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 is 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 Adams 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 5. 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 called 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 and infused into the body is proved by these subsequent Reasons 1. Because otherways our souls should have another original then Adams had for ours must proceed of some pre-existent matter whereas Adams proceeded of none Neither will that objection hold concerning the different 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 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 Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life Zach. 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. 12.9 Whereas 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 and Spirits Heb. 12.2 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 * A. R. The soul could not be produced out of any pre-existent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body 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 remain 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 so 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 ignobler then other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs with natures work IV. Mans soul is immortal not simply as though God could not annihilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are really different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organicall as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former operate not when the body is corrupted but these without the help of the body can exercise themselves and operate when the body is destroyed VII Libertie from coaction is an essential property of the will Otherways the will were no will CHAP. VI. Of Gods actual Providence GOds actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I. To deny * A. R. For he could not bo God if he did not order things to their end but this is providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the World 3. He were not God if he were not prudent but providence is the chief part of prudence this Providence is to deny God himself II. Actual Providence differs from eternal as Execution from the Decree III. As in Gods eternal Providence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods Providence takes not away but establisheth the second causes VI. What * A. R. The world were not perfect if all things were necessary nothing contingent therefore God would have contingencies to depend from contingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods Providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondary causes but the Christian fate makes a subordination of the second causes to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which
Sacrament 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 metonimically the Eucharist or Thanksgiving Sinaxis 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 Signes and to rob the people of the Cup is Sacriledge Mat. 26.27 Drink yee 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 oft as you shall eat this Bread and drink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Jewish 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 chiefly X. Therefore it is impiety to think that the Bread is turned into Christs body only the bare accidents remaining by the low mumbling of these five words For this is my body and that with one breath and the Priests intention XI The internal form consisteth in the Analogie of the signe 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 sheding 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 himselfe and commanded it to be used saying do this which he himselfe explained adding This is my body which is broken for you From this the Supper is so called by this also the Churches union is shewed 1 Cor. 10.17 We being many are made one bread and one body for we are all partakers of 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 these That which is contained under the kind of Bread is my Body The Lutherans these 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 Bur 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 Wils and Testaments for Jacobs Will shews the contrary Gen. 49. And Mose's Deut. 33. David 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 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 Deitie 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 represented 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 speake of others is to seale our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithful 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 shal eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptisme not only in external signes but in its proper end because Baptisme is the signe of spiritual Regeration but the Supper of nutrition also in the object or subject to which for Baptisme is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptisme 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 Eucharisticall 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 they will have Christ to be offered in their Masse 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 remains onely the outward species of the Element and the accidents 7. In the holy Supper they all drank of the cup as Christ commanded in the Masse the Lay-people are denyed the cup. 8. In the Supper Bread was broken to represent Christ's 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 follows the externall society of the visible Church whereby all that be called are accounted for members of the Church Now 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
