fact than of right therefore an argument taken from the name is of no force without the thing answer to the name Rev. 3.1 Thou art said to live but thou art dead 2. Antiquity but this belongs not to the Church alone nor alwayes Not alone because the world the Heaven the Elements have antiquity yet are not the Church Not always because the Church hath not been alwayes ancient there was a time when she was new true antiquity is the first principle of things which as it is first so it is most true therefore in general the Churches antiquity is to be reckoned from Paradise in particular the Apostolical Church from the preaching of Christ and his Apostles But the Church of Rome as it is at this day arose long after the Apostles times 3. A constant duration without interruption This indeed is the property of the visible Catholike Church but depending on Gods promises it doth more appear to Faith than to sense and as that is not true antiquity which depends not from the first principle so there can be no duration which hath not its original from the same 4. Amplitude multitude of Believers this belongs not alwayes to the Church as we may see in that Church that was in the time of our first Parents Noah Abraham c. Yea this note is not naturall to the Church for there is still the greater number amongst the wicked Mat. 7.13 Enâ—er in at the narrow gate Luke 12 32 Fear not little flock 5 The successions of Bishops But this also neither is the Churches Note alone nor alwayes Not alwayes for as it was not in the beginning of the Church so it will cease towards the end not alone for in the false Church there is found a succession of Bishops whence we must look rather on the succession of Doctrine than of persons and the persons are to be judged by their Doctrine not this by the persons They have not Peter 's inheritance who have not Peter 's Faith saith Ambrose 6. An agreement in Doctrine with the ancient Church This indeed is a true Note but it is the same with ours to wit the purity of the Word and Sacraments as it was in the time of the Apostolical Church from which the Roman hath fallen 7. The union of the members with their head the Pope and among themselves The first limb of this Note belongs to the false and Apostatical not to the Apostolical Church that Church is she that worships the Beast Rev. 13.12 The latter cannot be attributed to the Church alone for there is union also among Devils Mat. 12.8 The 8. is holinesse of Doctrine which is the same with the sixth The ninth is efficacie of Doctrine this also answers the sixth our Notes too but it agrees no wayes to the Roman Church 10. Holiness of life in the first Authors and Planters of Religion Now this Holiness is either inward or outward if inward 't is not a mark of the visible Church He is a true Iew that is so in secret Rom. 2.29 God knoweth who are his 2 Tim. 2.19 If outward it is false for Satan can transforme himself into an Angell of light 2 Cor. 11.14 Therefore the Church is to be judged by her Doctrine not by the life of her Doctors Mat. 23.3 Whatsoever they hid you observe that observe and do but do you not after their works 11. The glory of Miracles 12. The light of Prophesy But the gifts of Miracles and Prophesy were extraordinary given to confiâ—m the Gospel which are now vanished since the Gospel hath been propagated wherefore the Apostles makes no promises of other miracles and prophesy But they rather make this â—ragging of miracles and prophesy a â—oâ—e of the Antichrist on Church 2 Thes. 2 9 Rev. 13 13. And Châ—ist himself saith that He will not know such Mat. 7.12 13. The thirteenth Noâ—e is the confession of adversaries as Heathens Iews c. But the authority of such testimonies is as great as the adversaries themselves are by whose accession nothing is added and by their want nothing is diminished 14. The fourteenth is the unhappy and of those who have opposed the Church 15. The fifteenth is the happiness of them who have defended her But this Note is so uncertain that it deserveth not the name of a Note For â—f such man knoweth not either â—ove or hatred Ec. 9.3 Yea it is rather a Note of the false Church for it is certain that for the most part the Churches condition in this life is wretched and sad Joh. 16 20. Verily verily I say unto you ye shall weep and lament but the world shall rejoyce CHAP. XXVI of the outward Administration of the Church HItherto of the nature of the Church now follows its Administration which is either ordinary or extraordinary the ordinary is publike or private the pblike is ecclesiastical or poblitique the eccelesiastical is that which handleth spiritual things This is either proper to publike 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 leadâ— about a Sister a wife as well as the rest of the Apostles and brethren of the Lord and Câ—phas 1 Tim. 3.2 A Bishop must be without reproâ—f the Husband of one wife and v. â— One that ruleth well his owne 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 else to repair the old government when it was decayed Such were the Prophets in the Old Testament But in the New Iohn Baptist Christ the Apostles Prophets that is such as were furnished with gifts of interpreting Scripture Evangelists that were the companions of the Apostles and supplied their rooms in their absence Pastors to rule and teach the Church 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 necessity required them which being taken away the ordinary Ministry succeeded Ordinary Ministers are they who be furnished with ordinary gifts and â—n ordinary calling And these are Pastors and Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacrament 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 Churches union is shewed 1 Cor. 10.17 We