the worship and glory of God Mat. 12. 5. Iohn 5. 8 9. For in that case those workes which are of their owne nature servile do passe into the nature of holy actions neither are they properly our workes but Gods works 44. This rest although in it selfe absolutely considered it is not neither ever was a part of worship yet as it is commanded of God as a certaine necessary thing unto his worship and is referred also to it so far it is a part of that obedience which pertaines to religion and the worship of God 45. The sanctification of this rest and day is a speciall applying of our selves to worship God upon that day which is intimated in those phrases He sanctified that day and it is a Sabbath to the Lord thy God 46. Here publick worship ought chiefly to be respected whence also it is that the Sabbath is called an holy Convocation Levit. 23. 13. Acts 13. 14. 15. 23. 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day it appeares sufficiently by that double burnt-offering of the Sabbath in the morning and the evening Num. 28. 9. 47. But the rest of the day ought to be spent in exercises of piety for although there was of old an offering peculiar to the Sabbath yet the continuall or daily offering with his drink-offering was not to be omitted Num. 28. 10. 48. Also the publick worship it selfe seeing it is most solemnely to be celebrated doth necessarily require these exercises of reading the Scripture meditation prayer holy conferences and contemplation of the workes of God whereby we may be both more prepared to publick worship and that worship may be made truly effectuall to us 49. Contrary to his ordinance of the Lords day are all feast dayes ordained by men they being accounted for holy dayes as the Lords day ought to be accounted 50. For it is most agreeable with the first institution and with the writings of the Apostles that one only day in the week be sanctified 51. The Iewes had no feast dayes rightly sanctified but by divine institution 52. Yet any dayes may be piously turned into occasion of furthering the worship of God 53. Also when God by his speciall judgements cals to more solemne fasting those dayes are to be accounted as it were for extraordinary Sabbaths 54. Contrary also to the observation of this day and all transactions of businesse exercises feastings sports and such like whereby the minde of man is this day drawn away from the exercises of religion CHAPTER XVI Of Iustice and Charity toward our neighbour Thus much of Religion Iustice followes which is contained in the Second Table 1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour So the duty of children towards their parents is said to be just Ephes. 6. 1. And the duty of masters towards their servants is called right and equall Col. 4. 1. And all those things which we owe to our neighbour are performed in living justly 2. But justice in this place is not taken most generally as setting forth every duty to another for so it containes even religion it selfe for that justice which iâ—… said to be generall is no other thing then vertue in generall as hath been before declared when we did shew that justice was the chiefe among the generall affections of vertue neither must it be understood most particularly to respect the quantity either of the thing deserved or received for so it containes only a few duties of the second table namely those whereby like is returned for like but it is here used in a certaine middle way wherby it sets forth the mutuall duty between those who are bound by the same right in which sence it containes all the force of the second Table 3. It hath for the object our neighbour that is every one whether man or Angell also who is or may be with us pertaker of the same end and blessednesse Luke 10. 36 37. 4. Hence neither holy men whatsoever they shal be nor Angels themselves can be a fit object of religion or of that religious worship which is commanded in the first Table but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table whence also those arguments taken from the nature of the thing doe exclude all adoration of the Creatures Acts 10. 26. Rise for I my selfe also am a man Revel 22. 9. See thou doe it nor for I am thy fellow servant and of thy brethren the Prophets and of those that keepe the words of this Booke worship God Rev. 22. 9. 5. Buth in this number and name every one is by proportion included even in respect of himselfe for every one is first a neighbour to himselfe then to others Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe for whilest he is rightly ordered toward God and toward his neighbour he is also ordered toward himselfe but with this difference that that disposition whereby any is made fit to performe his duty to God and his neighbour pertaines to his perfection but he must also performe the same duties both to his neighbour and himselfe but not to God and himselfe 6. But because that monner whereby duties are to be exercised toward our neighbour is with respect and affection to their good hence this same vertue is called charity toward our neighbour Matt. 22. 29. Marc. 12. 31. 7. In this charity there is alwayes love of union of welpleasednesse and good will as in that love which is toward God but there is also added oft times the consideration of mercy when the misery of our neighbour is respected which hath no place in our charity toward God 8. But this band of Iustice and affection of Charity ought alwayes to flow and be derived from Religion toward God for seeing Religion gives the chiefe honour to God it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures whence all they who neglect their duty towards men are denied to honour God but rather doe contemne him 1. Sam. 2. 30. Also charity towards God which is contained in Religion doth of its own nature produce charity towards men as they are in some sort partakers of the Image of God whence also we are said to love God in men and men in God which is one reason of that phrase beloved in the Lord. 9. Hence nothing is properly due to man which is contrary to Religion Acts 4. 19. 5. 29. Whether it be right in the sight of God to obey you rather then God judge yee we must obey God rather then men 10. Hence also the truth of Religion cannot consist with the neglect of Iustice and Charity toward our neighbour Iames 1. 27. Religious worship pure and undefiled before