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 cals 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 Vocation that is oftentimes outward onely this is inward though sometimes it be internal in Reprobates yet the light of salvation which it affords to the minde is but weak and the joy with which it affects the heart is but momentary but this irradiates the mind with a ful light and seasoneth the heart not with a bare rellish but with a true sense of spiritual gifts and fils it with true and constant joy that may be lost but the gifts and graces of this can never be lost Of general Vocation see Matt. 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. 6.4 5 6. It is impossible for those who were once enlightened have tasted of the heavenly gifts and were made partakers of the Holy Ghost and have tasted the good word of God and the powers of the world to come if they shal 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 metonymically for wholsome doctrine and this is the Faith which not by which we believe a or for historical Faith b or temporary c or for the Faith of miracles d or for saving Faith e a 1 Tim. 1.19 Holding faith and a good conscience which some having put away concerning faith have made shipwrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe and tremble This faith then which consisteth in a bare assent is common to the Elect and Reprobate c Mat. 13.20 He that receiveth the seed into stony places the same is he that heareth the Word and anon with joy receiveth it yet hath he not root c. d Matt. 17.20 If you had faith but as a grain of mustard-seed 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 Judas who had this gift of miracles with the rest of the Apostles Mat. 10.8 e Saving faith which is proper to the Elect is that which we defined II. The principal efficient cause of this is God the impulsive is that saving 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 Socinus who cals 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 or God is plain Phil. 1.29 For to you it is given in the behalf 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 years 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 Jesus Christ unto all and upon all that believe v. 25. Whom Christ hath set forth to be a Propitiation through faith in his blood c. 10.9 If thou doest confesse with thy mouth the Lord Jesus and believest in thy heart that God raised him from the dead thou shalt be saved VII The form 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 Confidence 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 only in saving faith Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance Eph. 3.12 1 Thess 1.5 By the name then of Confidence is understood either the apprehension and 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. 10.17 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 then a meer historical faith which is not joyned with firm confidence The Papists teach that faith is only in the understanding but not in the will and heart but the Scripture plainly teacheth the contrary Rom. 20.23 with the heart we believe unto righteousnesse XI Yet we teach not such a firm confidence as is 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 tels us that Faith is the subsistence 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 existent things present So Abraham is said to see Christs day Joh. 8.56 XIII The subject of faith are the elect and called Of Infants faith we spake in the doctrine of Baptisme XIV There are degrees of Faith not only in different men but also in one and the same man so that it is sometimes weaker sometimes stronger but so
CHRISTIAN DIVINITY IN TWO BOOKES by John Wollebius D D English'd and enlarg'd by Al Rosse The Chaine of Salvation Salvation is Ordained by God in Heaven Promised by the Word in Scripture Merited by Christ in Nans nature Sealed by Sacraments in the Church Received by Fayth in the Heart Confessed by the Mouth in Martirdome Testified by Workes in regeneratiō II III VII IX X EVANGELIVN Reu. 12. Are to be sould by John Saywell in Little Britaine MDCL Ro Vaughan sculp 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 Cleering of some Cases of Conscience By JOHN WOLLEBIUS Doctor of Divinity and Ordinary Professor in the University of Basil Now at last faithfully translated into English and in some obscure places cleared and enlarged By ALEXANDER ROSS To which is adjoined after the Alphabetical Table The ANATOMY of the whole Body of DIVINITY Delineated in IX short Tables for the help of weak Memories LONDON Printed by T. Mab and A. Coles for JOHN SAYWELL and are to be sold at his shop at the signe of the Grey-hound in Little Britain without Aldersgate 1650. 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 acknowledgement 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 Latine Copy dark I have cleared and what was contracted I have unfolded How needful Epitomes 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 desires 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 sure a weak stomack will better retain the smal quantity of an extract then the large draught of a nauseating potion He that with judgement doth contract the vast body of Divinity into an Abridgement 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 Epitomes condemns himself for man is the epitome of the world But I must avoid prolixity in commending this Epitome lest my practise thwart my words My Lord This Book is the Epitome of Divinity and this Epistle the Epitome 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 to the Reader THe blessed Apostle in his second Epistle to Timothy cap. 1. ver 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 Christians but chiefly on those who have wholly devoted themselves to the study of Divinity For as it concerns every Christian to be skilled in the chief Catechistical Heads at least that by their help and guide they may with the greater profit hear 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 then 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 tide or to garnish the firmament with more stars Yet notwithstanding whereas it is consistent 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 enjoined 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 wholsome and good words taken out of other mens lucubrations and reduced into this brief Epitome Now although I perceived that many did very well like my pains 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 and 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 THE ORDER OF THE CHAPTERS OF THE FIRST BOOK Concerning the Knowledge of God Chapt. I. Of the Essence of GOD. Page 12 Chapt. II. Concerning the Persons of the Deity Page 18 Chapt. III. Concerning the Works of God and the Decrees of God in generall Page 26 Chapt. IV. Of Predestination Page 31 Chapt. V. Of the Creation Page 38 Chapt. VI. Of Gods actual Providence Page 46 Chapt. VII Of the Government of Angels Page 50 Chapt. VIII Of the Government of man in the state of Innocency Page 55 Chapt. IX Of the fall of our first Parents the beginning of mans misery Page 58 Chapt. X. Of Original Sinne and Free-will Page 62 Chapt. XI Of Actual Sinne. Page 67 Chapt. XII Of the miseries which follow sinne Page 69 Chapt. XIII Of the Moral Law Page 72 Chapt. XIV Of the Ceremonial and Judicial Law Page 78 Chapt. XV. Of the Gospel and how it agrees with and differs from the Law Page 87 Chapt. XVI Of the Person of christ God and man Page 90 Chapt. XVII Of the
