holy â—host dwelling in him and cleansing his heart to entertaine him as t is written yee are the temples of the living God 2. Cor 6. 16. 2 The holy Ghost proceeding of the Father and the Sonne is truly God See Act 5. 3 4 1. Cor 3 16. 1. Cor 6. 19. 1. Cor 12. 4 5 6. 2. Cor 6. 16. Isaâ— 6. 19. Act 28 25. Therefore we are commanded to baptize in the name of the Father Sonne and holy Ghost Math 28. 19. So the Apostle 2. Cor 13. 13. in his prayer uniteth the three persons it appeareth that he is God by his effectuall working he regenerateth Joh 3. 6. sanctifieth teacheth us all truth Joh 14. 21. 26. sealeth up our redemption Ephes 1. 13. he giveth utterance to his speakers Math 10. 20. dictateth the holy Scriptures 2. Pet. 1. 21. he appointeth overseers of the Church Act 20. 28. foretelleth things to come 1. Tim 4. 1. which is an evident argument of his Godhead 3 The holy Ghost is essentially in God the Father and the Sonne and so proceedeth of them not as a part of them for no infinite hath parts and he is equally God with the Father and Sonne nor as parting from them nor as the creatures are in God which are not of his substance and being though in him they live move and have their being but hee is of the same eternity substance power and Majestie in the unity of the Deity His proceeding is spoken of in Scripture Joh 15. 26. Whether we speake of his essentiall eternall proceeding or of that admirable effusion of his graces on men in ordinary or extraordinary gifts Act 2. 2. Gal 4. 6. these three are one 4 Though the holy Ghost be one in the unity of the Godhead with the Father and the Sonne yet is he a distinct person from them both for though the Father be a spirit and the Son a spirit according to his Deity and both are most holy yet neither are called the holy spirit which is a peculiar name to the third person of the blessed Trinity 1 Be not overcurious to search into the being of the holy Trinity but examine thy selfe whether the holy spirit dwell in thee or not Whether thy heart be purified from those unhallowed thoughts and desires of corrupt â—lesh and blood Whether thou hast the love of God shead abroad in thy heart as also true charity to all men for God's sake Whether the holy Ghost testifie to thy spirit that thou art a sonne of God Rom 8. 15. 16. teach thee to cry abba father help thy infirmities and endite thy prayers 2 Grieve not the holy spirit with which thou art sealed up to the day of redempt oÌ„ Eph 4. 30. doe not that which may make him depart from thee hurt or greiue thy selfe or the saints in whom he liveth 3 Be sure thou walke according to and by the guidance of the holy Ghost that thou maist be assured thou art in Christ Rom 8. 1. that the spirit of him who raised up Jesus from the dead dwelleth in thee and quickneth thy mortall body to the life of grace That thou art led by that spirit and art indeed a sonne of God A man that had seene those Palestine Kine going straight to Bethshemesh with the the Arke of God would have thought there must be some supernaturall power therein so when we see men going the way of God contrary to the affections of â—lesh blood we may certainely conclude that God's spirit ruleth there CHAP. VII § 1. Concerning the Catholike Church § 2. Conclusions belonging hereto § 3. Rules observable 1 AFter our meditation on the holy Trinity a due order of confession requireth that wee should thinke of the Chuch as the sacred Temple thereof because his beleefe and confession is vaine who is not of this Church nor can be possibly be a sonne of God who is not of this Church This is the pillar and ground of truth 1. Tim. 3. 15. as bearing the light to direct men to salvation the Keeper of the Oracles of God Rom 3. 2. Rom 9. 4. not that the truth of God is subjected to the authority of men but because it useth mans ministry the Gospell is not proved but approved by the testimony and authority of the Church in which it not so much receiveth as it giveth the Church credit and a sure marke of distinction 2 Though we are to beleeve in God the Father Sonne and holy Ghost we are to beleeve the Church not in the Church as God we beleeve an holy Catholike Church wee beleeve the chiefe pillars thereof the Prophets and Apostles we beleeve not in them as we doe in the foundation Christ we beleeve their words to be the infallible dictates of him in whom wee beleeve and looke for salvation 3 The Catholike Church is a peculiar company of men predestinate to eternall life called and incorporated into Christ their head wherefore she is the body Colos 1. 18. the slock and shepheard of Christ the Lord's sloore which he came to purge Math 3. 12. his Vineyard and pleasant plant Isay 5. the Arke in which we are saved 1. Pet 3. 