unknowne to the writer as doth sufficiently appeare in the History of the Creation past and in foretellings of things to come but some things were before knowne unto the writer as appeares in the History of Christ written by the Apostles and some of these they knew by a naturall knowledge and some by a supernaturall In those things that were hidden and unknowne Divine inspiration did performe all by it selfe in those things which were knowen or the knowledge where of might be obtained by ordinary meanes there was also added a religious study God so assisting them that in writing they might not erre 6. In all those things which were made known by supernaturall inspiration whether they were matters of right or fact he did inspire not onely the things themselves but did dictate and suggest all the words in which they should be written which notwithstanding was done with that sweete attempering that every writer might use those manners of speaking which did most agree to his person and condition 7. Hence the Scripture is often attributed to the holy Spirit as to the author making no mention of the Scribes Hebrewes 10. 15. Whereof the Holy Ghost also is a witnesse to us 8. Hence also although in the inscriptions of the holy Bookes it is for the most part declared by whose labour they were written yet there is sometimes deepe silence of this matter and that without any detriment of such bookes or lessening their authority 9. Neither yet doth it suffice to make a part of holy writ if a booke be written by some extraordinary servant of God and upon certaine direction of the spirit unlesse it be also publickly given to the Church by divine authority and sanctified to be a Canon or rule of the same 10. The thing it selfe which they committed to writing as touching the summe and chiefe end of the matter is nothing else then that reveale will of God which is the rule of Faith and manners 11. Hence all those things which in the first disputation were spoken of the doctrine of life revealed from God doe properly agree to the holy Scripture For the Scripture is nothing else then that doctrine with the manner of writing joyned to it which manner was not to be handled there but in this place 12. Hence the Scripture in respect of the thing and subject meaning that is as it was the doctrine revealed from God it was before the Church but in respect of the manner in which it is properly called Scripture it is after the first Church 13. It is called the holy Scripture and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture and the writers themselves are called holy partly in respect of the subject and object matter which is so called the true and saving will of God and partly in respect of that direction whereby it was committed to writing Romans 1. 2. Eph. 5. 5. 2 Pet. 1. 21. 2. 22. 3. 2. Rev. 18. 20. 14. But although divers parts of the Scripture were written upon some speciall occasion and were directed to some certaine men or assemblies yet in Gods intention they doe as well pertaine to the instructing of all the faithfull thorough all ages as if they had beene specially directed to them whence Heb. 12. The exhortation of Solomon which is used in the Proverbs is said to be spoken to the Hebrewes who lived in the Apostles time as to children and 2 Pet. 3. 15. Paul is said to have wrote to all the faithfull in that he wrote to the Romans Hebr. 13. 5. That which was said to Ioshua is said to be spoken to all the faithfull 16. All things which are necessary to salvation are contained in the Scriptures and also all those things which are necessarily required to the instruction and edification of the Church 2 Tim. 3. 15. 16. 17. The holy Scriptures can make thee wise unto salvation that the man of God might be perfect perfectly furnished to every good worke 16. Hence the Scripture is not a partiall but a perfect rule of Faith and manners neither is here any thing that is constantly and every where necessary to be observed in the Church of God which depends either upon any tradition or upon any authority whatsoever and is not contained in the Scriptures 17. Yet all things were not together and at once committed to writing because the state of the Church the wisdome of God did otherwise require but from the first writing those things were successively committed to writing which were necessarily in those ages 18. Neither did the Articles of Faith therefore increase according to succession of times in respect of the essence but only in respect of the explication 19. As touching the manner of delivery the Scripture doth not explaine the will of God by universall and scientificall rules but by narrations examples precepts exhortations admonitions and promises because that manner doth make most for the common use of all kinde of men and also most to affect the will stirre up godly motions which is the chiefe scope of Divinity 20. Also the will of God is revealed in that manner in the Scriptures that although the things themselves are for the most part hard to be conceived yet the manner of delivering and explaining them especially in those things which are necessary is cleere and perspicuous 21. Hence the Scriptures need not especially in necessaries any such explication whereby light may be brought to it from something else but they give light to themselves which is diligently to be drawne out by men and to be communicated to others according to their calling 22. Hence also there is onely one sence of one place of Scripture because otherwise the sence of the Scripture should be not onely not cleere and certaine but none at all for that wich doth not signifie one thing signifieth certainly nothing 23. For the determining of controversies in Divinity there is no visible power as it were kingly or pretorian appointed in the Church but there is laid a duty on men to enquire there is bestowed a gift of discerning both publickly and privatly and there is commanded a desire to further the knowledge and practise of the known truth according to their calling unto which also is joyned a promise of direction and blessing from God 24. But because the Scriptures were given for the use and edification of the Church therefore they were written in those tongues which mere most commonly vulgar in the Church at that time when they were written 25. Hence all those bookes which were written before the comming of Christ were written in Hebrew for to the Iewes were committed the Oracles of God Rom. 3. 2. 9. 4. And upon lice reason they that were written afterward were delivered in the Greeke tongue because that tongue was most common in those parts were the Church did first florish 26. Hence there is some knowledge at least of these tongues necessary to the exact understanding of the
the devills themselves 14. The second fourth and fift are in the will and doe make Faith as it is a vertue and act of religion 15. The third as in the understanding but as it is moved by the will neither is it properly the vertue of Faith but an effect 16. But the perfection of Faith is not but in election or apprehension and so is to be defined by it 17. Hence the nature of Faith is excellently opened in Scripture when the faithfull are said to cleave to God Ioshua 23. 6. Acts 11. 23. 1 Corinthians 6. 17. And to choose the way of truth and to cleave to the testimony of God Psal. 1â—…9 30 31. 18. For by Faith we first cleave to God and then afterward consequently we cleave to those things which are propouâ—…ded to us by God so that God himselfe is the first Object of Faith and that which is propounded by God the secundary Object 19. But because Faith as it joynes us to God is our life but as it is a vertue and our duty towards God it is a act of life therefore in the former parâ—… we have defined it only by that respect which it hath to obtaine life and salvation but here we have defined it by thaâ—… generall respect which it hath to all that which God propounds to us to believe Hence Faith cannot exercise all its act about the threatnings of God considered in themselves because they doe not propound the good to be received by us nor about the precepts of God simply considered because they declare the good to be done not to be received nor about meere predications because under that respect they propound no good to us But it is perfect in the promises because in them there is propounded good to be embraced whence also it is that our Divines are wont to place the object of Faith chiefly in the promises 20. They who place Faith in the understanding doe confesse that there is some necessary motion of the will to the yeilding of that assent even as in humane Faith it is said to be a voluntary thing to give credit to one But if Faith depend upon the will it must needs be that the first beginning of Faith is in the will 21. The Objectum quod or materiall object of this Faith is whatsoever is revealed and propounded by God to be believed whether it be done by spirit or by word publickly or privatly Acts 24. 14. I believe all things that are written in the Law and the Prophets Iohn 3. 