being many are one bread and one body for we are all partakers of that one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words thus That which is contained under the kind of Bread is my Body The Lutherans thus in with under this is my Body The reason of our interpretation is explained in the former Chapter They say that it is absurd to use tropical phrases which are obscure in Christs will and Legacie But 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wills and Testaments for Iacobs Will shews the contrary Gen â—9 And Moses's Deut. 33. David's 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a trope That saying of Austins Advers Adimant Maniâ— cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deity and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is presented by the bread as by a symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speak of others is to seal our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithfull with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shall eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptism not only in external signes but in its proper end because Baptism is the sign of spiritual Regeneration but the Supper of nutrition also in the object or subject to which for Baptism is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptism is used but once the Lords Supper often times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharistical and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but â—hey will have Christ to be offered in their Mass. 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remain onely the outward species of the Element and the accidents 7. In the Holy Supper they all drank of the câ—p as Christ commanded in the Masse the Lay-people are denied the cup. 8. In the Supper Bread was broken to represent Christs body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the Nature of the visible Church HItherto of the outward communion of the Covenant of grace Now follows the external society of the visible Church where by all that be called are accounted for members of the Church For the Church is considered either in it self or in opposition to the false Church the Church is considered in her self in respect of her own nature and 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 Christians is mâ—re usually called the church II We must carefully here observe the distinction of the word that we may know of what Church we speak III. For whereas it is distinguished into the triumphant 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 mâ—n but that they are not perceived as they are elect for the Lord knows only who are hiâ— 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 foâ—mer soâ—ts of men belong to the Church by the righâ— of covenant though nâ—t 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 form of the Church consisteth in a double union the first is of her conjunction with Christ her
larger extent then the word person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat ratâ—onal and differing by incommunicable properties from another yet the Apostle Heb. 1.3 useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner onely of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insuffiâ—iency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the water and ver 26 Let us make man Gen. 3 22. c. Behold the man is become as one of us Psal. 33.6 By the word of the Lord the heavenâ— were made and by thâ— breath of his mouth all the host thereof 2. Sam. 23.2 The Spirit of the Lord spake in me his word was in my tongue Esay 6 3. holy holy holy Lord of host Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian minds IV. But there are cleerer Testimonies in the New Testament Matth. 3.16 And the heavens were opened to him to wit to Christ And he saw the Holy Ghâ—st descending and coming upon him and ver 17 And behold a voice came from heaven saying This is my bâ—loved Son in whom I am weâ— pleased Matth. 28 19 Baptise them in the name of the Father Son and Holy Ghost â—oh 4.16 I will ask the Father and he will send you anoâ—her Comfoâ—ter and 15 26 â—hen thâ— Comforter shall câ—me wâ—om I will send to you from the Father 2. Coâ— 13.14 The Grace of our Lord Ieâ—us Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh 5.7 There are three which bear witness in heaven the Father the word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their works 4. From their Divine Honours 1. The Diety of the Son is proved I. From his Divine Names In the old Testament The Aâ—gel of the covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his incarnation was the Son of God is every where called Iehovah and God Gen. 16.13 18 1. 32 1.9 which place may be compared with Hosea 12.6 Ex. 3.15 Ios. 6.2 Zac. 2 1â— 3.1 2. But for the Testimonies of the New Testament they are very clear Joh. 1. ver 1 And the word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Iesus Christ. Joh 20 31. but these things are written that you may believe that Iesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.31 The mighty God Such phrases are frequent in the Revelation II. From the Divine Properties and 1. From Eternity Joh 8.58 Before Abraham was I am Rev 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2. ver 24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5. ver 19. Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power III. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake IV. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his Name Matth. 