blessed 2. For the production of this visible world which was not altogether destitute of form but of perfection separation and beauty which by degrees then it received 3. For sending in of the primitive Light which was neither the Elementary fire nor a bright Cloud nor any other body but a Quality sent into the air by God who is that inaccessible light This created quality of Light was afterward the fourth day placed in the Stars IX The second day the Firmament was created or the Aerial heaven which by its lower part separates the waters above that is the â—louds from the waters beneath that is the Sea X. The third day God 1. separated the inferior waters which as yet covered the earth and gathered them into certain channels that the rest of the earth called dry land might afford a commodious habitation for man and beast 2. He gave to the earth a fructifying power to produce herbs and plants without the hâ—lp of seed or sun XI The fourth day the Stars and great Luminaries wâ—re placed in heaven whose motion proceedeth not from a soul or any assistant intelligence as the Philosophers affirm but from that power which God gave them in the beginning no otherways than the earth by its innate power stands immovable XII There is a threefold use of the Stars 1. To distinguish the day night 2. To note the times seasons of the year 3. To impart their vertue to inferior bodies XIII The fifth day were made the Birds Fishes and creeping things XIV The sixth day after the earthly Creatures were produced and this whole Vniverse as a large house was furnished with all kinde of furniture Man at last was created Of all these Creatures Men Angels are chiefly considered in Divinity because on them God bestowed his Image The RULES 1. Although the whole World be the Looking-glass of Gods power wisdom and bounty yet properly Gods Image is attributed to Angels and Men onely 2. Gods Image doth partly consist in natural gifts to wit in the invisible and simple substance of Angels and Mens souls in their life understanding will and immortality partly in supernatural gifts to wit in their primitive blessednesse in the uprightness of their intellect will in their majesty dominion over the other creatures Angels are intelligent Creatures void of bodies The RULES I Angels are not accidents nor qualities but true substances II Angels are void of bodies and are not subject to destruction III. The bodies in which the Angels appeared were not meer apparitions nor yet united to them hypostatically but were freely assumed to perform some service in IV. Angels are in a place not by way of circumscription but by way of definition V. Angels cannot be together in many places VI Angels truly move from place to place Man is a creature whose body originally was formed of earth but afterwards is propagated of seed by traduction consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There 's a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without Father and Mother the second production was out of Adam's rib without a Mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans creation Moses writes thus Gen. 2. ver 7. The Lord breathed into his nostrils the breath of life and man became a living soul. In this place three things are mentioned 1. The immediate Creation of the soul for it is call'd the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God infused into the body is proved by these subsequent Reasons 1. Because otherwayes our souls should have another original than Adam's had for ours must proceed of some pre-excistent matter where as Adam's proceeded of none Neither will that objection hold concerning the dâ—fferent way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Iob. 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life Zac. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his spirit to God that gave it Eccl. 127. VVhereas then in mans dissolution the spirit returns immediatly to God doubtless it was immediatly formed by him 5 Because the Scripture doth plainly distinguish between the parts of bodies spirits Heb. 12.9.6 Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body and soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These physical Axiomes like begets like and Man begets man remaine true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and thus the whole man is brought into this World by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul. Neither again is man in this respect nobler than other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs
in privaâ—e families IX It is not much materiall whether one aspersion or three be used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptism is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Holy Ghost XI The Latine tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptism XII The internal form consisteth in the analogy of aspersion and remission of sins as also of regeneration or sanctification In this Baptism answers the legal aspersions by which likewise remission of sin by the blood of Christ was shaddowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we dye to sin and live to righteousness See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the sealing of our regeneration and of our reception or ingrafting into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 19.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptism whom Christ will have to be brought to him The words used in this place and Luke 18.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Mat. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of this Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2 v. 39. To you and to your children is the promise made 3 On the analogy of circumcision for with this Sacrament Infants were initiated 4. On the example of the Apostles who are saâ—d to baptise whole families Act. 16.15 33. It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eaâ— to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning in which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reasâ—n although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the holy Spirit XVI But concerning the Infants of Infidels the case is otherwise who are not born of Parents even so much as either of them a Believer for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The Baptisme of Bels is a horrible profanation of the Sacrament and joyned with abominable idolatry XVIII As naturally we are born before we eat so baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptism is necessary not absolutely but in respect of â—hrists command neither must we feign such a necessity as permits any other besides the minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that Iohn's baptisme was instituted by God against these plain testimonies