33. He that receiveth his testimony 22. Hence the propounding of the Church is not absolutly necessary no not in respect of us to make an object of Faith for then Abraham and other Prophets had not given assent to those things which were revealed to them from God without any helpe of the Church comming between which is both against the Scriptures and all sound reason and yet is necessarily admitted and defended by the most learned of the Papists that they may defend the fained authority of their false Church from such arguments 23. This object is alwayes immediatly some axiom or sentence under the respect of truth but that in which Faith is principally bounded of which and for which assent is yielded to that axiom by Faith is Ens incomplexum under the respect of some good Rom. 4. 21. Being fully perswaded that he who had promised was able also to doe it Heb. 11. 13. Not having received the promises but seeing them a far off after they had bin perswaded of them and had embraced them 24. For the act of the believer is not bounded in the Axiom or sentence but in the thing as the most famous Schoole-men confesse The reason is because we doe not frame axioms but that by them we may have knowledge of things Therfore the principall bound unto which the act of the believer tends is the thing it selfe which is chiefly respected in the Axiom 25. The Objectum Quo or formall object of Faith is the Truenes or faithfulnesse of God Heb. 11. 11. Because he judged him faithfull who had promised For the formall and as they say the specificative reason of Faith is truth in speaking that is the Truenes or faithfulnesse of God revealing something certainly because it is a common respect of Faith that it leaves upon the authority of him that witnesseth in which thing Faith is distinguished from opinion science experience and sight or sence but the authority of God is his Truenes or faithfulnesse Tit. 1. 2. God that cannot lie had promised Hence that proposition is most true what soever we are bound to believe with a Divine Faith is true For because nothing ought so to believed unlesse God doe witnesse the truth there of but God testifieth as he is true but Truenes in a witnesse that knoweth all things cannot be separated from the truth of the testimony therefore it must needs be that all that which we are bound to believe with a Divine Faith is true This whole demonstration is manifestly confirmed and used by the Apostle Paul 1 Cor. 15 14 15. If Christ be not raised our preaching is vaine your Faith also is vaine we are also found false witnesses of God because we have witnessed of God that he raised up Christ. That is If the testimony be not true the witnesse is false Unlesse this be admitted that whatsoever God witnesseth is true that consequence which is most firme should availe nothing at all God doth witnesse this or that therefore it is true Hence Divine Faith cannot be a principle or cause either directly or indirectly either by it selfe or by accident of assenting to that which is false or of a false assent 26. Hence also the certainty of Faith in respect of the object is most firme and by how much more it is confirmed in the heart of him that believeth so much the more glory it giveth to God Rom. 4. 20. But he doubted not at this promise of God through unbeliefe but he was strengthened in Faith giving glory to God and being fully perswaded that he that had promised was able also to doe it But in that somitime our Faith doth waver in us that is not from the nature of Faith but from â—…ur imperfeâ—…ion 27. A sufficient and certaine representation of both objects that is both of those things which are to be believed and of that respect under which they are to be belâ—…eved is propounded to us in the Scripture Rom. 16. 26. It is made manifest aâ—…d by the Scriptures of the Prophets according to the Commandement of the everlasting God mâ—…de knowen to all Nations for the obedience of Faith 2 Tim. 5. 15. The holy Scripture can make thee wise to salvation by Faith which is in Christ Jesus 28. For alâ—…hough in the subject that is in our hearts the lighâ—… and testimony of the holy Spirit stirring up Faith in us is necessary yet in the object which is to be râ—…ceived by
Fâ—…h there is nothing at all required either in respect of the things to be believed or in respect of the cause and way of believing which is not found in the Scripture 29. Therefore Divine Faith cannot be reduced or resolved into the authority of the Church or into other simple externall arguments which are wont to be called Motives by perswading and inducing things preparing to Faith but it is to be resolved into the Scripture it selfe and that authority which it hath imprinted upon it from the author God as into the first and proper cause which causeth the thing to be believed and into the operation of the holy Spirit as into the proper cause of the act it selfe believing 30. Hence that principle from which Faith doth first begin and into which it is last resolved is that the Scripture is revealed from God for our salvation as a sufficient rule of Faith and manners 2 Pet. 1. 19. 20. If you first know this that no prophecy of the Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a private interpretation 31. Faith is partly Implicite and partly Explicite 32. Implicite Faith is that whereby the truths of Faith are believed not distinctly in themselves but in their common principle 33. That common principle wherein all things to be in this manner believed are contained is not the Chuâ—…ch but the Scripture Act. 24. 14. Who doe believe all things which are written in the Law and in the Prophets 34. He that believeth that the Scripture is every way true he doth implicitly believe all things which are contained in the Scriptures Psal. 129. 86. compared with Verse 28. 33. All thy precepts are truth it selfe open mine eyes that I may see the wonders of thy Law â—…each me the way of thy statuts which I will keepe unto the end David did believe that those were wonderfull and to be holily kept which he did not yet sufficiently understand 35. This implicite Faith is good and necessary but it is not of it selfe sufficient to salvation neither indeed hath it in it selfe the true reason of faith if it subsist by it selfe for it cannot be that the will be effectually affected and embrace that as good which it doth not at all distinctly know Rom. 20. 14. How shall they believe him of whom they have not heard 36. Explicite Faith is that whereby the truths of Faith are believed in particular and not in common only 37. Explicite Faith must necessarily be had of those things which are propounded to our Faith as necessary meanes of salvation Heb. 6. 1. 2. Cor. 4. 3. The foundation of repentance from dead workes and of Faith in God If our Gospell be hid it is bid to them that perish 38. There is required a more explicite Faith now after the comming of Christ then before 2 Cor. 3. 18. Of those who are set over others in the Church then of the common people Heb. 9. 12. Lastly of those who have occasion to be more perfectly instructed then of others Luc. 12. 48. To whom much is given of him much shall be required 39. The outward act of Faith is confession profession or manifestation of it which in its order and in its place is necessary to salvation Rom. 10. 9. 10. Namely in respect of the preparation and disposition of minde alwayes necessary 2 Peter 3. 15. And in respect of the act it selfe when the glory of God and edification of our neighbours shall require it 40. Persisting in confession of the Faith with losse of temporall life doth give testimony to the truth and doth bring most honour to God and so by excellency is called Martyrdome and they who doe so are called witnesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Martyrs Revel 2. 13. But this is as necessary in its place as confession of Faith so that it cannot be refused without denying of Christ. Mat. 10. 33. 39. 16. 25. 41. There are opposed to Faith Infidelity Doubting Error Heresie Apostasie 42. Infidelity is a dissenting of a man from the Faith who never professed the true Faith 1 Cor. 14. 22. 23. 43. Doubting in him who made profession doth either diminish or take away assent 44. Doubting that doth diminish only assent may stand with a weake Faith 1 Cor. 8. 10. 11. But not that doubting which takes away assent Iames 1. 6 7 8. 45. An error in Faith doth put some opinion contrary to Faith 1 Cor. 15. 46. Heresie addeth stubbornnesse to error Tiâ—… 3. 10 11. 47. Apostasie addes unto heresie universility of errors contrary to Faith 1 Tim. 1. 19. 20. 2 Tim. 1. 15. 48. These are opposed to Faith not only as they take away that assent of the understanding which is necessary to Faith but also as they bring and include a privation of that election and apprehension of Faith which is in the will CHAPTER VI. Of Hope 1. HOpe is a vertue whereby we are inclined to expect those things which God hath promised us Rom. 8. 25. 2. This Hope respecteth God 1. As the object which it doth expect for the principall object of Hope is God himselfe and those acts whereby he is joyned to us 1 Peter 1. 13. Hope in the grace which is brought to you Hence God himselfe is called the Hope of Israel Ier. 1. 4. 8. And Rom. 15. 