to know the end and media of Divinity and out of which all the precepts of Divinity are concluded But there is another principle of Divinity which is called principium essendi and that is God principle of Divinity then the written Word of God VI. It is an unquestionable Principle amongst Christians that the holy Scripture is both of a divine original and authority VII It is then a question ill beseeming a Christian to demand whether the Scripture or holy Bible be Gods word or not For as in the Schools there is no disputing with him who denies Principles so we account him unworthy to be heard who will deny this principle of Christian religion VIII Among Christians it is lawfull to ask By what testimony do we know that the Scriptures are by divine inspiration So we ask not for this end to seduce others or to cavil but onely to be instructed IX Now this testimony is twofold the one principal the other ministerial The principal testimony is that of the Holy Spirit outwardly in the Scripture it self inwardly in the minds and hearts of the faithful being illuminate by him speaking and perswading the divinity of the Scriptures But the ministerial testimony is the testimony of the Church Outwardly in the Scriptures themselvs the Holy Ghost when he speaks of the divine original and authority of the Word useth these phrases The word of the Lord. Thus saith the Lord. Jesus said All Scripture is by divine inspiration 2 Tim. 3.16 Holy men of God spake as they were moved by the Holy Ghost But inwardly in the hearts of the faithful he perswades the divinity of Scriptures so far forth as he openeth the eyes and illuminates the mind of him that reads the Scriptures with prayer and humility that he makes him see the wonders of God and causeth him to acknowledge the voice of Gods Spirit sounding in the Word The Romanists urge the Churches authority alone which they have in such high esteem that they will have the whole authority of Scriptures to have its dependence from the Church and for this onely cause they will have it to be Gods word because the Church is the witnesse of it But this is not to make the Church a witnesse of the Scriptures divinity but to make her self capable of divinity But we will prove by these ensuing arguments that the testimony of Gods Spirit alone is it which firmly assures us of the Scriptures divinity 1. His testimony concerning the Scriptures is most firm by whose inspiration the Scripture was written For every one knows his own hand best and is best acquainted with his own stile But the Scripture was written by the inspiration of the Holy Ghost 2 Tim. 3.16 2 Pet. 1 20 21. Ergo c. 2. He that together with the Scripture is promised in a most neer conjunction to the faithful his testimony of the Scripture is most firm But the Holy Ghost is promised to the faithful in a most neer conjunction with the Scripture Esa 59.21 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thy mouth 3. Without whose illumination the wonders of the Scripture are not seen his testimony alone of the Scripture is most firm But without the illumination of the Holy Ghost no man sees the wonders of the Scripture Psal 119.18 Open my eyes that I may see the wonders of thy law Ergo c. 4. Whose office it is to lead us into all truth he it is that witnesseth this truth to wit that the Scripture is Gods word But it is the office of the Holy Ghost to lead us into all truth Joh. 16.13 Ergo c. Now as for the Churches testimony although it is to be received as from Gods minister yet it is false that the Scriptures authority depends on it For what can be more absurd then to make the words of the Master to receive their authority from the Servant or the Fathers letters to receive credit from the Foot-post or the Princes mandates from the Printer or that the Rule should have its dependence upon the thing ruled We know that the oracles of God are committed to the Church and that she is the pillar and ground of truth 1 Tim. 3.15 But as it is foolish to tell us that the candle receives its light from the candlestick that supports it so it is riliculous to ascribe the Scriptures authority to the Church The Churches testimony may be prevalent with those who as yet know not the Scriptures and have not received that sincere milk of the word nor by it are grown up 1 Pet. 2.2 But in those who have tasted the sweetnesse of divine oracles the testimony of Scriptures and of the Holy Ghost is most firm and effectual For as he who tasteth hony himself hath a more sure knowledge of its sweetnesse then he that believeth another speaking and witnessing of it even so he knoweth more assuredly the Scriptures to be Gods word who hath tasted its sweetnesse then he who gives credit to the Church witnessing this sweetnesse The Samaritans at first believed the woman when she spake of Christ but after they heard Christ himself they say to the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4.42 Even so he that having begged the assistance of Gods Spirit reads the Scriptures again and again at length saith Now I believe no longer for the Churches testimony that the Scriptures are divine but because I have read them my self and in reading have stamped this Syllogism in my minde 1. That Scripture which every where brings in God himself speaking 2. Which is written by those men who being furnished with the gift of prophesying and miracles from God extraordinarily do with such faithfulness record all things that in rehearsing of