Mat 21.25 Luke 3.2 and 7.30 Joh. 1.33 Neither matters it that Iohn distinguisheth between his baptisme and Christs Mar. 1.8 For there the oppâ—sition is not between baptisme and baptisme but a comparison onely between thâ— office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the thing signified They say that such as were baptised by Iohn were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of Iohn neither yet can we find out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauâ—'s concerning Iohn and his disciples therefore thâ—s place favoureth neither Papist nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other Sament of the New Testament in which Christians that are of age receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institution The RULES I. The Lords Supper is called metonymically the Eucharist or Thanksgiving Sinâ—xis or a collection the Lords Table the New Testament and Synecdochically the Breaking of Bread II. It hath the same efficient causes that Baptisme hath III. The outward matter thereof or Signes are Bread and Wine IV The Supper is lame without both Sgnes and to rob the people of the Cup is Sacriledge Matth 26 27. Drink ye all of this 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of Christs blood And 11. v. 26. As â—ften as you shall eat this bread and â—rink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Iewish Superstition to use unleavened Bread so the Popish Penny Wafers are superstitious reliques VII It s outward form consists in Actions and Words VIII The Actions are the breaking of Bread and powring out of Wine the distribution of both signes and the receiving thereof with the hand and mouth IX The word is the whole institution containing the Eucharist the command and the promise but the promise cheifly X. Therefore it is impiety to think that the bread is turned into Christs body only the bare accidents remaining by the low mumbling ef these five words For this is my body and that with one breath and the Priests intention XI The internal forme consisteth in the Analogie of the sign and the thing signified in which by Bread and Wine are signified Christs body and blood as spiritual meat and drink but by the breaking of Bread and powring out of the Wine are represented the breaking of his body or crucifixion and shedding of his blood and lastly by the distributing and receiving of both the applying of Christs death XII The breaking of Bread is not a thing indifferent For Christ made use of this himself and commanded it to be used saying do this which he himself explained adding This is my body which is broken for you From this the Supper is so called by this also
outwardly but withall he illuminates the minde inwardly that man might know the excellency of his vocation so God moves the heart that it might obey XII The Novelists also falsly teach that sufficient grace is given to all men but not the act it self of accepting and using that grace This opinion overthrows it self for if the grace of believing is not given in respect of the act then grace is not sufficient seeing no man is saved but he that believes We confess indeed that common vocation is sufficient to make the reprobates excuseless but not to save them hence God speaketh Isa 5.4 What can I do more to my Vineyard c. XIII The Pelagians absurdly teach that by the grace of Vocation we are to understand our natural abilities For the Scripture never thus useth the word Grace but means either that grace which makes us acceptable or that grace which is freely given Eph. 1.6 To the praise rf the glory of his grace wherein he hath made us accepted in the beloved Rom. 12.6 Having divers gifts according to the grace which is given to us XIV The end of Vocation is Gods glory and the salvation of the Elect. XV. The time of calling is not tied to Baptisme for God cal's some before some in and some after Baptisme So Abraham before Circumcision was called and justified Rom. 4. XVI Out of these we may see what is the difference between general and special Vocations That is oftentimes outward onely this is inward That worketh sometimes internally in Reprobates also yet the light of salvation which it affords in the mind is but weak and the joy with which it affects the heart is but momentary but this irradiats the mind with a full light and seasoneth the heart not with a bare rellish but with a true sense of spiritual gifts and fill sit with true constant joy That may be lost but the gifts and graces of this can never be lost Of general Vocation see Matth. 13 20. But he that receives the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he no root in himself but dureth for a while Heb. 6. v. 4 5. c. It is impossible for these who were once inlightned and have tasted of the Heavenly gifts and were made partakers of the Holy Ghost and have tast-the good word of God and the powers of the world to come if they shall fall away to renew them again to repentance But of special Vocation Paul Rom 11.29 For the gifts and calling of God are without repentance CHAP. XXIX Of Saving Faith THe effects of special vocation are immediate or mediate The immediate effect is saving Faith which is the gift of Vocation whereby he that is elected applieth to himself the free Promises of Christ in the Gospel and resteth in them The RULES I. This word Faith in Scripture hath five significations For either it is taken metonymicalâ—y for wholesome Doctrine and this is the Faith which not by which we believe or for historical Faith or temporary or for the Faith of miracles or for saving faith II. The principal efficient cause of this is God the impulsive is the same grace by which we are elected and called Act. 13.48 And they believed so many as were ordained to life eternal Rom. 11 7. The Election hath obtained but the rest are blinded III. Faith then is a free gift both in that we have not deserved it and because it is infused into us by the Holy Ghost This is against Sâ—cinus who calls faith a free gift not because the Holy Ghost hath infused it but because no man hath deserved it but that faith is the gift of God is plain Phil. 1.29 For to you it is given in the behalfe of Christ not onely to believe on him but also to suffer for him IV. The instrumental cause by which Faith is given to us is ordinarily the word of God in those that are of yeares Rom. 10.17 Faith commeth by hearing and hearing by the word of God V. Therefore the bare preaching of the Gospel is not the cause of Faith but as it is joyned with the power of Gods Spirit Act. 16.14 The Lord opened the heart of Lydia that she attended to the things that were spoken of Paul VI. The matter or object is commonly Gods Word but properly the free Promises grounded on Christ. The Pontificians deny this latter part against plain Scripture Rom 3.22 The righteousnesse of God by the faith of Iesus Christ unto all and upon all that believe and v. 25. whom God hath set forth to be a Propitiation through faith in his blood and c. 10 9. if thou doest confesse with thy mouth the Lord Iesus and believest in thy heâ—rt that God raised him from the dead thou shalt be saved VII The from of Faith for our better understanding is divided into three parts Knowledge Assent and Confidence Knowledge is the understanding of things necessary to salvation Assent is by which we firmly believe those things to be true which are delivered in Gods Word Confideâ—â—e is that whereby every faithful man applies the promises of the Word to himself VIII There is knowledge and assent both in saving and in historical faith but confidence is onely in saving faith Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance 〈◊〉 3.12 1 Thess. 