13. The God of Hope not so much because he is the Author and Giver of hope as because it is he upon whom we hope 2. It respects God as the Author and Giver of all the good it doth expect Psal. 37. 5. 6. Roll thy way upon the Lord and trust in him for he shall bring it to passe For as it tends unto God to attaine good so also it respects him as to be obtained by his owne Grace Ieremiah 17. 7. Blessed is the man who trusts in the Lord and whose hope the Lord is 3. But the proper reason why we may not trust upon the Creatures in that manner as we trust in God is because the formall object of Hope is not foâ—…d in the Creatures Psal. 146. 3. Trust not in Princes nor in any sonne of man in whom there is no salvation For although some power of doing us good and helping us is placed by God in the Creatures yet the exercise of this vertue doth alwayes depend upon God Psal. 107. Sending his word he healed them And Psal. 137. 1. Unlesse the Lord build the house in vaine they labour that build it unlesse the Lord keep the City the watchmen watcheth in vaine 4. Therefore when one saith I hope this or that of such a man doth either signifie that he hopes for that from God by that Creature or it sets forth a humane hope not Divine or finally it is not Christian. 5. But as Faith so also Hope in God doth respect the grace of God and Christ only as causes of good to be commun cared 1 Pet. 1. 13. Col. 1. 27. Hope in the grace Christ the hope of glory 6. Yet Divine Hope
with Christ but because it is united to Christ therefore it is the Church of Christ. 3. And this is the reason why we can neither explaine nor understand the nature of the Church unlesse those things which pertaine to the application of Christ be first explained and perceived 4. The elect before they be grafted into Christ are in themselves no otherwise of the Church then that power which in its owne time shall certainly come into act by reason of Gods intention and his transaction with Christ because that remote power which is common to all men in respect of the elect is certainly determined in God 5. Therefore those orthodox Divines which define the Church a company of elect ones doe either by elect ones understand those that are called according to election or they define the Church not only as it doth actually exist but also as it is to be hereafter 6. That first thing which doth make actually a Church is calling whence also it hath taken both its name and definition 7. For the Church is a company of men that are called 1 Cor. 1. 24. With 10. 32. Called both Iewes and Greekes To the Iewes to the Greekes and to the Church of God But because the end of calling is Faith and the worke of Faith is ingrafting into Christ and this Union with Christ doth bring with it communion with Christ hence it is defined in the very same sence a company of believers a company of those who are in Christ and a company of those that have communion with Christ. 8. But as Faith doth so respect Christ as that by Christ also it respects God so this Church which doth exist by Faith is both referred to Christ as to the head and by Christ unto God whence the Church is called the body of Christ. Col. 1. 24. And also the Church of God 1 Cor. 10. 32. The Kingdome of Christ. Colos. 1. 13. And the Kingdome of God Rom. 14. 17. 9. It is called a company because it doth consist properly in a multitude joyned in fellowship together or a community of many not in some certaine one that is called whence Eph. 4. 16. It is called a body fitly joyned and compacted together of divers members and by the same reason it is often called in Scripture an House a Family a City a Kingdome a Flock c. 10. This company is restrained to men because the good Angels although in some respect they pertaine to the Church by reason of that Union they have with Christ and the grace of conversation communicated by him yet they are not homogeneall members of the Church redeemed 11. The forme or constituting cause of this Church must needs be such a thing which is found alike in all the called but this can be nothing else then a relation neither hath any relation that force besides that that consists in a chiefe and intimate affection to Christ but there is no such in man besides Faith Faith therefore is the forme of the Church 12. For Faith as it is in every believer distributively is the forme of those that are called but as it is considered in all collectively it is the forme of the company of those that are called that is the Church 13. For the same believing men who being in severall distributively considered are the called of God are also the Church of God as they are joyntly or collectively considered in a company 14. Hence all those promises of God which are made to the Church in the Scriptures and doe containe in themselves essentiall blessings doe also pertaine to every believer 15. This relation is so neere that in respect of it not only Christ is the Churches and the Church Christs Cant. 2. Verse 26. But also Christ is in the Church and the Church in him Iohn 15. Verse 4. 1 Iohn 3. Verse 24. So that the Church is mystically called Christ. 1 Cor. 12. 12. And the fulnesse of Christ. Eph. 23. 16. Hence the Church by a metaphor is called the bride and Christ the Bride-groome the Church a City and Christ the King the Church an House and Christ the House-holder the Church the branches and Christ the Vine finally the Church a body and Christ the head 17. But by these comparisons there is signified not onely the Union and Communion which is betweene Christ and the Church but also the way of order whereby Christ is the beginning of all dignity life power and perfection to the Church 18. This Church is mystically one not generally but as it were the Species Specialissima or Individuâ—…n because it hath no kind properly so called 19. It is therefore called catholique not as catholique signifies a Genus or some generall thing but as it sets forth something integrally universall as when we say the universall world because it containes the faithfull of all Nations of all places and of all times 20. Therefore no part of the Church can truly be called catholick but as it doth professe that Faith which is the Faith of the catholick Church in which sence the Ancients did not onely call that part of the Church which was at Rome but other Churches also As our Church at Francken may be rightly called catholick as it doth professe that Faith which belongs to the catholick Church 21. The Church is devided into members according to the degrees of communion which it hath with Christ in which respect it is called either Militant or Triumphant 22. The Church militant is that which is partaker onely of communion begun and so doth wrastle as yet with enemies in the field of this World 1 Cor. 13. 9. 12. We know in part and prophesie in part for we see now through a Glasse and darkly 2 Cor. 10. 3. The weapons of our warfare Eph. 6. 12. 13. Wee wrastle therefore take to you the whole Armour of God 23. The Church triumphant is that which is already perfitted Eph. 4. 13. Untill we all come to a perfect man to the measure of the full stature of Christ. 1 Cor. 15. After commeth that which is perfect 24. The militant Church is both invisible and visible namely with outward sight or sence 25. But this distinction is not a distribution of the Genus into the Species as if so be there were one Church visible and another invisible nor of the whole into the members as if one part of the Church were visible and another invisible but a distinction of the adjuncts of the same subject because invisibility is an affection or manner of the Church in respect of the essentiall and internall forme visibility is an affection or manner of the Church in respect of the accidentall and outward forme 26. The essentiall forme is invisible because it is both a relation which doth not come into the sence and also spirituall and so removed more from sence then in many other relations 27. The accidentiall forme is visible because it is nothing else then an outward profession of inward
