he is not esteemed to live but he that lives well Hence Christ accounts evil words murther Matt. 5. of counterfeit innocency we have in Pilate an example in washing his hands Matt. 27. Mildenesse is a vertue whereby we curbe and bridle our anger that it may not wax inordinately hot Matt. 5.5 Blessed are the meek for they shall inherit c. To meeknesse is opposite Anger unjust wrath too much gentlenesse or want of just anger and desire of revenge Of anger Solomon saith Eccles 7.9 Be not hasty in thy spirit to be angry Of unjust anger Moses Levit. 19. v. 18. Thou shalt not avenge nor bear a grudge against the children of thy people Of Eli the Priest's too much gentlenesse we read 1 Sam. 2. The desire of revenge is condemned in the place of Levit. 19. above alledged Clemency is a just moderation in inflicting of punishments To this is opposite Cruelty and fiercenesse and too much Indulgence Both sinnes are kinds of murther for by too much rigour and too much indulgence we sinne against the life of our neighbour He hurts the good that spares the evil Moderation is a vertue much like to Clemencie whereby we are content to part with our right either for the publike good or for the good of them who offend or for avoiding of scandal This differs from Clemencie because this is properly ascribed to the Magistrate but moderation is required of all Christians Phil.
Testimony doth monstrate but not demonstrate it shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is but the Holy Ghosts Testimony shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cause The swasive power is in the Church but the perswasive in the Spirit onely The Churches Testimony begets an opinion but the Testimony of Scripture begets Science and a firm Faith X. The Canonical Books of Scripture are partly of the Old partly of the New-Testament To the Old belong the five Books of Moses Josuah Judges Ruth these Books are single the Books of Samuel of the Kings of the Chronicles are double The Books of Hester Job Psalms Proverbs Ecclesiastes Canticles the four greater Prophets and the twelve lesser are single Now of the New-Testament are The four Evangelists The Acts of the Apostles The Epistles of Paul To the Romanes one To the Corinthians two To the Galathians Ephesians Philippians and Colossians single To the Thessalonians and Timothy double The Epistles of Peter two of John three of James and Jude single and the Revelation XI But for the Books of Tobiah Judith Wisdom Ecclesiasticus Esdra 3 4. of the Macchabees 1 2 3. of Baruch 1. The Prayer of Manasses The Epistle of Jeremiah The Additions to Daniel and Hester Although they may be read with profit yet they come short of that Authority which is in the Canonical Books for proving Articles of Faith and therefore they are called Apocrypha that is hid or obscure The reasons be these 1. Because they were not written by the Prophets but they have been written for the most part since Malachi the last of the Prophets 2. Because they are not written in the Stile or Phrase of the Prophets or in the Hebrew Tongue 3. Because they are never alledged in the New-Testament 4. Because in reading of them we finde many passages contrary and inconsistent with Canonical Scripture besides many fabulous and repugnant to Faith and Piety XII The Holy Scripture is sufficient to Salvation 2. Tim. 3.16.17 The whole Scripture is by Divine inspiration and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect and throughly furnished to every good work XIII Therefore as the constitutions of the Church conducing to the right usage of outward Rites are in their own place to be regarded so no tradition is to be admitted as necessary to salvation except the Scriptures The Romanists do not only fight for Popish Traditions but also equall them nay prefer them to the holy Scripture but we are content to rest in that command of God which forbids to adde to or take away from his word Deut. 4.2 5.32 12.32 Rev. 22.18 XIV The search of holy Scripture is injoyned to all Christians Joh. 5.39 Search the Scriptures Colos 3.16 Let the word of God dwell plentifully among you Neither is that obscurity of holy Scripture which the Pontificians pretend any obstacle to this our assertion for though it be obscure in some places yet in other places it explains it self and delivereth the prime Articles of Religion with great perspicuity XV. Therefore the Translation of the Bible into vulgar Tongues is necessary XVI Yet no translation is authentical but that which agreeth with the Original fountains of the Hebrew and Greek XVII Although the Interpretation of Scripture is committed to the Church yet the onely Supream Judge of this Interpretation is the Holy Ghost speaking in it Esay 59.21 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thee 2 Pet. 1.20 21. So that you first know this that no prophesie in the Scripture is of any private motion for the prophesie came not of old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Therefore sacrilegiously do the Pontificians arrogate to the Church of Rome or to the Pope alone this right of supreme Judge XVIII The sense and meaning of each Scripture is but one yet in the Prophesies of the Old-Testament it is composed of a history and mysterie For example Hos 11.1 In these words When Israel was a child then I loved him and called my sonne out of Egypt The sense is compounded for literally and historically they are to be understood of the delivery of the Israelites out of Egypt but typically and mystically of Christs calling out of Egypt Mat. 2.15 XIX The meanes to find out the true sense of Scripture are Frequent prayers the knowledge of Tongues the looking into the Fountains the consideration of the scope and argument the distinction of proper terms from figurative the logical analysis or noting of the causes the circumstances the passages going before and coming after the comparing of obscure places with cleerer of like with like and of disagreeing places with each other lastly the analogie of faith XX. As God is the proper and prime object so is he also the principal and supreme end of Divinity XXI Whereas then the chief end and the chief good are one and the same thing it is manifest that Christian Divinity onely doth rightly teach us concerning the chief good XXII The subordinate end of Divinity is our salvation which consisteth in the union and fruition of God The parts of Divinity are two The first is of the knowledge of God the second of the worship of God The first containeth faith or the things to be believed the second works or the things to be performed THE FIRST BOOK OF THE KNOWLEDGE OF GOD. CHAP. I. Of the Essence of GOD. GOD is a Spirit existent eternally in himself One in Essence Three in Persons Father Sonne and Holy Ghost God is known in himself and in his works In himself he is known absolutely in his Essence relatively in the Persons Gods essence is known * A. R. * The knowledge we have of God here is nominal not real 2. Confused not distinct 3. From his effects à posteriori 4. By way of negation we know what he is not rather then what he is 5. By way of eminencie we know that what perfection is in the creature is more eminently in him 6. By the motions of things we gather there must be a chief mover 7. From the degrees of entity truth and goodnesse in the creatures we collect that there must be one chief entity truth goodnesse c. 8. From the possibilities and contingencies that are in all things we inferre there must be one chief necessary entity by his Names and by his Properties The names of God are either taken from his essence as Jehovah Jah Eheje to which in the New-Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods chief and most proper Name For it is derived from the