for seeing the institution of dayes by this opinion is only commanded immediatly and it is not in the power of private men to ordaine these or those dayes for publick worship by this meanes nothing at all should be commanded but at their will who are in publick office neither should any thing be commanded them in speciall but only in generall that they doe according to their wisdome in setting apart dayes to publicke worship so that if it seeme good to them to appoint one day of twenty or thirty to this use they cannot be reproved of any sin in this respect as if they broke this Commandement 17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day that is to be accounted for a thing added to it or a constitution comming extrinsecally beyond the nature of the Sabbath and the first institution of it and so it nothing hinders but the institution of the seventh day was simply morall for so there was a ceremoniall respect of some type added to some other Commandements as in the authority of Fathers and the first borne of Families which pertaine to the first Commandement there was a certaine adumbration of Christ who is the first begotten among the Sons of God 18. Neither yet doth it certainly appeare in the Scriptures that there was any ceremony properly so called or type in the observation of the seventh day for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme prefigured before by a type it is under the respect of a type referred only to the rest promised in the Land of Cannaan and by comparison of things like to the rest of God but in no sort or in the least signification is it referred to the rest commanded in the fourth Commandement as unto a type or shaddow 19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people it cannot thence be made a type or representation of any future grace Because 1. A signe doth often note the same that an argument or instruction as also the most learned interpreters doe note upon Exodus 31. It is a signe between me c. that is an instruction So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type 2. The Sabbath in those places is not said to be a signe of some thing to come but present as every visible concomitant adjunct is a signe of the subject being present For in the observation of the Sabbath there is a common and publike profession of that communion which is between God and us as therefore all solemn profession is a signe of that thing whereof it is a profession so also the Sabbath is in that common respect called a signe 20. And this is the most proper reason why the observation of the Sabbath is so much urged and the breaking of it so severely punished in the old Testament namely because there was in the Sabbath a common and publike profession of all Religion for this Commandement as it is a close of the first Table of the Law doth thus summarily containe the whole worship of God whilest it commands a certaine day for all the exercises thereof Esay 56. 2. 21. There were many ceremonies ordained about the observation of the Sabbath but the observation of the Sabbath was no more made ceremoniall by them then it was judiciall or politicall because of those judiciall Lawes whereby it was then provided that it should be celebrated most religiously Exod. 31. 14. 22. That accommodation of the fourth Commandement unto the speciall state of the Iewes which was in the observation of the seventh day from the beginning of the Creation doth no more make the precept it selfe ceremoniall then the promise of the Land of Canaan made to the people of Israel That thou mayst live long in the land which the Lord thy God giveth thee makes the fift Commandement ceremoniall or more then that Preface I am the Lord thy God which brought thee out of the Land of Egypt makes all the Commandements ceremoniall 23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes applied to the time of Pedagogy and bondage which is not of force in all ages yet this hinders not but the observation it selfe is plainly morall and common to all ages 24. Yet there can be nothing brought out of the Scriptures which was at any time commanded about the strict observation of the Sabbath to the Iewes which by the same reason doth not partaine to all Christians except the kindling of fires and preparing their ordinary food Exod. 35. 3. 16. 14. And those precepts seeme to have been speciall and given upon particular occasion for there is nothing said about the kindling of fire but in the building of the Tabernacle which God would declare was not so holy a worke but it might and ought to be intermitted on the Sabbath day Neither is there any mention of the preparing of victualls but when Manna was by a miracle sent from Heaven which was also by a miracle preserved on the Sabbath day And by the History of Christ it appeares very likely that he did approve of preparing victualls done by kindling of a fire upon the Sabbath day For being invited by the Iewes to a feast which was had on the Sabbath day he refused not to be present Luc. 14. 