Faith which may be easily perceived by sence 28. This visible profession is that visible communion of the Saints which they have with Christ and among themselves 29. The acts of communion with Christ are those visible acts by which they present themselves to God in Christ to receive his blessings and to give the glory of them to him 30. The acts of communion among themselves are all those acts by which they study to doe good each to other but especially those which directly make to further their communion with God in Christ. 31. Many acts of this latter kind are to be exercised also toward those who as yet are not members of the Church because by a certaine power they are to be judged to belong to it 32. This Church as it is visible in it selfe is in respect of others and comparatively also distinguished into the Church lying hid and manifest 33. That which is manifest is when the number is greater and the profession more free and more publick 34. That which is hidden is when the number is lesse and profession lesse open which is wont to come to passe by reason of heresies persecutions or prophane manners abounding abroad 35. In the same respect also the Church is purer and impurer as the profession is more or lesse perfect 36. But this profession doth not depend upon confession only and preaching of the Word but also upon the receiving of it and religious obedience to it 37. But although the Church be subject to such changes and may leave any part of the World yet it hath never totally falled or shall faile from the beginning of the gathering it to the end of the World 38. For Christ must alwayes have his Kingdome in the mids of his enemies untill hee shall make his enemies his foote-stoole 39. Yea the Church doth never wholly cease to be visible for although sometime there scarse appeare a Church any where so pure that one may fly unto it in communion of the same worship in all things yet the Church doth in some sort abide visible in that very impurity of worship and profession CHAPTER XXXII Of the Church Instituted 1. THE Church as it lives upon Earth although it be not wholy visible together yet it is visible in its parts both dividedly in the severall members and joyntly in companies or Congregations 2. The former visibility is by mens personall profession which doth not make a Church simply visible but in certaine members or visible members of the Church although the Church in it selfe or in its integrall state is not visible in the same place Acts 19. 1. Paul came to Ephesus where he found certaine Disciples 3. That visibility which is in distinct companies or congregations doth not only make a visible Church but touching the outward forme doth make so many visible Churches as there are distinct congregations Revel 1. 4. The seven Churches 2 Cor. 8. 1. 19. The Churches of Macedonia all the Churches 4. For those congregations are as it were similary parts of the catholick Church and so doe partake both of the name and nature of it 5. Therefore a particular Church in respect of that common nature which is found in all particular Churches is a Species of the Church in generall but in respect of the catholick Church which hath the respect of an whole it is a member compounded of divers severall members gathered together and so in respect of those members it is also an whole 6. Such a congregation or particular Church is a society of believeres joyned together by a speciall band among themselves for the constant exercise of the communion of Saints among themselves 7. It is a society of believers because that same thing in profession doth make a Church visible which by its inward and reall nature doth make a mysticall Church that is Faith 8. But because true Faith hath holinesse joyned with it which it doth effectually worke Acts 15. 9. And so the profession of true faith cannot be disjoyned from the profession of holinesse therefore the Church is promiscuously and in the same sense called a society of believers and of Saints Eph. 1. 1. To the Saints which are at Ephesus and faithfull in Christ Iesus 1 Cor. 1. 2. compared with 2 Cor. 1. 1. Rom. 1. 7. Colos. 1. 2. 9. Hence visible and particular Churches also by reason of this Faith which they professe are rightly said to be in God the Father and in the Lord Iesus Christ. 1 Thess. 1. 1. 2 Thess. 1. 1. 10. It is also very probable that there is no such particular Church in which the profession of the true Faith flourisheth but in the same also there are found some true believers 11. But those who are onely believers by profession so long as they remaine in that society are members of that Church as also of the catholick Church as touching the outward state not touching the inward or essentiall state 1 Iohn 2. 19. They went out from us but they were not of us 12. Among believers there are to be accounted as members of the Church the children of those believers who are in the Church 1 Cor. 7. 14. Your children are holy For they are partakers of the same covenant and the same profession with their parents 13. Yet infants are not so perfect members of the Church as that they can exercise acts of communion or be admitted to partake of all the priviledges thereof unlesse there doe first appeare an increase of Faith but they are not to be excluded from those priviledges which pertaine to the beginning of Fait and entrance into the Church 14. Believers doe not make a particular Church although peradventure many may meete and live together in the same place unlesse they be joyned together by a speciall bond among themselves for so some one Church should often be dissolved into many and manyalâ—…o should be confounded into one 15. This bond is a covenant either expresse or implicite whereby believers doe particularly bind themselves to performe all those duties both toward God and one toward another which pertaine to the respect and edification of the Church 16. Hence it is that in the old Testament wee doe for the most part so often read of the renewing of their covenant as there is related any solemne reformation of the Church 17. Hence none is rightly admitted into the Church but by confession of Faith and promise of obedience 18. This joyning together by covenant doth onely so far forth make a Church as it respects the exercising the communion of Saints for the same believing men may joyne themselves in covenant to make a City or some civill society as they doe immediatly respect a common civill good but they doe not make a Church but as in their constitution they respect holy communion with God among themselves 19. Hence the same men may make a City or politicke society and not a Church or a Church and not a City or both a Church
and a City 20. Hence it is that those meetings that are formally Ecclesiasticall are said to be had in the Name of the Lord. Math. 18. 20. 1 Cor. 5. 4. 21. Neither yet doth some suddaine joyning together and exercise of holy communion suffice to make a Church unlesse there be also that constancy at least in intention which brings the state of a body and members in a certaine spirituall politie 22. This Cureh is instituded by God and by Christ Heb. 3. 3. 4. He that builded the House for every House is built by some and in this respect it differs from the mysticall Church the gathering of which together into one is not prescribed unto men but performed immediatly bâ—… divine operation but the gathering together into an instituted Church is so perfomed by God that his command and mans duty and labour doe come betweene Hebr. 10. 25. Not forsaking the assembling our selves together 23. But it is ordained by God and Christ onely because men have neither power of themselves to institute or frame a Church unto Christ neither have they by the revealed will of God any such power committed to them their greatest honour is that they are servants in the House of God Heb. 3. 5. 24. It is not therfore in the power of man either to take away any of those things which Christ hath granted to his Church or to ad other to them of the like kind although he may and ought by all lawful meanes to provide that those things which Christ hath ordained may be farthered and confirmed 25. But Christ hath so instituted the Church that it alwayes depends upon himselfe as upon the head so that if it be distinctly considered without Christ it is not a compleat body 26. Hence the Church itselfe may not properly make new Lawes to her selfe of new things to be ordained but thee ought onely to care for this that shee doe well find out the will of Christ and observe his ordinances in order and decently with greatest fruit of edification 27. But because the ordinances of Christ have alwayes a blessing of God joyned with them therefore here are divers promises of God made to the Church of the presence of Christ. Mat. 18. 20. 1 Cor. 5. 4. So as in a speciall manner hee is said to be conversant and to walke in the Churches Revel 2. 1. Esay 31. 9. And of the presence of the Holy Spirit Esay 59. 21. So that a more ample and certaine blessing of God may be expected in the Church of God instituted then in any solitary life whatsoever 28. They therefore that have opportunity to joyne themselves to the Church and neglect it doe more grievously sinne not onely against God in respect of ordinance but also against their owne soule in respect of the blessing adjoyned And if they doe obstinatly persist in their carelessenesse whatsoever they doe otherwise professe they can scarce be accounted for believers truly seeking the Kingdome of GOD. 29. The profession of the true Faith is the most essentiall note of the Church 30. This profession may in some company goe before the solemne preaching of the Word and administration of the Sacraments CHAPTER XXXIII Of the extraordinary Ministers of the Church 1. THus far of the subject of application The manner of it followes 2. The manner of applying consists in those things which are meanes of the spirit applying Christ with all his benefits to us for our salvation 3. The which spirit it selfe doth apply all saving things unto us internally and most neerely and so in his manner immediatly neither is any externall meanes capable properly of that vertue whereby grace may be really communicated to us Therefore though those doe morally concurre and operate in the preparation of man to receive thie grace yet they doe not properly confer the grace by themselves but the spirit which worketh together with them 1 Cor. 3. 