sins and infirmities they neither spare themselvs nor friends 3. Which records not onely Truths and all things agreeing with right reason but Divine matters also and such as transcend all reason 4. After a Divine manner and in a wonderful harmony of circumstances in the same things rehearsed by different Writers 5. To the glory of God alone and our Salvation 6. With admirable efficacie both in moving the hearts and corroborating them against most exquisite tortures 7. In the miraculous preservation of it against Diabolical and Tyrannical fury That Scripture I say which thus delivereth these things is doubtless Divine both in its Original and in its Authority But such is the holy Scripture Therefore it is Divine both in its Original and in its Authority That I may then contract the matter in brief the Testimony of the Church is first in respect of the time but that of the holy Ghosts is first in regard of Nature and efficacy We believe the Church but not for the Church but we believe the Holy Ghost for himself The Churches
body infinite and such like can no ways be ascribed to God for these are actions not of power but of impotency 5. The power of God is altogether irresistible CHAP. II. Concerning the Persons of the Deity THE Persons of the Deity are subsistences each of which hath the whole essence of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is same Essence although they be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsistence are of a larger extent then the word Person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat rational and differing by incommunicable properties from another yet the Apostle Heb. 13. useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the * A. R. * Though this name Person be common to all the three yet it is not predicated as genus or species because the Persons of the Trinity differ not numerically much less essentially as they must of which genus and species are predicated species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner only of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the Person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first Person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second Person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number * A. R. The number numbring may be understood essentially God or the Soul or an Angel for so Plato calls the soul a number or Number numbring may be taken accidentally for those discrete quantities which we call numbers as two three four and in this sense the Trinity is not the number numbring because this is an accident numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insufficiency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the waters and ver 16. Let us make man Psal 33.6 By the word of the Lord the heavens were made and by the breath of his mouth all the hoast thereof 2 Sam. 2.32 The Spirit of the Lord spake in me and his word was in my tongue Esay 6.3 Holy holy holy Lord of hosts Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian mindes IV. But there are clearer Testimonies in the New-Testament Mat. 3.16 And the heavens were opened to him to wit to Christ and he saw the holy Ghost descending and coming upon him and ver 17. And behold a voice came from heaven saying This is my beloved Son in whom I am well pleased Mat. 28.19 Baptise them in the name of the Father Son and Holy Ghost Joh. 14.16 I will ask the Father and he will send you another Comforter and 15.26 When the Comforter shall come whom I will send to you from the Father 2 Cor. 13.33 The Grace of our Lord Jesus Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh. 5.7 There are three which bear witness in heaven the Father the Word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their Works 4. From their Divine Honours 1. The Deity of the Son is proved 1. From his Divine Names In the Old Testament The Angel of the Covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his Incarnation was the Son of God and is every where called Jehovah and God Gen. 16.13 18.1 32.1 which place may be compared with Hosea 12.6 Exod. 3.15 Jos 6.2 Zac. 2.12 3.1 2. But for the Testimonies of the New-Testament they are very clear Joh. 1.1 And the Word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Jesus Christ Joh. 20.31 But these things are written that you may believe that Jesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.3 The mighty God Such phrases are frequent in the Revelation 2. From the Divine properties and 1. From Eternity Joh. 8.58 Before Abraham was I am Rev. 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2.24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5.19 Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power 3. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake 4. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his name Mat. 28.19 At his name every knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved 1. From his name God Act. 5.3 Then Peter said Ananias why hath Satan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God 2. From his Properties and 1. From his Eternity Gen. 1.2 The Spirit moved upon the waters 2. From his Omnipresence Psal 139.7 Whither shall I go from thy Spirit 3. From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 4. From his Omnipotence Which is known by his Works 3. From his Divine works and 1. From the Creation of all