21. the Spouse and sacred bride of Christ the Temple of God fouÌ„taine of truth house of faith and the holy City 4 This Church as God elected and redeemed by the blood of his holy sonne Jesus so he called her by his spirit working powerfully on the use of the word preached and Sacraments administred he sanctifieth her and governeth her duly is she his and therefore holy because his who maketh her so Holy by Christ's imputed righteousnesse and that which his spirit worketh in her however blacke yet comely Cant 1. 5. an holy nation a chosen people 1. Pet 2. 9. this holinesse is inchoative in this life she is now throughs many infirmities like Jacobsâ—lock â—lock at Padan Aram all spotted shee shall bee without spot or wrinckle in the life to come 5. This Church is Catholike or universall in respect of 1. Time she hath beene in all ages God hath still and will have his Church here untill the number of the elect being finished she shall be triumphant in heaven 2. Persons in it are some of all sorts conditions and degrees male and female rich and poore honourable and obscure God is no respecter of persons though he set in order and appoint the distinctions for and with men 3. She is Catholicke in respect of place because she is spread over all the world and gathered from all parts under the Gospell 4. Lastly it is called Catholicke to distinguish it from particular congregations or Churches of one denomination as the Church of Jerusalem Antioch Corinth England France c. For the better understanding hereof consider these conclusions 1. The Church of God in respect of her extent is either Catholike or particular and
every particular in every time and place make the universall or Catholike which in respect of the truth of doctrine by her held is the house of God but what ever part of any time falleth from this in things fundamentall and simply necessary to salvation it ceaseth to be any true member of the Catholike Church In respect of notes shee is visibe or invisible according to her severall states in respect of time she hath denomination of the Church of the Old and New Testament both which agreeing in one foundation of faith and truth and but one Church under severall disciplines and covenants in respect of state or place she is either militant or triumphant in that under the crosse desiring to be removed and to be with Christ which we must not understand of the whole body of the Church but onely of that part which is on earth which must in conformity to Christ be crucified to the world and through many afflictions enter into his glory so was she preâ—igured in that Horeb bush â—iered but not consumed Israel in the wildernes beset with many difficulties and hard encounters in the way to her promised rest The second state shall be triumphant in heaven the devill sinne death being absolutely conquered and we in long white robes and palmes in token of victory praising God eternally 2. Christ is the sole head of the Catholike Church Christians are all fellow citizens with the Saints and of the houshold of God the Church is Christâ—s body and hath no head but him 3. The Catholike Church here intended consisteth of elect onely particular congregations consist of elect and hypocrites mixed as the wheat and tares in one field as the cleane and uncleane beasts in Noah's Arke but that which is the house of God living stones are the elect only prepared as the materialls of the Temple by the Gospell the noise whereof shall not be heard in the life to come 4. The elect are not ever actually members of this Church though potentially they are when Ananias replyed Lord I have heard of this man how much evill he hath done God said he is a chosen vessell unto mee Those that crucifyed Christ though they were of the visible Church yet were they not actually united thereto till hearing Peters sermon 3000. soules were added to the Church concerning whom he said they had crucifyed Christ. 5. There is but one Catholike Church though there are many parts thereof as the Ocean is but one though the parts thereof have severall denominations according to the severall shores they wash so is the Church whether called English French German c. all make but one Church my dove is alone my undefiled she is the onely daughter of her mother as there is onely one God one Christ one truth one faith one baptisme so one body of Christ united and quickned by one spirit and in one head Christ. 6. Out of the Catholike Church there is no salvation because out of the true Church which is Christ his body Christ the head thereof cannot be and therefore no faith to apprehend him there to salvation it was prefigured in Rahabs house Josh. 2. 19. Whosoever shall goe out of thy house into the street his blood shall be upon his head and in the Paschall lambe to be eaten in one house none thereof might be carried out of the Church to any aliant The Lord added to the Church dayly such as should be saved Act. 2. 42. 