7. Neither is he that planteth any thing nor he that watereth but God who giveth power to increase 4. The two principall meanes of this sort are the Ministry and the holy Signes unto which notwithstanding there is necessarily too bee joyned some Ecclesiasticall Dâ—…scipline 5. The Ministry is an Ecclesiasticall function whereby a man being chosen out doth dispense holy things of speciall right 2 Cor. 4. 1. We have this Ministery as we have obtained mercy 1 Cor 1. 2. Let a man so account of us as of the Ministers of Christ and dispensers of the Mysteries of God 6. It is called a Ministry because that power which is committed to Ecclesiasticall men is a power of doing onely by the command of Christ and meere obedience toward him 1 Cor. 4. 1. 2. 7. A spirituall or regall power of government whereby one worketh of his owne liberty and will is not belonging to men but to Christ alone 8. Hence a Minister of the Church is bound to execute his office by himselfe as one that hath not power to appoint any vicar in his place for this should not be an action of obedience but of command 9. Therefore one that is a constant Minister of divers Churches which are necessarily to be provided for by Vicars is not of Gods Ordaining but of mans ambition and presumption 10. The power is not absolute but relative that is it doth not consist in an absolute power to doe any thing but in a right whereby one hath power to doe that rightly and lawfully which he might not before so doe and therefore it is Potestas juris a power of right 11. But it is of speciall right because it respects somâ—… speciall duties unlawfull to others and it doth undertake some common duties in a certaine special manner 12. The right of the Ministery depends upon calling Heb. 5. 4. Neither doth any take this honour to himselfe but he that is called of God as was Aron 13. A calling is an action whereby an office is committed to any with authority to Minister 14. Therefore they are very ridiculous who doe so ordaine the calling of Ministers that they give them not power to preach the word unlesse they have some new grant 15. A necessary adjunct of a calling is fitnesse to the Ministery 16. Hence those who are altogether unfit to fulfill the Ministery if they be called to it by men are the Ministers of men not of God Hos. 4. 6. Because thou hast despised knowledge I will also despise thee that thou shalt not be a Priest unto mee 17. This fitnesse ariseth from a fit measure of gifts and a ready wil to undertake and execute the office 18. From the Ministery there ariseth a third staet of the Church for as by Faith it had its essentiall state and by a combination its integrall state so also by the Ministery it hath a certaine organicall state because it is now made fit to exercise all those operations which pertaine to the good of the whole 19. The course and direction of these operations is
Ecclesiasticall polity 20. The forme of this polity is altogether monarchicall in respect of Christ the head and King but as toching the visible and vicarious administration it is of a mixt nature partly as it were aristocraticall and partly as it were democraticall 21. Hence in the lawfull Ministery of the Church Hierarchy holy principality hath no place but rather Hieroduly or holy Service 22. Therefore one Minister is not subjected unto the power of another in his dispensation but all doe immediatly depend on Christ as those Angells which are inferiors in office to others are immediatly subject unto God not to other Angels 23. This Ministery is either extraordinary or ordinary 24. Extraordinary Ministry is that which hath a certaine higher and more perfect direction then can be attained to by ordinary meanes 25. Hence such Ministers have alwayes gifts and assistance extraordinary so that they doe Minister without error 26. The right of an extraordinary Minister is bestowed properly neither from man nor by man but from God alone by Jesus Christ and the holy Spirit Gal. 1. 1. 27. Hence the calling to such a Ministery is immediate 28. Yet every etraordinary calling is not so immediate that it excludes all Ministery of men as appeares in the calling of Eliseus and Matthias but it excludes onely that Ministery which is destitute of an infallible direction 29. This extrordinary Ministery was very necessary for the Church because that will of God which pertaines unto living well to God could not be found out by humane industry and ordinary meanes as all other Arts and Sciences but it did require men stirred up and sent by God to whom he hath manifested his will that they might be to us in stead of God hemselfe Exod. 4. 15 16. And be thou to him instead of GOD. 30. God hath revealed his will to these extraordinary Ministers 1. By lively voyce Reg. 1. 10. Unto which was often added an apparition and speaking to of an Angell or Christ himselfe as of the Angel of his covenant 2. By vision whereby together with the word the Species of the things to be declared were represented to their eyes waking 3. By dreames whereby such like things propounded to the minds of them being a sleepe 4. Sometime also by a certaine speciall familiarity as it were mouth to mouth without parable Numb 12. 6 7 8. If there be a Prophet among you I will make my selfe Iehova knowne to him in a vision and will speake to him in a dreame My servant Mosiâ—… is not so with him I speake mouth to mouth even apparently and not in darke speeches and the similitude of the Lord shall he behold 31. The manner of this revelation was so powerfull that its dis draw men oftentimes into an extasie or trance whereby they were so caught above themselves that they perceived nothing beside that that was propounded neither all that thing it selfe according to all its circumstances 2 Cor. 13. 3. 4. 32. Yet it is so certaine that the divine truth of it is often confirmed and in a certaine speciall manner sealed to them to whom it is revealed so as it need not another confirmation Gal. 1. 17. 2. 6. Neither did I returne to those who were Apostles before me They who were in estimation added nothing to mee Although sometimes also for the more abundant confirmation miracles are added Iudge 6. 36. 37. 38. 33. This extraordinary Ministery is either for the first instituting of a Church or for the speciall and extraordinary conservation of a Church or finally for the extraordinary restoring of a Church being fallen 34. The Ministery of instituting a Church hath alwayes a testimony of miracles joyned with it Heb. 2 3 4. Which at first began to be spoken c. God also bearing them witnesse with signes and wonders and with divers miracles gifts of the holy Ghost according to his will 35. Yet miracles doe not so give testimony to the doctrine of any as that it may bee presently believed For that doctrine which doth not consent with the knowne will of God ought not to be admitted although it seeme to be confirmed with miracles Deut. 13. 1 2 3. Although that signe or wonder come to passe which he soretold thee saying Let us goe follow other Gods Harken not to the word of that Prophet Gal. 1. 8. Though wee or an Angell from Heaven preach another Gospell beside that we have preached let him be accursed 36. The Ministery of conserving restoring a Church although it be extraordinary and is alwayes confirmed by miracles yet it doth not alwayes or necessarily require a testimony of miracles as appeares in many in the old Testament and in Iohn the Baptist. 37. Extraordinary Ministers were Prophets Apostles and Evangelists 38. Wicliffe Luther Zwinglius and such like that were the first restorers of the Gospell were not to speake properly extraordinary Ministers 39. Yet they are not amisse called extraordinary by some 1. Because they did performe something like those things which were done by extraordinary Ministers of old 2. Because in respect of degree they received some singular gifts from God as occasion did require which also may be affirmed of many among the more famous Martyrs 3. Because order at that time being disturbed and decayed they were of necessity to attempt some things out of the common course 40. It is therefore ridiculous to require miracles of those men to confirme that doctrine which they propounded seeing such an attestation is not necessary no notin all extraordinary Ministers CHAPTER XXXIIII Of the holy Scripture 1. EXtraordinary Ministers were raised up by God to instruct the Church not onely by lively voyce but also by Divine writings that there might be a perpetuall use and fruit of this Ministery in the Church even when such Ministers were taken away 2. For they onely could commit the rule of Faith and manners to writing who by reason of the immediate and infallible direction which they had from God were in that businesse free from all error 3. They received a command of writing from God partly externally both generally when they were commanded to teach and specially sometimes when they were commanded to write Deut. 3. 19. Revel 1. 19. Write yee the Song write those things which thou hast seene and partly by the inward instinct of the spirit 2 Pet. 1. 21. For prophecy came not in old time by the will of man but holy men spake as they were moved by the holy Spirit 2 Tim. 2. 16. All Scripture is inspired by God 4. They wrote also by the inspiration and guidance of the holy Spirit so that the men themselves were as it were instruments of the spirit In the place before Ierem. 1. 9. Behold I put my words in thy mouth Acts 28. 25. Well indeed spake the holy Spirit by Esaias the Prophet 5. But Divine inspiration was present with those writers with some variety for some things to be written were before altogether