28.19 at his Name eveâ—y knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved I. From his name God Act. 5.3 Then Peter said Ananias why hath Sathan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God II. From his Properties and 1 From his Eternity Gen. 1.2 The Spirit moved upon the waters 2 From his Omnipresence Psal. 139.7 Whither shall I go from thy Spirit 3 From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 3. From his Omnipotency Which is known by his works III. From his Divine works and 1 From the Creation of all things Gen. 12. Psal. 33.6 Job 26.13 and 33.4 2 From the conservation of all things Gen. 1.2 He moved on the waters a simile taken from a Hâ—n siting on her Chickens and cherishing them 3 From sending and anointing of Christ. Eâ—y 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1. Cor. 12.4 There 〈◊〉 divers gifts but the same Spirit IV. From his Divine Honours 1. We must believe in him accordâ—ng to the Creed 2. We must baptize in his Name Matth. 28.19 To him we must direct our prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the anticiâ—nt Churcâ— was wont to sing Thou sevenfold Spirit in respect of gifts V The difference of the persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and Holy Ghost the third person they differ in properties because the Father is from himself not only by reason of his essence but also of his personality The
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 thinges to his Church which is his body and the fullfilling 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 is she 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 one 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 even aâ— you are called into one hope of your vocation there is one Lord one Faith one Baptism 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 Catholike and Holy XIX Christs Church is one in respect of the form now explained XX. She is Catholike in respect of the union of time place and persons The Church Catholike 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 Catholike in respect of time because she hath not utterly failed since the begining 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 sometimes 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 Catholike because she is not tyed to place and persons Mat. 24.14 15. This Gospel shall be preached through all the world Acts 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 righteousness 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 righteousness begun in them Concerning the holiness of vocation God saith to Moses Deut. 7.6 Thou art a holy people to the Lord thy God Of imputed and begun holiness Paul 1 Cor. 6.11 But you are washed but you are justified in the name of the Lord Iesus 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 Ephes. 5.25 26 27. Christ hath loved his Church and hath given himself for her that he might sanctâ—fy 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 error 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 thâ—s life as for a particular Church she may both erre and becom 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 17.3 c. XXVI The notes of the visible Church are the pure Preaching of the word and lawfull administration of the Sacraments We spake above of the Notes of the invisible Church that they depend from the works of Vocation for the notes of the Elect specially called andi of the visible Church are the same But here these notes are onely considered by which the Church is undubtedly made visible now it appears that these are the note of the Church out of these testimonies Matth 28 19 20. Go and teach all Nations baptzing them in the Name of the Father of the Son and of the Holy Ghost teaching them to observe all things which I have commanded you Act. 2.24 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Some adjoyn Ecclesiastical discipline but this is contained under the two former for this discipline is required of both XXVII These notes belong to all Churches alike so far as concerneth the fundamentals of Religion but in respect of accidentals they are in some Churches more in some lesse XXVIII Therefore we are not presently to doubt of the truth of any particular Church because of every error or abuse For there is so much purity expected as not to erre in any one article or in the administration of the Sacraments so that there be not a falling off from the hinge of salvation to wit from the two Tables of the Law and Faith in Christ 1 Cor. 3.11 12 For no man can lay any other foundation besides that is laid which is Iesus Christ Now if any build upon this foundation gold silver precious stones wood hay stubble every mans work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is if any mans work abide which he hath built thereupon he shall receive a reward if any mans work shall be burned he shall suffer losse but he himself shall be saved yet so as by fire XXIX Of the fifteen Notes of the Church rehearsed by Bellarmine some are true and agree with ours from which not withstanding the Church of Rome is afar off but others are ether strangers to the visible Church or they are the Notes rather of the false than of the true Church or they are not convertible with the Church for they neither belong to her alone nor alwayes 1. His first Note is the name Church and Christians But the imposing of names is a matter rather of