1. c. 25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt it doth not turne the Sabbath into a ceremony For 1. All the Commandements are in some sort referred to the same deliverance as appeares by the Preface of the decalogue 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance but that there is mention made of the deliverance out of Egypt Deut. 5. 15. For that reason onely that seeing the Israelites had been servants before in Egypt they ought the more readily and willingly grant this time of rest to their servants 26. Whereas the last day of the weeke was of old observed this was anciently ordained by God from the time of the first Creation because God did that day cease from the workes of Creation 27. Whereas the last day of the weeke is now changed into the first day this was not done by humane but Divine authority For he only can change the day of the Sabbath who is Lord of the Sabbath that is Christ. Marc. 12. 8. Whence also that first day which succeeded is properly called the Lords Day 28. If this Lords Day be granted to have been of Apostolicall institution yet that authority which it is Built upon is neverthelesse divine because the Apostles were no lesse guided by the spirit in holy institutions then in propounding the doctrine
estimation of dayes which did at that time breed offence among Christians but the observation of the Lords day which the Apostle himselfe teacheth hath at that time taken place in all the Churches 1. Cor. 16. 1. 2. could not give any occasion of offence Thirdly it is most like that the Apostle in that place doth treat of chusing of dayes to eat or refuse certaine meats for the question of that dispute is propounded verse 2. of meats onely in the 5. and 6. verses the esteeme of a duty is joyned with it as pertaining to the same thing and afterward through all the rest of the Chapter he treats only of meats making no mention of dayes Fourthly in that place to the Galatians it is expresly treated of that observation of dayes moneths and yeares which pertained to the bondage of weake and beggerly elements Chap. 4. 9. but it was farre from the Apostle and altogether strange to Christian religion so to account any precept of the Decalogue or any ordinance of Christ. Fifthly in Col. 2. it is specially expresly treated of those Sabbaths which were of the same kinde with new Moones and were ceremoniall shadowes of things to come in Christ but the Sabbath commanded in the Decalogue and our Lords day are altogether of another nature as hath been before demonstated 33. Neither is Christian liberty at all diminished by this opinion as some without cause do seeme to feare for it is not a liberty but a licentiousnesse not Christian if any think themselves freed from the observation of any precept of the Decalogue or from the institutions of Christ and experience also teacheth that licentiousnesse and neglect of holy things doth more and more prevaile where a due respect is not had of the Lords day 34. Neither also was Adam subject to any bondage because he was tyed to sanctifie the seventh day by a speciall observation 35. But as the beginning of the old Sabbath was at the evening because the Creation also began at the evening because the common masse was created before the light and the cessation of the day from the work of Creation began also at the evening so also the beginning of the Lords day doth seeme to begin from the morning of that day because the resurrection of Christ was betimes in the morning Mark 16. 9. Iohn 20. 1. 36. For the right observation of this day two things are necessary rest and the sanctification of this rest 37. The rest which is required is a cessation from every worke which might hinder the exercises of Divine worship we must therefore abstaine that day 1. From all these works which are properly called servile for seeing such works were of old by name excluded in all other solemne feasts Levit. 23. 7. 8. 25. 32. 36. Numb 28. 25. much more were they excluded from the Sabbath 38. But it is ridiculous by servile workes to understand sins or mercenary good workes or done after the manner of servants for reward as some do understand them by a certaine Allegoricall sport for sins are not forbidden and unlawfull at some certaine times but alwayes and every where neither doth it pertain to the fourth Commandement to deal with all sinnes to be forbidden although this may in some sence be granted that divers sinnes doe take some aggravation from thence if they be committed upon so holy a day Isay 28. 4. those evill workes also which are done upon feare or hope that is altogether servile have in respect of their manner the same nature with other sins 39. But servile workes are properly those to the performance whereof servants or servile men are wont to be used such as are mechanick workes and all those to the performance whereof great labour of the body is required as to plough to dig c. 2. Besides thâ—…se workes there are forbidden also upon that day all workes that are ours as is gathered from the opposite concession which is given in the fourth precept Sâ—… dayes shalt thou worke and do all thy work 40. Whence we may gather with the words following on the Sabbath day thou shalt doe no worke that all those works are forbidden which are properly called ours although they be not to speak strictly servile or mechanicall 41. Now those are our workes which pertaine to the uses of this life that is which are exercised in naturall and civill things and doe properly pertaine to our gaine and profit of which kinde are those which of their owne nature are not servile but liberall as studyings exercises of liberall arts much more those which are common to free men and servants as to Jorney to handle civill causes c. 42. For so this phrase is explained Esay 58. 