things Gen. 1.2 Psal 33.6 Joh. 26.13 and 5.44 2. From the conservation of all things Gen. 1.2 He moved on the waters a similie taken from a Hen sitting on her chickens and cherishing them 3. From the sending and anointing of Christ Esay 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1 Cor. 12.4 There be divers gifts but the same Spirit 4. From his Divine Honours 1. We must believe in him according to the Creed 2. VVe must baptize in his name Mat. 28.19 To him we must direct our Prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the ancient Church was wont to sing Thou sevenfold Spirit in respect of gifts V. The difference of the Persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and the Holy Ghost the third person they differ in Properties because the Father is from himself not onely by reason of his essence but also of his personality The Son is * A. R. The Son is from the Father not as an effect from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the river from the spring or the thing proceeding from its original from the Father the Holy Ghost is from the Father and 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 Lord our God is one God 1 Cor. 8 4. We have one God the Father from whom are all things and we in him and one Lord Jesus Christ 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 Jesus 1 Joh. 5.7 and these three are one VII Hence the Word God is sometimes taken essentially for the whole Trinity and sometimes hypostatically for one of the Persons Act. 20.28 God hath 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-essentiall or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a different essence nor of the same specifical essence X. Equality is that by which the three Persons of the Deity are equall in essence properties essentiall actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Justice 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 generall 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 essential 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 the 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 termination it is the personal work of the Sonne alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Sonne only 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 Sonne 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 Sanctifier 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 followes upon the former for as the essence is common to all the Persons so are likewise the essential operations III. 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 and internal or transient and 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 farforth as they have reference to the creatures or any thing without God yet they are internal operations in that they remain within 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 Divine essence and as in God essence and actual being are not different so in him will 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Determined purpose b The hand and counsel of God c The good pleasure of God and Gods eternal providence a Act. 2.23 b Act. 4.28 c Eph. 1.9 Now this is called his Eternal providence that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees This is called the Will of God or The will of his good pleasure Indeed the Decree is the very will of
my Disciples and v. 12. There prepare the Passeover v. 15. I have desired to eat this Passeover with you To the purpose serve all those places in which Expiation is attributed to sacrifices and Purificatâ—on to water and washings also in which the name Jehovah is given to the Ark or to Jerusalem Psal 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Jesus took bread and when he had blessed brake it and gave it to his disciples saying Take eat this is my body likewise taking the cup and having given thanks he gave to them saying Drink yee all of this for this is the blood of the New Testament c. See the like places in Mark Luke and 1 Cor. 11. so 1 Cor. 10.4 And the rock was Christ Ephes 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12. Being buried with him in Baptisme Hebr. 9.13 For if the blood of buls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh Yea the very same is seen in other speeches besides sacramental as Gen. 41.37 The seven cows are seven years that is types and figures of seven years Rev. 17.9 The seven heads are seven hils and v. 12. The ten 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 denyed 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 predicat but the cause thereof in the copula Whereas then the copula is in this enuntiation This is my Body conjoyns things of different natures to wit bread and Christs body necessarily 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 covenant that is a signe or sacrament thereof seven Kine are seven years that is figures of seven years so we are said to be cleansed with waters 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 types of expiation by Christ XX. The end of the Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacraments 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 conferre 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 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 eare the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is generall 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 Sacraments 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 signified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Jesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the begining 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 ingraffing 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 Testamenâ— consisteth in this 1. In external signes 2. In the manner of signifying for there was signified that Christ was to be 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 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 difference 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 for it were most absurd to think that they were instituted only to represent ours The other difference also is false for both in those Sacraments and in these Christ with his benefits are the matter and marrow But the difference between the Sacraments of the Old and New Testament is rather this that they were shadows of spiritual 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 then