1 5. By the name then of Confidence is understood either the apprehension application of Christ with his benefits or the quietnesse of conscience In the former sense it is the form of faith in the latter the effect IX Implicite faith then which is the belief of the Church of Rome with a blind assent is no faith Faith cannot be without knowledge 1. Because it cometh by hearing and hearing by the word of God Rom. 10.7.2 Because that is wisdome by which God is known Isa. 53 11. Jer. 31.34 Joh 6.69 17 3. 1 Cor. 1.21 X. Nor is that better than a meer historical faith which is not joyned with firm confidence The Papists teaâ—hâ—â— that faith is onâ—y in the understanding but not in the will and heart but the Scripture plainly teacheth the contraâ—y Rom. 10.10 with the heart we believe unto righâ—eousnesse XI Yet we teach not such a firm confidence as if no wayes tossed with doubtings but such a one as doth not finally yield to doubtings XII As for the effects or most proper acts of faith S Paul rightly tells us that faith is the substance of things hoped for and the evidence or demonstration of things not seen Heb. 11.1 It is indeed the property of faith to make future and not exâ—stent things present So Abraham is said to see Christs day Joh. 8.56 XIII The subject of faith are the elect called Of Infants faith we spake in the doctrine of Baptisme XIV There are degrees of Faith not only in
THE ABRIDGMENT OF CHRISTIAN DIVINITIE So exactly and Methodically compiled that it leads us as it were by the hand To the Reading of the Holy Scriptures Ordering of Common-Places Vnderstanding of Controversies Clearing of some Cases of Conscience By JOHN WOLLEBIUS Doctor of Divinity Ordinary Professor in the University of Basil. Faithfully translated into English and in some obscure places cleared and enlarged By ALEXANDER ROSS The Third Edition To which is adjoyned after the Alphabeticall Table The ANATOMY of the whole Body of DIVINITY Delineated in XIV short Tables for the help of weak memories LONDON Printed by T. Mabb for Ioseph Nevill and are to be sold at his Shop at the signe of the Plough in the New-Buildings in Paules Church-yard 1660. To the Right Honourable THE LORD ROCKINGHAM My Lord I Have been long indebted both to your Lordship your noble Lady and your hopeful Son Mr. Watson for your favours and good will towards me I have therefore adventured not by way of requital but of acknowledgment to present this Theological Epitome to You which is the most exact and compendious of any that hath been yet done by Protestant Writers I may say of this Edition as Philosophers speak of Nature that It is neither deficient in necessaries nor abundant in superfluities What was in the Latin Copy dark I have cleared and what was contracted I have unfolded How needful Epitomies are in all Sciences chiefly in Divinity I need not write if either we consider the shortnesse of our time or the largenesse and multitude of Volumes which have been written of this Subject or the weaknesse of our memories or the fastidiousnesse that is begot in us by reading tedious and voluminous Discourses God who knows what is best for us hath epitomized all Practical Divinity into X Precepts and our Saviour hath reduced those ten into two and all that we can pray for or against into six heads or Petitions The Traveller that desiers to be soon at his journeys end will seek out the most compendious way He is an unwise Traveller that will clog himself with silver if he can epitomize it into Gold surely a weak Stomack wil better retain the smalâ— quantity of an extract than the large draught of a nauseating potion He that with judgment doth contract the vast body of Divinity into an Abridgment doth imitate God who having the first day diffused the light through the whole Hemisphere contracted it and as it were epitomized it the fourth day within the body of the Sun He that will condemn Epitomies condemns himself for man is the epitomie of the World But I must avoid prolixity in commending this Epitomie lest my practise thwart my words My Lord This Book is the Epitomie of Divinity and this Epistle the Epitomie of my true affection and many thanks I owe you and yours on whom I wish the influence of all happinesse which is the hearty desire of Your Lordships Humble Servant ALEXANDER ROSS The Preface of Iohn Wollebius D.D. to the Reader THE blessed Apostle in his second Epistle to Timothy cap. 1 vers 13 writes thus Hold fast the form of good words which thou hast heard of me in faith and love An excellent admonition and worthy to be pressed upon all Christans but chiefly on these who have wholly devoted themselves to the study of Divinity For as it concernes every Christian to be skilled in the chief Chatechistical heads at least that by their help and guide they may with the greater profite heare and read Gods Word so it becomes all Students in Divinity before all things to imprint in their memories the Anatomie of the Body of Theologie that in the Common places in the definitions and Divisions of heavenly doctrine they may be exact and perfect Now in this kind divers eminent men furnished with a far greater measure of Spiritual Vnction than my self have afforded such helps to young Students that he who goes about to adde any thing to these will seem to light a Candle at noon-day or to garnish the Firmament with more Stares Yet notwithstanding whereas it is consistant with the conscience and callings of all Gods servants to advance what they can the publike benefit I being called to be chief Pastor in this place was enjoyned by the Reverend Colledge of Divines to expound the Old Testament which by Gods help and their command I so undertook that besides my Lectures on the Text I proposed to my hearers a short form of wholsom and good words taken out of other mens lucubrations and reduced into this brief Epitome Now although I perceived that many did very wel like my paines and purpose in this kind