3. Ye do that which delighteth you that ye may exact all your labours that is ye do carefully your owne matters Verse 13. doing thine owne wayes But because Esayas in that Chapter doth also and chiefly treat of wicked actions and those workes which are unlawfull at all times as appeareth verse 6. Therefore some godly Divines do seeme to erre who are wont to gather out of that place that every word or thought that is humane or pertaines to men used on the Lords day is to be accounted sinne for all humane words deeds or thoughts upon that day whereof that Chapter handleth whether it be the Sabbath properly called or a solemne feast are not there judged to be impertinent and in that respect simply reprehended but those only which are wont to concerne our gaine either simply unlawfull or repugnant to holy exercises as appeares verse 3. 6. Concerning such servile and vulgar workes there is such a strict law that upon the Sabbath day men may not go on in their work no not in time of plowing and harvest simply that is at those times which are most opportune and as it were necessary for mans life Exod. 34. 21. Nor in those things which doe mediately and remotely pertaine to holy things as was the building of the Tabernacle Exod. 31. 13. Much lesse is it lawfull to enter into any ordinary journey Exod. 16. or to frequent Marts or Faires Nehem. 13. 43. Yet here are excepted 1. All those workes which belong to common honesty for seeing at all other times we ought so especially upon that day which is specially dedicated to Divine worship to be have and carry our selves decently all those things which doe simply partaine thereunto are understood to be permitted 2. Those things which are imposed on us by some singular necessity Mat. 12. 11. In which number notwithstanding those things are not to be accounted which men make or faine to themselves as necessary but those things which it appeares to be necessary and unavoidable by the providence of God and which we are not aware of that is when such a necessity urgeth as the Scripture it self allowes as a sufficient cause to do any ordinary thing 3. All those works which do directly respect
according to his purpose Eph. 1. 11. And his purpose according to election Rom. 9. 11. And election also according to purpose the counsell and good pleasure of the Will of God Eph. 1. 5. 26. There doth a certaine knowledge particularly accompany these acts of will in election in the mind of God wherebyGod doth most certainly know the heires of eternall life whence also election it selfe is called knowledge or fore-knowledge Rom. 8. 29. But this knowledge of God because with greatest firmnesse it retaines the distinct names of those that are to be saved and the good things appointed for them as if all were written in Gods Booke therefore it is called the booke of Life Psalme 69. 29. Revelations 3. 5. and 13. 8. 27 This election was only one in God in respect of whole Christ mystically considered that is of Christ and of those who are Christ as there was one Creation of all mankind yet as a certaine distinction may be conceived according to reason Christ was first elected as the Head and then some men as members in him Eph. 1. 4. 28. Yet Christ is not the meritorious or impulsive cause in respect of the election of men it selfe although it hath the reason of a cause in respect of all the effects of election which follow the sending of Christ himselfe 29. Christ himselfe in the first act of election as touching the worke of redemption is rightly said to be an effect and meanes ordained to the salvation of man as the end as this salvation is the action of God Iohn 17. 6. Thine they were and thou gavest them me Yet as this salvation is our good Christ is not the effect but the cause of it So it may be rightly said in respect of the first act of election that Christ the redeemer was the effect and subordinate meanes but in the third act of election he is to be considered as a cause Eph. 1. 3. He hath blessed us with all spirituall blessings in the Heavens in Christ. 30. Reprobation is the predestinating of some certaine men that the glory of Gods Iustice might be manifested in them Rom. 9. 22. 2 Thess. 2. 12. Iud. 4. 31. Three acts are to be conceived in reprobation as before in election 32. The first act is to will the setting forth of Iustice. Therefore the end of God in reprobation is not properly the destruction of the Creature but the Iustice of God which shines forth in deformed destruction 33. Hence is the first difference in reason betweene election and reprobation for in election not only the glorious grace of God hath the respect of an end but also the salvation of men themselves but in reprobation damnation in it selfe hath not the respect of an end or of good 34. The second act is to appoint those certaine men in whom this Iustice of God should be made manifest Iude 4. 35. That act cannot properly be called election because it is not out of love neither doth it bring the bestowing of any good but the privation of it Therefore it is properly called reprobation because it doth reject or remove those about whom it is exercised from that love wherewith the elect are appointed to salvation As therefore in election there is love with discerning so in reprobation there is seene the deniall of love with putting a difference 36. But because this negative setting apart which is found in reprobation doth depend upon that setting apart which is in election hence the remote end of reprobation is the glory of that grace which is manifested in election Rom. 9. 22. 