the Church that he who had the charge of the Diocess of particular Churches was named Bishop yet the name of Universal Bishop belongs to none These 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 That in this 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 Tim. 3.8 c. The RULE I. The collection and distribution of Church goods is of Divine right This appeares 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 Discipleâ— freinds and the poor also Ioh. 13.29 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 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 solemn 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 14.23 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 partie elected in which publike prayers being premised he is recommended to the Church and his calling is confirmed by imposition of hands VI. Pontificians falsly say that that 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 Poperie 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 Poperie 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. 21.25 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 it Is it repugnant to the word of Christ and his Apostles or is it consonant If it be repugnant let them shew in what Articles If it be consonant they cannot reprove our vocation For where the true Doctrin hath place there the vocation is lawful Besides that calling which answers the example of the Apostles and Primitive Church is lawfull but that our calling is such cannot be denied The power of judging Doctrines is that whereby the Church enquires into mens Doctrine and cuts off the controversies that trouble her The RULES I. Every private man may and ought to judge of the Doctrine he professeth whether it be consonant to Scripture or not Act 17 11. The men of Berea dayly searched the Scripture whether these things were so 1. Cor. 10.15 I speak as to those who understand judge you what I speak 1 Joh. 4.1 Beloved believe not every Spirit but try the Spirits if they be of God II. This ought to be done also by the Presbytery or assembly when any great controversie ariseth III. As the holy Spirit is the chief Iudge of controversies so the Scripture which is the voice of the holy Spirit is the rule by which the straight is known from the crooked The power which concerneth the well ordering of the Church is that which determines what things ought to be done decently in the Church The RULES I. The object of this power are the outward circumstances of Divine Worship to wit time place and such like which in themselves be indifferent II. If in these any inconvenience is found the Church may lawfully abrogate the old Ceremonies and substitute such as are more convenient III. Yet the canons and customes of the Church must not equal the Scripture-canons The power of the Keyes is that which the Church useth for preservation of Discipline whereof are two parts to binde and to loose To bind is to denounce Gods wrath against sinners unless they repent To loose is to pronounce remission of sinnes to repentant sinners both which have certain degrees The degrees of binding are 1 A severe exhortation and commination after private admonitions have been reâ—ected this must be done by the
Presbytery 2. A keeping off from the Lords Supper 3. The greater excommunication by which the sinner is cast out of the Church yet not without hope of pardon and return if he repent 4. Anathema or in the Syriac word Maranatha when he is cast out without hope In loosing the same degrees being observed the sinner is by the Church received again into favour So by the Apostles advice the excommunicated Corinthian is received again into grace 2 Cor. 2.7 8. The RULES I. Christ is the author and founder of this power Out of the testimonies above cited II. This power of the Keyes is in the whole Presbytery not in the Bishop or Pastor alone The Pope falsly arrogates this power to himself For to say nothing of that right which he claims from Peter it is certain that the Keyes were not delivered to Peter alone Mat. 16.18 but the same right was imparted also to all the rest Mat. 18.18 Verily I say unto you whatsoever you binde on earth c. and Joh. 20.23 Whose sins ye shall remit c. III. The object of this binding is the sinner who either was not amended by private admonition or whose scandal was greater than could be done away by private exhortation IV. The forme consisteth in the decent observation of degrees For when the first and second will prevail we should not make use of the third and very seldome of the fourth V. Popish Indulgences which are the fictitious treasure they brag of gathered by the Pope out of the merits of Christ of the blessed Virgin and of the Saints who suffered more as they teach than their sins deserved are farre from the power of the Keyes Let the treasure of Christs blood suffice us which cleanseth us from all sin 1 Joh. 1.7 VI. Loosing consists not in those satisfactions which they enjoyn sâ—nners By satisfaction here we understand not that which is given to the Church by a serious testimony of repentance and that publiquely when it is required but that which satisfieth for sin Besides their opinion is grounded on a false supposition that the punishment is reserved after the fault is remitted Of this we will speak in the Doctrine of Justâ—fication hereafter VII The end of this power is the preservation of the Churches honour and that wicked men might be brought to repentance VIII The power of the Church and of the Magistrate differ in these 1 The object of this is any man but of that the members of the Church onely without exception of the greatest personages 2. The object of this are the body and outward goods but of that the soul. 3 This punisheth even penitents that receiveth penitents into favour IX Ministers and Presbyters should not divulge any secret offence revealed to them by him whose conscience is oppressed except the safety and peace of the Publique require it least others be debarred of the Churches comfort Thus of the Church-government the Political followes and is that whereby the Church also is governed by the Magistrate The RULES I. Magistrates are the Churches nursing fathers as they are keepers of the two Tables of the Law as they preserve Churchese and Schooles and defend the Truth II. The Clergy is not exempted from the Magistrates subjection Rom. 13.1 Let every soul be subject to the higher powers The examples of Christ paying toll-money Mat. 17.27 of Paul appealing to Cesar Acts 25 11. witness this III The Infidel-Magistrate must be obeyed in things that may be done with a saf-conscience IV. We must pray for Magistrates that be Infidels 1 Tim. 2.1 c. So much of the Publique Admininistration The Private is whereby each member of the Church is coupled with one another in the bond of love to the edifying of the whole mystical body See Rom. 12.6 c. 1 Cor. 12 12 c. Ephes. 