7. A particular Church of any one denomination may faile in some points of doctrine and manners and yet continue a living member of the true Church if it faile not in fundamentalls and things simply necessary to salvation for the light of truth hath its degrees with men and so hath saving grace its intentions and remissions The Moone in the waine is the same which we sometimes see in the full The Church of Ephesus lost her first love Rev 2. 4. The Church of Galatia was transported by false Apostles into some dangerous opinions Gal 1. c. The Church of Israel in Eliahs time had in a great part forsaken the very covenants of God 1. King 19. 14. yet were there some names left 7000. knees which had not bent to Baal Now though no particular Church is exempt from the censure of the Catholike yet a Church is not presently to be forsaken by particular members thereof for some fowl blemishes nor many wicked men therein though wee must knowe that God sometimes for such things removeth the candlesticke from certaine places as from those seven famous Churches of Asia 'T is not the place but the Saints which make the Church 8. Faith Hope and Charity the Gospell truly preached the Sacraments rightly administred are the best markes of a true Church Lastly let us observe these following rules 1. Take heed of separating from the body of Christ under any pretence however specious needs must hee perish who divideth from the head divided members cannot live They could not in the deluge escape perishing who were out of Noahs Arke which was a type of the Church therein 2. Take heed of spirituall pride and faction these will cause thee to speake ill of those who are in authority and at last to despise the sacred ordinances of the Church it selfe these are the common breaths which blow the chaffe out of the sloore 3. Beware of contemning others this same Stand from me I am holyer then thou hath lost the Church many a child in miserable schismes humility is truly a secure vertue wherein he that is well acquainted with himselfe thinks no man worse then himselfe and will not easily separate 't is pride the devils sinne and dangerous inâ—luence which makes divisions in the Church 4. Learne to be holy thou that professest thy selfe a member of the Catholike Church lest thou prove a cursed Cham in the arke or appeare like the ghest without the wedding garment like the devill among Gods Children The holy have a singular comfort what ever they now suffer they shall finally be joyned to the triumphant Church of Christ in heaven CHAP. VIII § 1. What the communion of Saints is whereon it consisteth § 2. Rules thereto appertaining WE have considered the proprieties of God's Church now we must take notice of her prerogatives in the 1. communion of Saints 2 Forgivenesse of sinnes 3. Resurrection of the body 4. and life everlasting 1. The communion of Saints is a participation of those goods in which all and only the Saints have interest 2. This is either the communion they have with God or which they have one with another For the fiâ—st he saith truely our communion is with the Father and with his Sonne Jesus Christ. This communion of the Saints with the Father is in that through Christ by the holy spirit they are united unto him and he dwelleth
sanctification of the Sabbath so are meditation on Gods workes wisedome power benificence providence c. hearing reading preaching praying administration and receaving the sacraments workes of mercy and necessity c 1. This Sabbath so farre as it was ceremoniall was changed for the full and true morall part thereof to bee performed on the Lords day which is a Christians sabbath or holy rest for to the publike service of God still religiously to be kept because 1. It is the Key of religion and that which being duely observed enableth us to the performance of all the rest for therein we are to learne our duty to God and man 2. This law God twice wrote with his owne hand in tables of stone to â—â—itate the perpetuity thereof as farre as it is morall 3. If there were no fixed time for the publike service of God how should men agree to meet therein One would have a farme another Oxen or some other secular businesse to distract them one from another Moreover if there were no fixed day 't is much to bee feared the men of this world for their present emoluments would often adjourne Gods service as Felix did Pauls discourse of righteousâ—esse temperance and future judgement with a goe thy way for this time and when I have a convenient season I will call for thee 4. The same reasons for the keeping holy a Sabbath remaine to Christians which for substance God gave for the performance thereof before the Gospell we and our servants have need of rest need to remember God to learne his will to pray and joyne in his publike worship 5. Christ came not to repeale or dissolve the morall law in any one jot or title nor indeed is it changeable or dispensable nor may any part of Gods worship therein commanded be taken away though we are not now to keep so rigid a rest as was ceremoniall to the Jews to remember them of something peculiar to them in their minority and subjection to those ceremonies which were their schoolemaster to Christ. 