outward administration The visible Church then is a visible society of men called to the state of grace by the Word and Sacraments The RULES I. The name of Church and Synagogue is the same with the Hebrew Kahal and Edah but the society of Christans is more usually called the Church II. We must carefully here observe the distinction of the word that we may know of what Church we speake III. For whereas it is distinguished into the triumphan and militant that belongs to the doctrine of the state of glory this is for our present consideration IV. The militant Church is divided into the visible and invisible V. The invisible Church is the company of the Elect onely This is called invisible not as if the men that belong to her were not visible as they are men but that they are not perceived as they are elect for the Lord knows onely who are his 2 Tim. 2.19 VI. This belongs to the doctrine of special vocation for by her proper effects to wit faith charity and such like the elect which are the invisible Church are known VII The visible Church is the company of all that are called in common as well Reprobates as Elect. VIII This word Church-visible is ambiguous for properly it is meant of the universal Church dispersed through the whole world more strictly of any particular Church as of France England Holland c. but most strictly of the representative Church or the company of Pastors and Elders IX Her efficient cause in common is the holy Trinity in particular Christ X. The matter of the Church are they who are called in common and received into the Covenant of grace and Infants that are born in the Church XI Neither unbaptised Infants nor Catechumeni nor excommunicate persons are to be excluded out of the number of the Churches members The two former sorts of Men belong to the Church by the right of covenant though not of profession but for the third kinde though they be cast out of some particular Church yet they are not simply ejected out of the catholike though the Papists excommunicate them XII The forme of the Church consisteth in a double union the first is of her conjunction with Christ her head the other of her members among themselves XIII The first union is in this that in the Church not onely Christ as the head is eminent but also as the head he communicates his gifts and vertue to the members Ephes 1.22 And he hath appointed him over all things to his Church which is his body and the fulfilling of him who filleth all in all and cap. 5.23 For the man is the head of the woman even as Christ is the head of his Church and giveth salvation to his body c. Col. 1.18 And he is the head of the Church which is his body XIV They make a monster of the Church who set up any other universal head thereof besides Christ For as she is not headlesse so she is not many-headed for of one body there is but one head except it be a monster neither must therefore the Church because visible have a visible head on earth for properly the elect onely are members of the Church therefore though she be visible in respect of outward administration yet she is invisible in respect of the elect and of their union with Christ XV. The other union of the members or of particular Churches among themselves consisteth in the unity of profession faith and charity Ephes 4.4 5 6. There is one body and one spirit as you are all led into one hope of your vocation there is one Lord one Faith one Baptisme one God and Father of all c. XVI The principal end of the Church is Gods glory the proximate our salvation XVII Of the adjuncts we must observe her Titles and Notes XVIII For her titles she is called One Catholick and Holy XIX Christs Church is one in respect of the form now explained XX. She is Catholick in respect of the union of time place and persons The Church Catholick hath a treble signification 1. A very general one to wit of the whole society of men and Angels 2. A more particular of the company of all elect men 3. Most special of all of the visible militant Church XXI She is Catholick in respect of time because she hath not utterly failed since the beginning of the world but still there hath been some visible Church As the light of the Moon decreaseth though her substance never wasteth even so although the light of the Church is sometime clearer sometimes obscurer yet she remains the same still and visible too not to Hogs eyes but to the godly XXII In respect of place and persons she is Catholick because she is not tied to place and persons Matt. 24.14 15. This Gospel shall be preached through all the world Act. 10.34 35. Of a truth I perceive that God is no accepter of persons but in every nation he that feareth him and worketh righteousnesse is accepted with him XXIII The Church is holy in common because of her calling and covenant but particularly in respect of the Elect who are holy in Christ by an imputed righteousnesse begun in them Concerning the holinesse of vocation God saith to Moses Deut. 7.6 Thou art a holy people to the Lord thy God Of imputed and begun holinesse Paul 1 Cor. 6.11 But you are washed but you are justified in the name of the Lord Jesus by the Spirit of our God XXIV The inherent holinesse of the Church in this life is imperfect except in respect of Christ who by his perfection covers her imperfection and in the hope of future perfection Eph. 5.26 27. Christ hath loved his Church and hath given himself for her that he might sanctifie and cleanse her with the washing of water by the word that he might present her to himself a glorious Church not having spot or wrinckle or any such thing but that she might be holy and without blemish XXV Therefore the Church is not free from all errour as the Papists say for although the Catholike Church doth not so erre in the fundamentals of Faith as to fall off utterly yet she is not quite exempted from errour seeing there is no member of her perfect in this life as for a particular Church she may both erre and become a harlot Hence the Church of Rome which in the Apostles time was like the woman cloathed with the Sun having a Crown on her head and the Moon under her feet is so degenerated that she is likened to the Whore sitting upon the Beast Rev. 12.1 and 17.1 c. XXVI The notes of the visible Church are the pure Preaching of the Word and lawful administration of the Sacraments We spake above of the Notes of the invisible Church that they depended upon the works of Vocation for the notes of the Elect specially called and of the visible Church are the same But here these notes are onely