Scriptures for the Scriptures are understood by the same meanes that other humane writings are many by the skill and use of Logick Rethorick Grammar and those tongues in which they are expressed except in this that there is a singular light of the spirit alwayes to bee fought for by the godly in the Scriptures 27. Yet the Scripture is not so tied to those first tongues but that it may and ought also to bee translated into other tongues for the common use of the Church 28. But among interpreters neither those seventy who turned it into Greeke nor Hierome nor any such like did performe the office of a Prophet so that he should be free from errors interpreting 29. Hence no persons absolutely authenticall but so far forth only as they doe expresse the fountaines by which also they are to be tried 30. Neither is there any authority in Earth whereby any version may be made simply authenticall 31. Hence the providence of GOD in preserving the Fountaines hath beene alwayes famous and to be adored not onely that they did not wholy perish but also that they stould not be maimed by the losse of any booke or deformed by any grievous fault when in the meane while there is no one of the auncient versions that remaines whole 32. Neverthelesse from those humane versions there may be all those things perceived which are absolutly necessary if so be they agree with the fountaines in the essentiall parts as all those versions that are received in the Churches are wont to doe although they differ and are defective in the smaller things not a few 33. Neither therefore must wee alwayes rest in anie version that is received but we must most religiously provide that the most pure and faultlesse interpretation be put upon the Church 34. Of all those bookes being delivered from God and placed as it were in the Chest of the Church there is made up a perfect Canon of Faith and manners whence also they have the name of Canonicall Scripture 35. The Prophets made the Canon of the old Testament and Christ himselfe approved it by his Testimony The Canon of the new Testament together with the old the Apostle Iohn approved and sealed up being furnished with Divine authority Rev. 22. 18 19. For I doe witnesse together to every one that heares the words of the prophesy of this booke if any shall ad to these God shall lay upon him the plagues written in this booke and if any shall take away any thing from the books of his prophesie God shal take away this part out of the booke of life 36. Those bookes which commonly we call apocryphall doe not pertaine to the divine Canon neither were they rightly enough joyned by men of old to the canonicall bookes as a certaine secundary Canon for first in some of them there are manifest fables told and affirmed for true Histories as of Tobith Iudith Susanna Bel the Dragon and such like Secondly because they contradict both the sacred Scripture and themselves Oftentimes Thirdly they were not written in Hebrew nor delivered to the Iewish Church or received by it to which notwithstanding God committed all his Oracles before the comming of Christ. Rom. 9. 4. Fourthly they were not approved by Christ because they were not among those bookes which he set forth when he commanded his to search the Scriptures Fifthly they were never received either by the Aostles or the first Christian Church as a part of the Divine Canon CHAPTER XXXV Of ordinary Ministers and their Office in Preaching 1. ORdinary Ministery is that which hath al its direction from the will of God revealed in the Scriptures and from those meanes which God hath appointed in the Church for the perpetuall edification of the same 2. And hence they are called ordinary because they may and are wont to bee called to Minister by order appointed by God 3. But because in their administration they have that Will of God which was before revealed by extraordinary Ministers for a fixed rule unto them therefore they ought not to propound or doe any thing in the Church which they have not prescribed to them in the Scriptures 4. Therefore also they depend upon extraordinary Ministers and are as it were their successors for although in respect of manner and degree exraordinary Ministers have no successors yet in respect of the essence of administration ordinary Ministers performe the same office toward the Church as extraordinary did of old 5. The right of his Ministery is wont to be communicated by men and in that respect the calling of an ordinary Minister is mediate 6. But this is so to be understood that the authority of administring Divine things is immediatly communicated from God to all lawfull Ministers and the appointing of persons upon which it is bestowed is done by the Church 7. But because the Church can neither confer gifts necessary for this Ministery nor prescribe unto God upon whom he should bestow them therefore she can only chuse those whom before she sees fitted for not as extraordinary Ministers so also ordinary are made fit by their very calling when they were unfit before 8. Hence in an ordinary calling it is necessarily required that a lawfull triall goe before the calling it selfe 1 Tim. 3. 10. Let them be first tried then let them Minister if they be blamelesse 9. Ordinary Ministery is for the preserving propagating and restoring the Church by ordinary meanes 10. There are two parts of this Ministery 1. That in the Name of God he doe those things which are to be done with the people 2. That in the name of the people he doe those things with God which are to be done with him 11. But in these the preaching of the Word doth most excell and so it hath beene alwayes of perpetuall use in the Church 12. The duty of an ordinary preacher is to propound the Will of God out of the Word unto the edification of the hearers 1 Tim. 1. 5. The end or preaching is love out of a pure heart and a good conscience and faith unfained 13. But because there is chiefly required a serious desire to edify the Church therefore he cannot be a fit preacher who hath not prepared his heart to seeke the Law of the Lord and to keepe it and to teach Israel the statutes and judgements For he that teacheth another ought before and when he teacheth to teach himselfe Rom. 2. 21. Otherwise he is not fitted to edifie the Church 14. This duty is to be performed not only universally in respect of all the heare 〈◊〉 in common but also specially in respect of order and age whatsoever as of old men young men servants Tit. 2. 3. Of teachers 2 Pet. 1. 12. c. Yea of every one 1 Thess. 1. 11. We exhorted and comforted and charged every one of you not publickly onely but privatly also Acts 20. 20. Publickly and from house to house 15. He ought to have this scope
and Sacraments is Discipline which in respect of the summe of the matter hath beene alwayes one and so may fitly be handled in this one place 1. HOly Discipline is a personall application of the Will of God by censures either for the preventing or taking away of scandals out of the Church of God 2. For in the preaching of the Word the Will of God is propounded and really applied to beget and increase Faith and obdience In the administration of the Sacraments the Will of God is also personally applied by the seales to confirme Faith and obdience In the exercise of Discipline the Will of God is personally also applied in the censures for the removing of those vices which are contrary to Faith and Obedience 3. Hence it is that Discipline is wont to be joyned with the Word and Sacraments by the best Divines in the notes of the Church for though it be not a note simply essentiall and reciprocall as neither the other two yet it ought necessarily to be present to the complete estate of a Church 4. This Discipline is ordained and prescribed by Christ himselfe Mat. 16. 19. 18. 15 16 17. And so is plainly of Divine right neither may it be taken away diminished or changed by men at their pleasure 5. Nay the sins against Christs the author and ordainer whosoever doth not so much as in him is to establish and promote this Discipline in the Churches of God 6. The persons about whom it ought to be exercised are the members of visible instituted Churches without any exception Mat. 18. 15. 1 Cor. 11. And not others There Vers. 12. For it pertaines to them and only them that have right to partake of the Sacrament 7. Unto those persons it applies the Will of God that is those meanes of spirituall reformation such as Christ onely hath given to his Churches 2 Cor. 10 4. Therefore punishments and vexations to be endured by the body or purse have no place at all in Ecclesiasticall Discipline 8. It respects sins and scandalls in those persons for it is an wholesome healing plaister of those wounds and diseases to which the sheepe of Christ are subject 1 Cor. 5. 