yet I professe the divulging of this Piece was least in my thoughts Therefore in that at last this Child of which I have been in labour these seven years is now born and brought out to light I earnestly intreat the friendly Reader to impute this not to any itching humour I have of writing but to the often sollicitations of my Friends who have extorted it from me I beseech God that he will be pleased graciously to preserve the remaining companies of Teachers Schollers and that for his mercies sake whereof we have daily fresh testimonies as in many things so in this that we are not all destroyed And as for those who are dispersed that he would graciously recollect and settle them even for his onely begotten Sons sake our Lord Jesus Christ Amen IN SS THEOLOGIAE EPITOMEN A Reverendissimo Clarissimo Viro DD. JOAN WOLLEBIO Antistite Professore dâ—gnissimo bono Publico editam INstituit multos discentes atque docentes Calvinus laudem hanc ut ferat ille Liber Praeter Apostolicas post Christi tempora Chartas Huic peperere Libro secula nulla parem Polanus Methodo illustrat Syntagma celebre Mortuus ut vivens agmina nostra docet Quicquid uterque docet doctâ hie brevitate docebit WOLLEBIUS paucis dicere multae potis Tu qui Pastores Doctores atque Prophetas Largiris coetum pascere perge tuum JOHAN GROSSIUS Basil Pastor Eccles. Leonard Vpon the EPITOME OF CHRISTIAN DIVINITY Publâ—sht for the common benefit by the most reverend and famous Doctor JOHN WOLLEBIUS chief Chair-man and Professor of Divinity CAlvin great Key of th'Scriptures as 't is clear In 's Books instructed many far and near Whose learned Institutions next those known Grand Euangelick truths give place to none Next Calvin did Polanus so Comprize Divinity as 't will live when th' Author dies Both these Wollebius surpassed such Was his great skill in little to speak much Go on the Fathers Oracles thus t' unlock And be the Father of thine own poor Flock Aliud AVrea faelices dedis Compendia in auras Et verâ Mensas instruis Eusebiâ Orthodoxa tuo solidè comprensa libello Doctrina egregiis serviet ingeniis Iehova tibi vitam viresque aeternet usque Te jubeat longa dexteritate frui Sentiat
to the Prophets and Apostles do cry down this error Exod. 17.14 and 34.27 Deut. 31.19 Isa. 8.1 and 30.8 Ier 30.2 Hab. 2.2 Re. 1.11.19 14.13 19.9 21.9 The testimonies of the Apostles proclaiming that nothing was said or written by mans advice or counsel cry out against this error John 20.31 But these things are written that ye might believe c. Rom 15.4 But what things are written are written for our learning that through patience and comfort of the Scriptures we might have hope 1 Cor. 10.11 These things are written to admonâ—sh us 1 Tim. 3.16 All Scripture is given by divine inspiration And 2 Pet. 1.20 21. So that ye fiâ—st know this that no Prophesie in the Scripture is of any private motion for Prophesie came not of old time by the will of man but holy men of God spake as they were moved by the holy Ghost Lastly these precepts cry out against them by which we are directed to the wâ—itten word in matters of salvation Isa 8.20 To the law and to the testimâ—ny John 5 39. Search the Scriptures V. We acknowledge therefore no other principle of Divinity than the written word of God VI. It is an unquestionable Principle amongst Christians that the Holy Scripture is both of a divine original and authority VII It is then a question ill beseeming a Christian to demand whether the Scripture or holy Bible be Gods word or not For as in the Schools there is no desputing with him who denies Principles so we account him unworthy to be heard who will deny this principle of Christian Religion VIII Among Christians it is lawful to ask By what testimony do we know that the Scriptures are by divine inspiration So we ask not for this end to seduce others or to cavel but onely to be instructed IX Now this testimony is twofold the one principal the other ministerial The principal testimony is that of the Holy Spirit outwardly in the Scripture it self inwardly in the minds and hearts of the faithful being illuminate by him speaking and perswading the divinity of the Scriptures But the ministerial testimony is the testimony of the Church Outwardly in the Scriptures themselves the holy Ghost when he speaks of the divine original and authority of the VVord useth these phrases The word of the Lord Thus saith the Lord. Iesus said All Scripture is by divine inspiration 2 Tim 3.16 Holy men of God spake as they were moved by the Holy Ghost But inwardly in the hearts of the faithful he perswades the divinity of Scriptures so far forth as he openeth the eyes illuminates the mind of him that reads the Scripture with prayer and humility that he makes him see the wonders of God and causeth him to acknowledge the voice of Gods Spirit sounding in the Word The Romanists urge the Churches authority alone which they have in such high esteem that they will have the whole authority of Scriptures to have its dependence from the Church and for this only cause they will have it to be Gods Word because the Church is the witnesse of it But this is not to make the Church a witnesse of the Scriptuâ—es divinity but to make her self capable of divinity But we will prove by these ensuing arguments that the testimony of Gods Spirit alone is it which firmly assures us of the scriptures divinity 1. His testimony concerning the Scriptures is most firm by whose inspiration the Scripture was written For every one knows his own hand best and is best aâ—quainted with his own stiâ—e But the Scripture was written by the inspiration of the holy Ghost 2 Tim. 3.16 2 Pet. 1.20 21. Ergo c. 2. He that together with the Scripture is promised in a most neer conjunction to the faithful his testimony of the Scripture is most firm But the Holy Ghost is promised to the faithful in a most neer conjunction with the Scripture Esa. 59.21 My spirit which is in thee my words which I have put in thy mouth shall not depart from thy mouth 3. Without whose illumination the wonders of the Scripture are not seen his testimony alone of the Scripture is most firm But without the illumination of the Holy Ghost no man sees the wonder of the Scripture Psal. 119.18 Open my eyes that I may see the wonders of thy Law Ergo c. 4. VVhose office it is to lead us into all truth he it is that witnesseth this truth to wit that the Scripture is Gods word But it is the office of the Holy Ghost to lead us into all truth John 16 13. Ergo c. Now as for the Churches testimony although it is to be received as from Gods Minister yet it is false that the Scriptures authority depends on it For what can be more absurd than to make the words of the Master to receive their authority from the Servant or the Fathers letters to receive credit from the footâ—post or the Princes mandates