23. He suffered the vessels of wrath that he might make known the riches of his glory toward the vessels of mercy 37. Because of this setting apart whereby God will not communicate blessednesse upon some persons he is therefore said to hate them Rom. 9. 13. This hatred is called negative or privative because it denies election but it includes a positive act whereby God would that some should be deprived of life eternall 38. Neverthelesse in this is the second difference of reason between election and reprobation that thâ—… love of election doth bestow the good on the Creatuâ—… immediatly but the hatred of reprobation doth only deny good doth not bring or inflict evill but the desert of the Creature comming between 39. The third act of reprobation is an intention to direct those meanes whereby Iustice may be manifested in the reprobate 40. The most proper meanes of this kind are permission of sin and living in sin Rom. 9. 18. â—…2 Thess. 2. 11. 12. 41. In this act there is the third difference of reason between election and reprobation that election is the cause not only of salvation but also of all those things which have the consideration of a cause unto salvation but reprobation is not properly a cause either of damnation or of sin which deserves damnation 〈◊〉 an anâ—…ecedent only 42. Hence also followes a fourth disparity that the very meanes have not alwayes among themselves the respect of a cause and effect for the permission of sin is not the cause of forsaking hardning punishing but sin it selfe CHAPTER XXVI Of â—…lling Hitherto of Application The parts of it follow 1. THE parts of Application are two Union with Christ and communion of the benefits that flow from that Union Phil. 3. 9. That I may be found in him having the righteousnesse that is by the Faith of Christ. 2. This Unionâ—… that spirituall relation of men to Christ whereby they obtaine right to all those blessings which are prepared in him 1 Iohn 5. 12. He that hath the Sâ—…e hath life 〈◊〉 And. 3. 24. He dwelleth 〈◊〉 him and he in him 3. This Union is wrought by calling 4. For Calling is a gathering of men together to Christ that they may be united with him 1 Pet. 2. 4. 5. To whom comming Eph. 4. 12. For the gathering together of the Saints for the edifying of the Body of Christ. From which Union with Christ there followes Vnion with GOD the Father 1 Thess. 1. 1. 2. 1. 1. To the Church which is in GOD the Father and in our Lord Iesus Christ. 5. This therefore is that first thing which pertaines to the application of redemption Eph. 1. 7. 8. 9. In whom we have redemption c. After he made known unto us the mystery of his will and it is that first thing which doth make a man actually elected himselfe that is the first act of election which is shewed forth and exercised in man himselfe whence also it is that Calling and election are sometime taken in the Scriptures in the same sence 1 Cor. 1. 26. 27. 28. Yee see your Calling God hath chosen foolish things and weake things 6. Hence the Calling of men doth not in any sort depend upon the dignity honesty industry or any indeavour of the called but upon election and predestination of God only Acts 2. 47. The Lord did ad to the Church such as should
Faith which may be easily perceived by sence 28. This visible profession is that visible communion of the Saints which they have with Christ and among themselves 29. The acts of communion with Christ are those visible acts by which they present themselves to God in Christ to receive his blessings and to give the glory of them to him 30. The acts of communion among themselves are all those acts by which they study to doe good each to other but especially those which directly make to further their communion with God in Christ. 31. Many acts of this latter kind are to be exercised also toward those who as yet are not members of the Church because by a certaine power they are to be judged to belong to it 32. This Church as it is visible in it selfe is in respect of others and comparatively also distinguished into the Church lying hid and manifest 33. That which is manifest is when the number is greater and the profession more free and more publick 34. That which is hidden is when the number is lesse and profession lesse open which is wont to come to passe by reason of heresies persecutions or prophane manners abounding abroad 35. In the same respect also the Church is purer and impurer as the profession is more or lesse perfect 36. But this profession doth not depend upon confession only and preaching of the Word but also upon the receiving of it and religious obedience to it 37. But although the Church be subject to such changes and may leave any part of the World yet it hath never totally falled or shall faile from the beginning of the gathering it to the end of the World 38. For Christ must alwayes have his Kingdome in the mids of his enemies untill hee shall make his enemies his foote-stoole 39. Yea the Church doth never wholly cease to be visible for although sometime there scarse appeare a Church any where so pure that one may fly unto it in communion of the same worship in all things yet the Church doth in some sort abide visible in that very impurity of worship and profession CHAPTER XXXII Of the Church Instituted 1. THE Church as it lives upon Earth although it be not wholy visible together yet it is visible in its parts both dividedly in the severall members and joyntly in companies or Congregations 2. The former visibility is by mens personall profession which doth not make a Church simply visible but in certaine members or visible members of the Church although the Church in it selfe or in its integrall state is not visible in the same place Acts 19. 