5. 9. It forbids and takes away those offences because it doth effectually and personally apply the Will of Christ the impugning and abolishing of them 10. But because it doth so effectually urge obedience toward Christ therefore not without singular reason a great part of the Kingdome of Christ as hee doth visibly governe the Church is placed by the best Divines in this Disciplines 11. And this is the true reason why the Discipline of Christ is solidly constituted and exercised together with doctrine in so few Churches because most even of those who would seeme to knew Christ and to hope in him doe refuse to receive the whole Kingdome of Christ and to yeeld themselves wholly to him 12. But as it is a part of the Kingdome of Christ so also it is by the same reason a part of the Gospell for it is an holy manner of promoting the Gospell ordained in the Gospell They therefore who reject Discipline doe neither receive the whole Kingdome of Christ nor the whole Gospell 13. But because both every part of the Kingdome of Christ is necessary in its measure and that chiefly which doth represse sin effectually therefore men doe not safely enough content themselves in Churches wanting Discipline unlesse that publick defect be made up by a private care and watching one over another 14. The parts of this Discipline are brotherly correction and excommunication 15. For it doth not either only or chiefly consist in the thunderclaps of Excommunications and Anathemâ—…is but chiefly in Christian correction 16. Neither is the proper end of reproofe that there might be then an entance made to Excommunication although by accident that sometimes doe follow but that the necessity of Excommunicating if it can be might be prevented and the sinner may bee by timely repentance retained in the Church 17. Correction increpation or admonition ought to be used in every sinne unto which the midicine of Discipline agreeth yet in a divers manner according to be difference of the sin secret and knowen For in hidden sins those three degrees are to be observed which Christ hath in order prescribed Mat. 18. 15. 16. 17. But in publick sins such a gradation is not necessary 1 Tim. 5. 20. 18. These admonitions ought alwayes to be taken out of the word of God not out of mens decrees otherwise they will not pierce to the conscience 19. A plenary excommunication is not to be used unlesse contumacy be added to the sin Mat. 18. 17. For the sinner rightly admonished of necessity must appeare penitent or obstinate but the penitent is not to be excommunicated therefore only he that is obstinate 20. Yet in the more hainous offences so much patience and delay is neither necessary nor profitable to expect repentance and to the discerning of contumacy as in more usuall faults 21. When the thing it selfe may suffer delay it is agreeable to Scripture and reason that excommunication be first begun by suspension or abstension from the Supper and such like priviledges of the Church which is wont to be called the lesser excommunication 22. Yet wee must not stay in this degree but by this meanes and in this space repentance is to be urged and there being no hope of it we must proceede at length to a compleat severing from the Communion of the faithfull which is wont to be called the greater Excommunication 23. But because an obstinate sinner cannot be separated from the faithfull unlesse the faithfull be separated from him and this also maketh for their wholesom shame 2. Thess. 3. 14. Therfore they who are lawfully excommunicated are to be avoyded of all Communicants not in respect of duties simply morall or otherwise necessary but in respect of those parts of conversation which are wont to accompany approbation and inward familiarity Os orare vale conviva mensa negatâ—… With the secluded neither confer nor pray Salute nor feast nor eath with day by day 24. From the bond Excommunication none that is not penitent ought to be loosed neither ought it to be denied to any that is penitent But it is not a sufficient repentance if one say it repent me I will doe so no more and doe not otherwise shew true Repentance but such judgements of serious repentance ought to appeare as the Church is bound to bee satisfied in them otherwise hyprocrisie is nourished and the Church is mocked and Christ himselfe 25. Yet in some sins a weake repentance so it appeare true may be admitted them in other sins 26. The power of this Discipline in respect of the right it selfe pertaines to that Church in common whereof the offendor is a member for it pertaines to her to cast out to whom it belongs to admit at first and the conservation or cutting off of members concernes the whole body
contracted to some one people as before but is diffused through the whole world Secondly in respect of time in that it hath no terme of duration before the consammation of the whole mysticall Church 2 Corinthians 3. 11. Eph. 4. 13. That which remaineth untill we all meet unto a perfect man unto the measure of the full stature of Christ. 14. But because this new administration is so perfect therefore it is meete also that the communion of Saintâ—… in the Church under the New Testament bee ordained most perfect 15. Therefore in every Church of the New Testament the whole solemne and ordinary worship of God and all his holy ordinances may and ought to be observed so that all the members of that Church may ordinarily exercise communion together in them 16. For it is not now as it was ordained of God in the Church of the Iewes that some more solemne parts of Divine worship may be exercised in one place and other in other places but one particular Church is ordained in which all holy offices are to be performed 17. Hence all Christian Churches have altogether one and the same right thaâ—…ne doth no more depend upon another then another upon it 18. Hence also it is most convenient that one particular Church doe not consist of more members then may meete together into one place to heare the Word of God celebrate the Sacraments offer prayers and exercise Discipline and performe other duties of Divine polity as one body 19. For it is an Aberration not void of all confusion that in some greater Cities although there be more believers then that can exercise that Communion together yet they are not distributed into divers Churches but doe make one so to abound that the edification of every one cannot be rightly taken care for and furthered 20. Therefore the Church instituted since Christ exhibited is not one catholick Church so as all the faithfull throughout the world should be joyned together in one and the same outward band among themselves and should depend upon one and the same visible pastor oâ—… company of pastors but there are so many Churches as there are companies or particular Congregations of those that prosesse the Faith who are joyned together by a speciall band for the constant exercise of the communion of Saints 21. For although the mysticall Church as it is in its members is no other way distributed then into the adjuncts and subjects in which respect we call the Church of Belgia of Britany of France as we call the Sea according to the shores which it was heth to the Belgick British French Sea although it be one and the same Sea yet the instituted Churches are divers most speciall Species or Individualls partaking of the same common nature as divers fountaines divers Schooles divers Families although many or all peradventure might be called one Church in respect of some one affection which they have in common as many Families of some noble stocke are often set forth by the name of one Family as the Family of the House of Nassou c. 22. Neither is this Church that is instituted by God properly nationall provinciall or Dioecesan which fâ—…rmes were brought in by men from the paterne of civill government especially the Romane but it is Parochiall or of one congregation the members where of are combined among themselves and doe ordinarily meete into one place to the publick exercise of religion 23. For such a company and not larger is properly signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Church neither hath it a larger signification in the New Testament when it is referred to any visible and designed company neither also among prophane authors who are the more ancient 24. Hence divers fixed Congregations of the same Countrey and Province are alwayes called Churches in the plurall number not one Church even in Iudaea which was all before one nationall Church 1 Thess. 2. 14. Acts 14. 23. 15. 41. Romans 16. 4. 5. 16. 1 Cor. 16. 1. 19. 2 Cor. 8. 1. 18. 19. Gal. 1. 2. 12. 25. Also those particular Churches which are reckoned up iâ—… the New Testament were wont to meere together E 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into one Acts 2. 46. 5. 12. 14. 27. 15. 25. 21. 22. 1 Cor. 5. 4. 14 23. 26. 11. 17. 23. 