2.20 c. and 4.1 c. Hitherto of the Ordinary Church-Government The 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 lâ—wfully 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 Faithfull 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 is Church businesse which is of weight and worthy of serious consideration IV. The forme 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 tried by Scripture as by an infallible Line and Rule VI. It will be orderly if every man be mindful 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 by his authority to publish the decrees lawfully made and to curb the refractory VI. The ecclesiastike President is to propose the Question to moderate the Disputation by the advise of his Assistance 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 claims over councels is far from this form who neither consulteth with Scripture noâ— asketh the opinion of his Assistants but obtrudes his Dictates to be confirmed by the Councel XI The forme of the Councel of Jerusalem was far otherwise in which every man might lawfully utter his opinion Paul and Barnabas had as much freedome to speak as Peter and after their opinions had been canvassed too and fro James at length concludes Acts 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 than the Church her self What credit we are to give to Popish Councels may be seen both by the opposition of Councels to one another as likewise by their impious Decrees The Councels of Constance and â—asil subjected the Pope to the Synod but that of Trent on the contrary extols the Pope above all Councels The second Councel of Nice impâ—ously thrusts out the second
8. That is the Roman Emperour for so long as he lived in Rome he hindred the revealingâ— of the Antichrist Eleventhly there be two degrees of destroying 1. He shall be slain by the breath of Christs mouth 2 Thes. 2.8 that is with the sword of his word which proceedeth out of his mouth Rev. 19.12 the effect whereof shal be this that as soon as Antichrists fraud shall be found out the lovers of the whore shall hate her and shall make her desolate and naked and shall eat her flesh and with fire burn her Rev. 17.16.2 He shall be abolished by the glorious coming of Christ 2. Thes. 2.8 When he shall be cast into that Lake of fire which burns with brimstone Rev. 19.20 IV. This discription sheweth not only what but who this great Antichrist is for that must needs be the thing defined to which the definition belongeth but the definition belongs to the Pope therefore he is the thing defined The Minor is proved by an induction or application of each member 1. The first member is out of question for every one knows that the Popes succeed each other 2. The second member is manifest both by its effects as also by their example who have attaind that Seat by wicked arts and wayes as Alexander the sixth Sylvester the second Benedict the ninth of whom see Platina and other Popish Writers 3 By profession the Pope will not deny himself to be a Christian. 4. That he is Christs Enemy and that he hath made horns to himselfe like those of the Lamb is apparent because he claimes to himselfe Christs prophetical Sacerdotal and Regal offices together with the titles of High Priest Prince of Pastors Head and Husband of the Church c. while he casts by Christs word as needless and obscure like a nose of wax equalling yea preferring his traditions to it He overthrows Christs Prophetical office whilst he urgeth the merits and intercession of Mary and of the Saints He destroys Christs Preisthood and his kingly office whist he takes upon him to do what he pleaseth in the Church But if you compare Christs life with the Popes the humility of the one with the pride of the other the doctrine of the one with the doctrine of the other concerning Free will justification the Sacraments and such like articles it will appear that fire and water are not more contrary 5. That he sits in the Temple of God that is in the Church which is his Temple as is said is manifest Now the Roman Church as it is Popish is not called the Temple of God But 1. As in Iohns time it was the true Church of Christ and so the Temple of Ierusalem of old was called the Temple of God though it had been converted to a den of theeves Ier 7. ver 11. 2. As God hath there yet those that belong to election The Pope is born in the Church he sits in her not as her true and natural Son but as a Monster a bunch or swelling or as a canker cleaving fast to the body Furthermore that he sits there as God the titles which his Flatâ—â—â—ers give him make â—t plain they deny him to be a man therefore they call him Admirable which is Christs title Esa. 9.6 c. Gloss· de Elect. c. fund Also their Lord God de concess praeb c. proposuisti In the Councel of Laâ—eran the acclamation which they gave to Pope Leâ— the tenth was To thee is given all power in Heaven and Earth But he extols himself above God not onely in preferring himself before Magistrates which are called gods especially before the Emperour whom he calls the Moon and himself the Sun but alse by preferring his Decrees to Gods VVord and consequently himself to God 