it Is it repugnant to the word of Christ and his Apostles or is it consonant If it be repugnant let them shew in what Articles If it be consonant they cannot reprove our vocation For where the true Doctrine hath place there the vocation is lawfull besides that calling which answers the example of the Apostles and primitive Church is lawful but that our calling is such cannot be denied The power of judging Doctrines is that whereby the Church enquires into mens Doctrine and cuts off the controversies that trouble her The RULES I. Every private man may and ought to judge of the Doctrine he professeth if it be consonant to Scripture or not Acts 17.11 the men of Berea daily searched the Scripture whether these things were so 1. Cor. 10.15 I speak as to those who understand judge you what I speak 1 Joh. 4.1 Beloved believe not every Spirit but â—â—y the Spirits if they be of God II. This ought to be done also by the Presbytery or Assembly when any great controversie ariseth III. As the holy Spirit is the chief Judge of controversies so the Scipture which is the voice of the holy Spirit is the rule by which the straight is known from the crooked The power which concerneth the well ordering of the Church is that which determines what things ought to be done decently in the Church The RULES I. The object of this power are the outward circumstances of Divine Worship to wit time place and such like which in themselves be indifferent II. If in these any inconvenience is found the Church may lawfully abrogate the old Ceremonies and substitute such as are more convenient III. Yet the canons and customs of the Church must not equal the Scripture canons The power of the Keyes is that which the Church useth for preservation of Discipline whereof are two parts to loose and to binde To binde is to denounce Gods wrath against impenitent sinners To loose is to pronounce remission of sins to repentant sinners both which have certain degrees The degrees of binding are 1. A severe exhortation and commination after private admonitions have been rejected this must be done by the Presbyterie a 2. A keeping off from the Lords Supper b 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 c 4. Anathema or in the Syriac word Maran-atha when he is cast out without hope d a Mat. 18.15 16 17. If they brother shall trespass against thee go tell him his fault betweent thee and him alone if he shall hear thee then 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 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 be delievered oâ—â—â— to Satan to the destruction of the flesh that the Spirit may be saved in the day of the Lord Jesus d 1 Cor. 16.22 If any man love not the Lord Jesus Chrrst let him be Anathema Maran-atha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it 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 Presbyterie 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 ye bind on earth c and Ioh. 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 then 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 then their sinnes deserved are far from the power of the Keyes Let the treasure of Christs blood suffice which cleanseth us from all sinne 1 Joh. 1.7 VI. Loosing consists not in those Satisfactions which they enjoin sinners 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 Justification hereafter VII The end of this power is the preservation of the Churches honour and the foreing of wicked men 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 only without exception of the greatest personages 2. The object of this are the body and outward goods but of that the soule 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 lest others be debarred of the Churches comfort Thus of the Church-government the Political 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 Churches and Schools 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-mony Mat. 17.27 and of Paul appealing to Cesar Act. 25.11 witnesse this III. The Infidel-Magistrate must be obeyed in things that may be done with a safe conscience IV. We must pray for Magistrates that be infidels 1 Tim. 2.1 c. So much of the Publike Administration 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. Eph. 2.20 4.1 c. Hitherto of the Ordinary Church-Government the
that it can never be utterly lost Isa 42.3 He shall not break the bruised 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 untill the day of Jesus Christ Heb. 12.2 Looking unto Jesus Christ the author and finisher of our faith CHAP. XXX Of Justification 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 righteous and inheritors of life eternal The RULES I. Justice in Scripture is either of the Cause or of the Person Justice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Justice 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 Justification 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 Ponti teians 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 Mat. 11.19 Wisdome is justified by her children Luc. 7.29 When these things were heard all the people and the Publicans justified God Luc. 10.29 He willing to justifie himself III. The efficient cause of Justification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himself 1 Cor. 6.11 But you are washed but you are sanctified but you are justified in the name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause 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 Justification 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 faith but not the causes of justification for they do not precede him that is to be justified but follow him that is justified Although this particle alone is not found in Scripture yet it is expressed 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 joyned 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 tha◠we are justified by faith but then they take faith here as ◠work Now faith in Scripture hath nothing ascribed to it but as it apprehends 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 faith then by Christs merits 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 sinnes 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 in God called and endowed 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 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 then these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeth 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 righteousnesse which is of God by faith This is chiefly seen in that an tithesis whereby our sinnes are imputed to Christ and his justice imputed to us 2 Cor. 5.21 He made that he should be sin for us who knew no sin that we might be made the righteousnesse of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one should 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 faithful are to Christ their head Again 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 sins and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV. And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition
Therefore we conclude that a man is justified by faith without the works of the law c. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merit and by works Gal. 2.21 If righteousnesse is of the Law then Christ died in vain 3. By faith and by works Rom. 3.28 We conclude then that we are justified by faith without works 4. To be justified by imputed justice and by works Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnesse II. If by justification all matter of bragging is excluded that God only may be glorified then we are not justified by works Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God v. 23. They have all sinned and come short of the glory of God v. 27. Where is boasting then It is excluded By what law of works nay but by the law of faith The Pontificians here say that in these places are meant only ceremonial works But he who will observe that catalogue of works rehearsed c. 1 2 3. ad Rom. shall find that not only ceremonial but moral works also are meant III. If we be justified by works then they are either such as go before or follow after regeneration But with neither of these are we justified for before regeneration our works are meerly evil and after imperfectly good XIX The effects of Justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedome from sin not only in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa 53. Neither are the Elect chastised by God that they might satisfie but that they might be proved and bettered XX. Imputed righteousnesse is perfect and equal in all believers The imperfection of our faith is no hinderance for as the same Jewel is touched by the firm and infirm hand so is the same Justice of Christ obtained by the strong and weak believer XXI The same is never to be lost For the gifts of Vocation are without repentance Rom. 11.29 XXII It is also one Therefore when the Saints who are justified pray for forgivenesse of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Justification before God if by faith Justification before men is by works Of this see Jam. 2.24 You see then that man is justified by works and not by faith alone Which saying is not contrary to that of Rom. 3.28 We conclude then that man is justified by faith without works For there is meant that justification which is before men but here that which is before God there is understood historical faith which worketh not by charity but here that faith which is true and lively Others say that man is justified by works not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification follows Justification as the light follows the sun This is that free action of God which sets at liberty the faithful ingraffed into Christ and justified by the Spirit more and more from their native corruption and renews them to his image that they may be fitted by good works to glorifie God The RULES I. To sanctifie in this place is not to separate from profane use or to dedicate to holy uses but habitually to make holy In the former signification we are bid to sanctifie the Sabbath II. It is called regeneration renovation conversion penance repentance and glorification Yet these words are ambiguous for the word regeneration renovation conversion is either equivalent to vocation and the gift of faith or it signifieth newness of life when in the very act man dieth to sin and liveth to righteousness in the first sense it goeth before justification and is the cause thereof in the latter it follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much differ as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is of the minde this of the heart that wicked men may also have this onely the godly Albeit this difference doth not still hold It is called glorification by way of inchoation or beginning as it is a forerunner of future glorification III. The efficient cause of this is in general the whole Trinity particularly and in respect of the terminus the Holy Ghost for this end sent by Christ Hence he is called the Spirit of Sanctification Rom. 14. IV. The internal impulsive cause is Gods free bounty Tit. 3.4 5. But after the kindness and love of God our Saviour appeared toward man not by works of righteousness which we had done but according to his mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost V. The external impulsive cause is Christ with his merit and efficacie Ephes 5.25 Christ loved his church and gave himself for it that he might sanctifie it VI. The external instrumental cause is the doctrine of the Law and Gospel but the internal is Faith the root of good works VII To these we may adde extraordinary means whereby God casteth down the proud and raiseth the humble such are afflictions miracles terrours c. VIII In the first regeneration or vocation man is meerly passive but in sanctification when he is endowed with saving faith he is the chief agent of his own actions yet not without the special grace and motion of the Holy Ghost IX The matter of sanctification is the whole man with his intellect will and affections 1 Thes 5.23 Now the very God of peace sanctifie you throughout and I pray God your whole spirit soule and body be preserved blamelesse untill the comming of our Lord Jesus Christ X. The form is expressed in two acts in the aversion from evil and conversion to good a that is called the mortification of the old man this the vivification of the new man b that a crucifying and burying this a resurrection c a Psal 34.15 Isa 55.7 b Eph. 2.1 Col. 3.9 10. c Rom. 6.2 c. Gal. 2.20 XI The end of this is Gods glory our salvation and certainty thereof for there is no signe of election more evident 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessell unto honour sanctified 1 Joh. 3.3 And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in them between the flesh and spirit so long as they live Rom. 7.19.23 24. Gal. 5.17 XIII