from the Printer or that the Rule should have its dependence from the thing ruled VVe know that the oracles of God are committed to the Church Rom. 3.2 and that she is the pillar ground of truth 1 Tim. 3.15 But as it is foolish to tell us that the candle receives its lights from the candle-stick that supports it so it is ridiculous to ascribe the Scriptures authority to the Church The Churches testimony may be prevalent with those who as yet know not the Scriptures and have not received that sincere milk of the word nor by it are grown up 1 Pet. 2 2. But in those who have tasted the sweetnesse of divine oracles the testimony of Scriptures and of the Holy Ghost is most firm and effectual For as he who tasteth hony himself hath a more sure knowledge of its sweetnesse than he that believeth another speaking witnessing of it even so he knoweth more assuredly the Scriptures to be Gods Word who hath tasted its sweetnesse than he who gives credite to the Church witnessing this sweetnesse The Samaritans at first believed the woman when she spake of Christ but after they heard Christ himself they say to the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4.42 Even so he that having begged the assistance of Gods Spirit reads the Scriptures again again at length saith Now I believe no longer for the Churches testimony that the Scriptures are divine but because I have read them my self and in reading have stamped this Syllogism in my minde 1. That Scripture which everywhere brings in God himself speaking 2. Which is written by those men who being furnished with the gifts of prophesying and miracle from God extraordinarily do with such faithfulnes record all things that in rehearsing of sins and infirmities they neither spare themselves nor friends 3. Who record not only truths and things agreeing with right reason but
Son is from the Father the Holy Ghost is from the Father the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The Trinity of the Persons takes not away the unity of the essence for there are three persons but one God Deut. 6.4 Hearken Israel the Loâ—d our God is one God 1 Cor. 8.4 To have one God the Faâ—heâ— from whom are all thâ—ngs and we in him and one Lord Iesus Châ—ist by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Iesus 1 Joh. 5.7 and these three are one VII Hence the Word God is somtimes taken essentially for the whole Trinity and somtimes hypostatically for one of the persons Act. 20.28 God haâ—h purchased the Church by his own blood Here the Name of God is hypostatically spoken of the Son VIII The unity of the three persons in the Trinity consisteth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the identity of substance 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In equality 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In coherence or cohabitation IX The identity of substance is by which the three persons being co-essential or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a dâ—fferent essence nor of the same specifical essence X Equality is that by which the three Persons of the Deity are equal in essence properties essential actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Iustice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in general THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal those are essentials which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God As understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity Such are Predestination Creation and the like which have relation to Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termâ—nation it is the personal work of the Son alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Son onely was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Son and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of Redemption But the Holy Ghost is called the Sanctâ—fier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the persons This axiome follows upon the former for as the essence is common to all the Persons so are likâ—wise the essential operations II Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the effect it self which is produced Gods operations which have reference to outward objects are either immanent internal or transient external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the decrees of God are such kind of operations so far forth as they have reference to the creatures or any thing without God yet they are internal operations in that thâ—y remain wâ—thin Gods very essence II Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Diâ—vine essence and as in God essence and actual being are not different so in him wil and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Determined purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand and counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good pleasure of God and Gods eternal providence II. This is called the Will of God oâ— The will of his good pleasure Indeed the Decree is the very will of God yet for our better understanding the Will is considred as the cause efficient the Decree is the effect Now whereas this word Will is taken diversly it is divers wayes distinguished by Divines to wit into the wil of his good pleasure and the will of the sign into an antecedent and consequent into absolute conditional into secret and revealed But these are not real distributions of the Divine will but distinctions only of the name For to speak properly there is in God but one only will which is â—alled the will of his good pleasure because out of his most free good pleasure he hath decreed what shall be done It is called also his antecedent will because it had existence before any creature and from eternity with God it was established It is named also absolute because it depends upon Gods good pleasure and not from the things which are done in time Lastly it is called secret because in respect of priority it is known neither to men nor Angels But these things are improperly stiled by the name of Divine Will which are comprehended in that ordinary verse Praecipit prohibet promittit consulit implet Commands forbids promiseth consulteth fulfillâ—th For as the Magistrates comâ—ands are called his will so the name of will is attrâ—buted to precepts prohibitions promises to effects also and events And this is it which is called the will of the signe because it signâ—fieth what is acceptable to God and what he would have done by uâ— It is also called his consequent will because it follows that eternal