6. He possesseth that City which hath seven Hills and had seven Kâ—ngs That Rome hath seven Hills all the VVorld know but the seven Kings metonymically are the seven formes of Government which were in Rome before Popery for there were 1. Kings 2 Consuls 3. Dictators 4. Tribunes of the People 5. the Decem viti 6. Tribunes of the Souldiers 7. Emperors Of whom the Angel saith Rev. 17.10 Five are now fallen to wit the Kingdom the Dictatorship the Tribuneship of the people the Decemvirat and Tribuneship of the Souldiers One saith he is to wit the Emperour with the Consuls which remained under the Empire therefore he saith five not six are fallâ—n and another was not yet come ibid. v. 10. to wit the Pope and he is one of the seven and is the eight Ibid v. 11. the eighth in respect of the seven that went before of the seven because the power tyranny idolatry c. of all the seven governments or kingdomes have met together in Popery as it were in a sink He was saith the Angel to Iohn v. 8 he is not and yet he is he was the Beast or Rome to wit the Seat of seven Kings he is not the seat of Antichrist not as yet revealed And yet he is to wit the seat of the Emperour reigning in Iohns time These do agree so fitly with Rome that some Jesuites are forced to confesse that Rome is that Beast 7. As for Miracles there is no thing more usuall in Popery than to brag of miracles but what are they they are lying wonders He maketh fire to come down from Heaven that is by the thunder of excommunication he brings the fire of Gods wrath from Heaven in token whereof when he goeth about to excommunicate Kings and Princes he flings down from the Capitol burning torches but if you look upon the literal interpretation Hildebrand was wont to shake sparkles of fire out of his sleeves And they record in their Legends that at the requests of holy men fire hath been brought down from Heaven But he gives life also to the image of the Beast By the name of image idolatry is understood by introducing of which the Gentile idolatry as it were raised again out of the grave was restored and quickned but in a litteral sense this is true for it is known how Papists have caused their images laugh weep speak c. We read in the Legend of Thomas that when he had presented to Christs image the third part of his Theologie He asked if he had written well or not The image answered Thomas thou hast written well of me 8. He puts a mark upon his followers in which apishly he imitates Christ who signs his servants on the forehead Rev. 17.5 c. Besides the mark the name Λ 30 and number of α 1 the Beast are Τ 300 the same to ε 5 wit the name ι 10 containing the Î 50 number 666. θ 70 That name in ζ 200 Irenaeus the 666 scholler of Polycarpus who was Saint Iohns disciple is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letters of which do exactly make up 666 the name is very fit for he reigns in Italy where heretofore was the kingdome of the Latines he prefers the Latine
Reas. I. For to be justified by grace and by merit are repugnant Rom. 3.24 They are justified freely by his grace and v. 28. Therefore we conclude that a man is justified by faith without the works of the Law chap. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merits and by works Gal. 2.21 If righteouâ—ness 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 couÌ„ted 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 ver 23. They have all sinned and come short of the glory of God and 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 Catologue of works rehearsed cap. 1 2.3 to the Romans shall finde 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 Buâ— with neither of these arâ— we justified For beâ—fore regeneration 〈◊〉 works are meerly eviâ— and after imperfectâ— good XIX The effects of justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedom from sin not onely in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa. 53.4 c. Neither do divine chastisements come upon the Elect that they might by them satisfie God 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 Voâ—ation are without repenâ—aâ—â—â— Rom. 11. â—9 XXII It is also one Therefore when the Saints who are justified pray for forgiveness of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Iustification before God is by faith Iustification before men is by works Of this see Iam 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 faâ—th which worketh not by charity but here that faith which is true and lively Others say that man is justified by workâ— not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification followes Justification as the light followes the sun This is that free action of God which sets at liberty the faithful ingrafted 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 renovatino and conversion is either equivalent to vocation and the gift of faith or it signifieth newnesse of life when in the very act man dieth to sin and liveth to righteousness in the first sens it goeth before justification and is the cause thereof in the latter follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much dâ—ffer as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 1.4 IV. The internal impulsive cause is Gods free bounty Tit. 3.4.5 But after the kindnesse 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 mâ—n 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 until the comming of our Lord Iesus Christ. X. The form is expressed in two acts in the aversion from evil and conversion to good that is called the mortification of the old man this the vivification of the new man that a crucifying and burying this a resurrection 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 vessel 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