26. Neither is there any thing read in all the New Testament of the institution of any larger Church upon which lesser congregations should depend neither is there any worship or holy ordinance prescribed which is not to be observed in every Congregation neither is there any ordinary Minister made who is not given to some one such company 27. Yet particular Churches as their Communion doth require the light of nature and equity of rules and examples of Scripture doe teach may and of tentimes also ought to enter into a mutuall confederacy and fellowship among themselves in Classes and Synods that they may use their common consent mutuall helpe as much as fitly may be in those things especially which are of greater moment but that combination doth neither constitute a new forme of a Church neither ought it to take away or diminish any way that liberty and power which Christ hath left to his Churches for the directing and farthering whereof it onely serves 28. The ordinary Ministers doe follow the forme of the Church instituted and are not Occumenicall Nationall Provinciall or Dioecesan Bishops but Elders of one Congregation who in the same sence are also called Bishops in the Scriptures 29. Those transcendent members of the Hierarchy were meerly humane Creatures brought into the Church without any Divine precept or example They cannot fulfill the office of a Pastor in so many Congregations They rob the Churches of their liberty whilst they exercise as it were a regall or rather tyrannicall dominion over the Churches themselves and their Pastors they have brought in with them the Roman Antichrist himselfe as the head and Chancellors Suffraganes Arch-deacons Officialls and the like props of the Hierarchy as the taile of the same sort whose very names are Apocryphall and altogether unknowen to the first Churches to the utter oppressing of the Churches of GOD. 30. The right of calling an ordinary Minister is in the Church it selfe to whom he must serve Acts 14. 23. 31. Yet here they need the direction and helpe of the Elders both of the same Church and very often also of the neighbour Churches 32. The essence of the calling is in election of the Church and acceptation of the elected 33. An antecedent adjunct of it is examination or triall 34. A consequent and consummating adjunct is ordination which is nothing else then a certaine solemne entrance of the Minister already elected into the free execution of his function whence it comes to passe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordaining by election and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imposition of hands doe often signifie the same thing among the
subject to our lust 15. But it comes most often from presumption whereby one is confident that God will doe this or that which he no where promised or at least did not promise that he would doe in that manner and with those meanes that they expect whence also it is that every tempting of God is by some referred to presumption and in respect of arrogancy it is opposed to prayer wherein we doe humbly represent our will to God that it may be performed by him as he pleaseth 16. But it is alwayes opposed to some act of religion wherby wee depend upon the will of God because when we tempt God we doe it that God may as it were depend upon our will 17. To desire some speciall signe of God with some speciall reason inspiration or instinct is to tempt God Matth 16. 1. The Pharisees and Sadduc◅s tempting him required him to shew them a signe from Heaven 18. Yet to refuse a signe offered by God is to tempt or weary him Is. 7. 11 12 13. Aske a signe I will not aske neither will I tempt God Yee weary my God Humbly to seeke a signe of God about some particular necessary thing which otherwise is not sufficiently manifested a believer may sometime doe without sin Gen. 15. 8. How shall I know that I shall inherit the Land 19. Proving or purging of a suspected offence by triall of hot Iron scalding water and the like are temptings of God for there is a certaine miraculous shewing of the power of God expected or required in them to proove an hidden truth without just cause because there are other meanes appointed to find out mens faults which also if they faile such things may be unknowne without any fault 20. Of the same kind are single Duells or monomachies which of old were permitted by publick authority and are yet too much frequented for in them the righteousnesse of the cause is committed to be decided by the singular providence of God from that successe which he is thought to give according to his Iustice without any certaine and just reason 21. Beside these temptings which doe properly pertaine to triall there is also a tempting as it were of inducement towards God when there is required or expected helpe from him to commit some hainous wickednesse 20. Yet those inducements may fithly enough be referred to temptation of triall because the Will of God is tried in them They differ from others in this only that that object about which the Will of God is tried is an action in it selfe unlawfull in which respect the honour of God is specially hurt and violated because together with the temptation there is joyned a certaine most foule mocking of God 23. Tempting or proving of God is sometime taken in good part and is commanded Mat. 3. 10. Try me now in this saith the Lord of Hosts 24. But this tempting is an act of Faith leading us to obey and practise those things which God hath commanded with expectation of that fruit and blessing which God hath promised 25. This lawfull tempting of God doth put back all the tentations of the Devill 26. That unlawfull tempting of God doth lay us open to the tentations of the Devill neither are wee ever overcome by any tentation of the Devill unlesse wee doe in a sort tempt God CHAPTER XIII Of instituted worship 1. INstituted worship is the meanes ordained by the Will of God to exercise and further naturall worship 2. All such like meanes ordained of God are declared in the second Commandement by forbidding all contrary meanes of worship devised by men under the title of Graven and Image which seeing they were of old the chiefe inventions of men corrupting the worship of God they are most fitly by a Synechdoche frequent in the Decalogue put instead of all devises of mans wit pertaining to worship 3. This worship doth not depend In specie and immediatly upon the nature of God or upon that honour w◅ch by vertue of our Creation we owe to God but upon the most free institution of God 4. Hence this worship was divers according to the divers constitution of the Church one befo◅ Christ exhibited and another after 5. It is a meanes having relation to the naturall worship otherwise it were not worship because one cannot give that honour to God which is due to him as touching the essence of the act any other way then by Faith hope and Love whereby we doe receive from God with due subjection those things he propounds to us to be received with the same subjectiō we offer to him those things which may be offered by us to his honour But because the acts themselves are in a speciall manner exercised in those things which God hath instituted for his honour therefore there is in them a certaine secundary worship and a certaine partaking of the former 6. But it hath in respect to that naturall worship the affection of an effect which existeth by vertue of the former and of a meanes and instrument whereby Faith Hope and Love in which that worship is contained doe exercise their acts and of an adjuvant cause whereby they are furthered and also of an adjunct to which thy are subjected 7. But it is properly called worship as it is a meanes and helping cause of that primary worship 8. But because the command of God being put it depends and flowes from the primary worship of God therefore it is oft perswaded and urged by those arguments which are taken from the inward and essentiall manner of worshipping God as in the second precept They that love me and keep by Commandements Deut. 10. 12 13. What doth the Lord thy God require of thee but that thou feare the Lord thy God walke in all his wayes that thou love him worship the Lord thy God with all thy heart and all thy soule observing the precepts of the Lord and his Statutes 9. That rule therefore of interpreting the Scriptures which is wont to be delivered by some is not universally true that all those duties morall and immutable which have morall and immutable reasons joyned to them except it be thus understood that those duties doe follow upon those reasons no speciall command coming betweene Lev. 11. 44. I am the Lord your God that sanctifie you that ye may be holy as I am holy ◅t defile not therefore your selves with any creeping thing 10. No worship of this kind is lawfull unlesse it hath God for the Author and ordainer of it Deut. 4. 2. 12. 32. Keep you all things which I shall command you Ad not to the word which command you neither take from it every thing which I command you observe to doe ad not to it nor take from it every thing which I command you observe to doe ad not to it nor take from 1. Chron. 16. 13. Our Lord broke in upon us because we did not seeke him aright 11. That is declared in those words