Psal. 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Iesus took bread and when he had blessed brake it and gave it to his Disciples saying Take eat this is my body likâ—wise taking the cup and having given thanks he gave to them saying Dâ—â—nk ye all of this for this is the blood of the New Testament c. See the like places in Marke Luke and 1 Cor. 11. so 1 Cor. 10.4 And the Rock was Christ. Eph. 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12 â—eing buried with him in baptisme Heb. 9.13 For if the blood of buls and of goats and the ashes of an heâ—fer sprinkling the unclean sanctifieth to the purifying of the flâ—sh Yea the very same is seen in other speeches besides sacramental as Gen. 4â— 27 The seven cows are seven years that is types and figures of seven years Râ—velations 17 9. The seven heads are even hills and verse 12. The â—on horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denied makes up the formal part by which it becomes true or false Proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicate but the cause thereof is in the copula Whereas then the copula is in this enuntiation This is my body conjoints things of different natures to wit bread and â—hrists body necessariâ—y the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenaÌ„t that is a sign or sacrament thereof seven kine are seven years that is figures of seven years so we are said to be cleansed with water sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were tipes of expiation by Christ XX. The end of Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacrament are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments confer remission of sins and such like benefits by their own inward vertue out of the work wrought These Places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a Sacramental Metonymie as is said XXII Sacraments are common to all that are in the covenant in respect of the signes but proper to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the ear the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is general but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacrament Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing sâ—gnified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Iesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the beginning of the world to wit sacramentally in the sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingrafting into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the Holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testament consisteth 1. In external signes 2. In the manner of signifying for there was signified that christ was to be exhibited here exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the World 6. In clearnesse IV. The difference then which the Pontificians feign is false â— That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. that the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the Body of spiritual good things As for the first dâ—ffâ—rence it is one thing to be a type of Christ another thing to be types of the Sacraments in the New Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny â—or it were most absurd to think that they were instituted onely to represent ours The other dâ—fference also is false for both in those Sacraments and in these Christ with his benefits are the mattâ—r and marrow But the diffâ—rence betweene the Sacrament of the Oâ—d and New Testament is rather this that they were shadows of â—piâ—itual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New Testament are not better than these of Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledg not this their fictâ—tious difference the Sacraments
of the Old Testament will be clearer than these of the New for the Passeover represents Christs death clearer than the Bread in the Lords Supper But we must know wherein the clarity of a Sacrament consisteth chiefly to wit not in external signes onely but in the Sacramental word Now are not these words very clear This is my body which is given for you This is my blood which is shed for you There is nothing so plain concerning Christs death in the Passeover Besides it is false that the killing of a Lamb was a clearer signe because many more and obscure ceremonies were added to the killing of the Lamb as also because the breaking of Bread the pouring out of VVine and the receiving of both do most clearly represent the breaking of Christs Body the shedding of his blood and the participation of both VI. In vain do the Pontificians reckon among the Sacraments of the New-Testament Confirmation â—enance Extreme Vnction Ordination of Ministers and Matrimony Three thnigs are required to a Sacrament 1. That it be instituted by God under the Covenant of Grace 2. That it may have an external Symbol ordained by God 3. That the Promise of grace may be annexed to it Now these three belong only to Baptisme and the Lords Supper and not to any of the rest Confirmation is a Popish ceremony in which the Bishop or his Suffragan having asked certain questions of the party baptized concerning the Heads of Religion besmears him with a little oyntment putting a linnen cloth on him not to be removed by the witnesses before the third day and he cuffs him the better to remember the matter and that he may be sufficiently furnished with the holy Ghost against Satans tentations But where in Scripture do we read of the institution of this Sacrament and of its ceremonies where is the Promise We may more truly call this the Popes excrement than a Sacrament and that mark which the Beast puts upon the forehead of his worshippers Rev. 13.16 Therefore impiously do they prefer this Sacrament to Baptism for they teach plainly that Baptism is perfected by it and that in this there is a greatâ—r measure of spiritual gifts than in Baptism and whereas any Priest or Pastor may administer Baptism yea any Lay man or woman Confirmation must onely be performed by the Bishop or his Suffragan Penance is a Sacrament with them in which the sinner having given tryall of his repentance is absolved by the Priest We indeed acknowledge that repentance is enjoyned to sinners and that power of absolving is given to Ministers though they feign a far other penance and absolution as shall appear hereafter But in the mean while there is no outward symbol instituted by God which hath a promise neither can these words I absolve thee be in stead of a symbol as Bellarmine would have it Extream Unction is a Sacrament amongst them in which the Priest having rehearsed some Letanies anointeth the party that is dying with hallowed oyl of the Olive in those parts of the body where the seats of the five Senses are and this he doth after the parties confession and absolution to the end he may recover his health if it be expedient for him and that the remainder of his sins after he hath received the other Sacraments may be wiped away Christ indeed promised his Disciples that the sick on whom they were to lay their hands should recover Mar. 16.18 Iames also commanded that the sick should be anointed