6. The Church of Christ hath constantly since the Apostles time kept this day which we now celebrate as an holy rest to conclude it is the worlds birth day wherein it first saw light the Queene of daies the praeludium of the Saints resurrection Math 27. 53. the type of the eternall rest and Sabbath to come Isai 66. 23. which yet remaineth for the people of God Heb 4. 9. 2. For the better understanding of these things wee must first consider that though we read no particular precept for the transposition of the Sabbath from the seventh to that which we now celebrate which is the first of the weeke Mat 28. 1. Mark 16. 1. 2. 6. Luk 24. 1. 3. Joh 20. 1. 1 Cor 16. 2. Rev 1. 10. yet is it most likely that Christ the Lord of the Sabbath prescribed the change and that as hee was with Moses forty daies in the mount to teach him the law and government of the Church under the same not leaving his people to any the least point of will-worship and voluntary religion as may appeare in his strict limiting them to the patterne shewed Moses to the very snuâ—â—ers ashpans basons and pinnes of the sanctuary so also when he was before his ascension forty daies with his disciples teaching them what to preach and how to governe the Church though hee would not againe relade and burden them with antiquated ceremonies as touch not tast not handle not yet neither would he leave them to any will-worship but prescribe them what they should doe concerning so maine a point as the transposition and change of the Sabbath neither needed he otherwise to confirme a law naturall and morall then by shewing himselfe Lord of the Sabbath by taking that away from it which was ceremoniall and transporting it to another day so that as from Christs own appointment of the sacrament it was called the Lords Supper so also from his owne appointment this which we now keepe Sabbath was called the Lords day For who may presume to appoint such a thing but the Lord of the Sabbath Or who may call any thing the Lords or ordaine any thing in his holy worship which his selfe hath not appointed And it is worthy our noting that Paul appointing collections for the poore on that day 1. Cor 16. 1 2. saith also 1 Cor 11. 23. 1 Cor 15. 3. that he delivered them that only which he had received of the Lord and that there speaking of that day he spake as of a thing then in use and custome for holy conventions preaching praying receaving the Sacraments among Christians See Act 20. 7. so that Christ commanded and instructed them and they only ordered the Churches accordingly without all dispute it is sufficient for us to bee followers of the Apostles as they were of Christ considering that they were assisted by an infallibility of spirit in these things Secondly we must consider why Christ changed it which was because 1. The ceremoniall part thereof was changable by the Lord of the Sabbath he tooke it not away because the morality is indispensable and unchangable as having it's ground in the law of nature not withstanding that which some obiect to the contrary that there is no principle thereof leading a meere naturall man to the observation of a seventh day sabbath for 1. In the very creation God sanctified the Sabbath and hallawed it by his owne rest thereon as afterward by his absteining to give them Manna on that day and before Moses received the law on Sina written on tables of stone he said unto the people Exod 16. 29. The Lord hath given you the Sabbath 2. The naturall mans principles before the fall and after the fall in the state of corruption differ in many things and degrees as light and darknesse The naturall man in this existence neither doth receive nor can knowe the things of Gods spirit so that he wanteth illumination and consequently the use of diverse principles necessary to lead and guide him in the way of sanctity which in his pure essence and state of innocency he had as a compleate and perfect law of nature 3. The darknesse of minde which fell on man by sin was so generall that it left him only some such obscure knowledge of a Deity to be worshipped and a conscience which served rather to check their failings therein then to enforme them as that it left them without all excuse thus they that had not the written law were a law to themselves the prudent among them acknowledging that there was no nation so immane and barbarous but it beleeved there was a God yet condemning their own ignorance as much in the manner of his worship as their apprehension of him knowing like blinde men out of the way that they erred they groaped after him but could not finde the way