after imposing of hands and prayer by the Elders which ceremonies were not Sacraments but voluntary rites joyned with miracles which together with the gifts of miracles are expired Therefore between extreme Unction and this there is no similitude For that I may say nothing of that magical exorcism with which the oyle is hallowed it is certain that in the Apostles time not onely dying people as now in Popery but any also that were sick were anointed Ordination is a Sacrament among them in which the Bishop alone or his Suffragan layeth his hands upon the Minister and delivereth to him with solemn words a Book a Platter a a Pastoral staff c. using also the ceremonies of Unction Shaving and imprints on him an indeleble character to confer Justifying grace Whereby he might rightly use the power of the Keyes Now although Ministers may be ordained by imposition of hands and prayers after the example of the Apostles yet this Imposition is a thing indifferent but for the Popish ceremonies they are partly Jewish as anointing partly Heathenish as shaving expresly forbid Lev. 19 27 Marriage is no Sacrament of the Covenant of grace both because it was instituted before the fall as also bâ—cause it is Common to all that are wiâ—hin and wâ—thout the Covenant yet we deny not but that Marriage is a representation of that spirituall wedlock between Christ and his Church but if for this it were a Sacrament then there should be so many Sacraments as there be Parables and Allegories Hence divers Schoolmen have denyed this to be a Sacrament And in what esteeme it is among the Papists appears by this that they make an irreconcileable war betweene Marriage and Oâ—dination and forbid Marriage in their Clergy as if it were an unclean thing CHAP. XXIII Of Baptisme BAptisme is the first Sacrament of the new Testament in which the Elect being received into the family of God remission of sins and regeneration in Christ's blood and the Holy Ghost are confirmed by the outward sprinkling of water The RULES I. The word Baptisme signifieth a dipping and aspersion or washâ—ng That it signifieth aspersion appears in Mar. 7.4 And when they come from the Market they eat noâ— except they be wâ—shâ—d II. Here are four appellations of Baptisme to be considered â— The Baptisme of water 2. Of light or doctrine 3. Of the Spirit or gifts of the Spirit 4. Of blood or martyrdom III. Christ our Lord is the principal efficient cause but the instrumental is the Minister lawfully called IV. Therefore we hold not that baptism lawfull which is administred by any private man or a woman as in Popery For if in earthly Commonwealths that is not accounted of which a private man doth without command how much lesse can Christ be pleased with such disorder in his Church V. The outward matter is water But for oil salt spittle and other things which Papists joyn to this element belong rather to the profanation than administration of baptism VI The internal matter is Christ with his death buriall and resurrection with other benefits VII It 's external form consisteth partly in actions partly in words VIII The action is the aspersion of water which is used for dipping The dipping in and rising out of the water was a clear symbol of Christs burial and resurrection But because of the weaknesse oâ— Infanâ—s in cold countries we use sprinkling which probably was used by the Apostles when they baptâ—zed
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
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
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
different men but also in one and the same man so that sometimes it is weaker sometimes stronger but so that it can never be utterly lost Isa. 42.3 He shall not break the bâ—used reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. Heb. 12 2. looking unto Iesus Christ the Author and finisher of our Faith CHAP. XXX of Iustification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared rightous and inheritors of life eternal The RULES I. Iustice in Scripture is either of the Cause or of the person Iustice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Iustice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Iustification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Pontificians will have it but in the sense it is taken in the Courts of justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa. 5.23 which justifie the wicked and take away the righteousnesse of the righteous Matth. 11.19 wisdome is justified by her children Lu. 7.29 when these things were heard all the people and the Publicans justified God Luk. 10.29 He willing to justifie himself III. The efficient cause of Iustification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himselfe 1. Cor. 6.11 But you are washed but you are sanctified but you are justified in name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause â—is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes. 2.8 you are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4.5 But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Iustification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following upon faith but not the causes of Iustification for they do not precede him that is to be justified but follow him that is justified Although this particle alone in so many letters and syllables is not found in Scripture yet it is expressâ—d by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyn'd with works yet it justifieth alone As the Sun is not in Heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ. The Papists grant that we are justified by faith but then they take faith here as a work Now faith in Scripture hath nothing ascribed to it but as it aprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by Christs merits then by faith for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sins and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected by God called and indowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is in the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer than these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeh righteousnesse without works Phil. 3.8.9 I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnes which is of God by faith This is chiefly seen in that antithesis whereby our sins are imputed to Christ and his justice imputed to us 2 Cor. 5 21. He made that he should be sinne for us who knew no sin that we might be made the righteousness of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one would be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithfull are to Christ their head Againe they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the Justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sinns and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV.
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
withal our mortification so the rising out of the water is a shadow of his resurrectiâ—n our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the beginning the spirit moved on the waters and was the cause of generation so in the baptism of water and the spirit is effected our regeneration 4. Water washeth away the filth of the body so doth baptism the spots of the soul. I will pour upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. by this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptism the thirst of the soul. 6. water cooles the heat of the body so doth baptism the beat of Gods wrath the fire of our lusts 7. Baptism is the Sacrament of illumination Hâ—b 6 4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and bapâ—â— sm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme weâ—e caâ—led the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharâ—nt â—ody by which light is transmitted to us so â—s mental illumination by the water of baptiâ—m in which now we are not dipped but besprinkled which is all one for the gâ—fts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkliâ—g of water in the old purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evill conâ—cience a Mat. 18.15 16 17. If thy brother should trespass against thee go tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother but if he will not hear thee then take with thee one or two more that in the mouth of one or two witnesses every word may be established and if he shall neglect to hear them tell it unto the Church but if he shall neglect to hear the Church c. b Mat. 7.6 Give not that which is holy unto dogs nor cast your pearls before swine c 1 Cor. 5.5 Let such a man he delivered over to Satan to the destruction of the flâ—sh that the spirit may be saved in the day of the Lord Iesus d 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it a Ezech. 36.26 I will give you a new heart and I will put a new spirit in the midst of you and I will take away the heart of stone and will put in you a heart of flâ—sh 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. b Joh. 3.3 If a man be not born again he cannot see the Kingdom of God c Joh. 6.44 None can come to me except the Father draw him d Joh. 6.45 It is written in the Prophets they shall be all taught of God whosoever theâ—fore haâ—h heard of the Father and hath learned cometh unto me e â—oh 5.25 Verily verily I say unto you the time cometh and now is when the dead shall hear the voice of the Son of God and they that hear it shall live * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sence as it is used in Scripture for the grace of vocation justification or salvation by Christ which is no part effect or property of nature but altogether different from nature for by nature we are the fons of wrath saith the Apostle But by grace we are saved saiâ—h the same Apostle by grace I am what I am saith he not I but the grace of God with me 1 Cor. 15.10 without me saith Christ you can do nothing What have we which we have not received Of our selves we cannot think a good thought saith Saint Paul Here nature and grace aâ—e distinct yet in a large extent grace may be called natural and nature may be called grace The fiâ—st is plain because whatsoever perfects nature may be called natural and such is grace 2. Whatsoever is in nature as in its subject is natural but so is grace for nature is the subjâ—ct of grace 3. Whatsoever we bring into the world with our nature is called natural Thus sin is natural and hereditary diseases are natural because we bring them with us So Adams original justice is called natural and so are all Angelical perfections because they were created with them So the sannctification of those in Scripture who were sanctified from the womb may be called natural Again nature may he called grace for whatsoever is not of due debt is of grace such is nature and all natural powers and actions for it is of grace that we live move and have our being in God who is the prime and universal cause without Whose influence the second subordinate causes cannot work and therefore â—ven for the actions and faculties of nature as eating drinking sleep life health c. we are bound to give thanks and to beg their continuance and preservation to which duty we are not tied if these be of debt and not of grace But saving grace is distinguished from nature as the garment from the body the one may be lost without the other And so when the Fathers speak of Adam's original justice they say he lost his garment and was stripp'd naked a 1 Tim. 1.19 Holding faith and a good conscience which some having put away coâ—cerning faith have made ship-wrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe tremble This faith then whâ—ch consisteth in a bare assent iâ— common to the Elect and Reprobate c Matth. 13.20 He that reciveth the seed into stony places the same is he that heareth the word and â—â—on with joy receiveth it yet hath he not root c. d Mat. 17.20 if you had faith but as a grain of mustard seedâ— you would say to this mountain remove hence to yonder place and it would remove This hath been given for a certain time even to Reprobates as we see by Iudas who had this gift of miracles with the rest of the Apostles Matth. 10.8 e Saving faith which is proper to the Elect is that which we defined a Psal. 34.14 Isa. 55.7 b Eph. 2.1 Col. 3 9 10. c Rom 6.2 c. Gal. 2.20 a Of that day and hour knoweth no man not â—he Angels of heaven excepâ— my Father only Mat. 13. 32. Nor the Son himself but the Father alone 1 Thess. 5. 1. 2 c. concerning the times and seasons brethren it is not needfull that I write unto you for you your selves know well that