1. Paul came to Ephesus where he found certaine Disciples 3. That visibility which is in distinct companies or congregations doth not only make a visible Church but touching the outward forme doth make so many visible Churches as there are distinct congregations Revel 1. 4. The seven Churches 2 Cor. 8. 1. 19. The Churches of Macedonia all the Churches 4. For those congregations are as it were similary parts of the catholick Church and so doe partake both of the name and nature of it 5. Therefore a particular Church in respect of that common nature which is found in all particular Churches is a Species of the Church in generall but in respect of the catholick Church which hath the respect of an whole it is a member compounded of divers severall members gathered together and so in respect of those members it is also an whole 6. Such a congregation or particular Church is a society of believeres joyned together by a speciall band among themselves for the constant exercise of the communion of Saints among themselves 7. It is a society of believers because that same thing in profession doth make a Church visible which by its inward and reall nature doth make a mysticall Church that is Faith 8. But because true Faith hath holinesse joyned with it which it doth effectually worke Acts 15. 9. And so the profession of true faith cannot be disjoyned from the profession of holinesse therefore the Church is promiscuously and in the same sense called a society of believers and of Saints Eph. 1. 1. To the Saints which are at Ephesus and faithfull in Christ Iesus 1 Cor. 1. 2. compared with 2 Cor. 1. 1. Rom. 1. 7. Colos. 1. 2. 9. Hence visible and particular Churches also by reason of this Faith which they professe are rightly said to be in God the Father and in the Lord Iesus Christ. 1 Thess. 1. 1. 2 Thess. 1. 1. 10. It is also very probable that there is no such particular Church in which the profession of the true Faith flourisheth but in the same also there are found some true believers 11. But those who are onely believers by profession so long as they remaine in that society are members of that Church as also of the catholick Church as touching the outward state not touching the inward or essentiall state 1 Iohn 2. 19. They went out from us but they were not of us 12. Among believers there are to be accounted as members of the Church the children of those believers who are in the Church 1 Cor. 7. 14. Your children are holy For they are partakers of the same covenant and the same profession with their parents 13. Yet infants are not so perfect members of the Church as that they can exercise acts of communion or be admitted to partake of all the priviledges thereof unlesse there doe first appeare an increase of Faith but they are not to be excluded from those priviledges which pertaine to the beginning of Fait and entrance into the Church 14. Believers doe not make a particular Church although peradventure many may meete and live together in the same place unlesse they be joyned together by a speciall bond among themselves for so some one Church should often be dissolved into many and manyalâ—…o should be confounded into one 15. This bond is a covenant either expresse or implicite whereby believers doe particularly bind themselves to performe all those duties both toward God and one toward another which pertaine to the respect and edification of the Church 16. Hence it is that in the old Testament wee doe for the most part so often read of the renewing of their covenant as there is related any solemne reformation of the Church 17. Hence none is rightly admitted into the Church but by confession of Faith and promise of obedience 18. This joyning together by covenant doth onely so far forth make a Church as it respects the exercising the communion of Saints for the same believing men may joyne themselves in covenant to make a City or some civill society as they doe immediatly respect a common civill good but they doe not make a Church but as in their constitution they respect holy communion with God among themselves 19. Hence the same men may make a City or politicke society and not a Church or a Church and not a City or both a Church
Scriptures for the Scriptures are understood by the same meanes that other humane writings are many by the skill and use of Logick Rethorick Grammar and those tongues in which they are expressed except in this that there is a singular light of the spirit alwayes to bee fought for by the godly in the Scriptures 27. Yet the Scripture is not so tied to those first tongues but that it may and ought also to bee translated into other tongues for the common use of the Church 28. But among interpreters neither those seventy who turned it into Greeke nor Hierome nor any such like did performe the office of a Prophet so that he should be free from errors interpreting 29. Hence no persons absolutely authenticall but so far forth only as they doe expresse the fountaines by which also they are to be tried 30. Neither is there any authority in Earth whereby any version may be made simply authenticall 31. Hence the providence of GOD in preserving the Fountaines hath beene alwayes famous and to be adored not onely that they did not wholy perish but also that they stould not be maimed by the losse of any booke or deformed by any grievous fault when in the meane while there is no one of the auncient versions that remaines whole 32. Neverthelesse from those humane versions there may be all those things perceived which are absolutly necessary if so be they agree with the fountaines in the essentiall parts as all those versions that are received in the Churches are wont to doe although they differ and are defective in the smaller things not a few 33. Neither therefore must wee alwayes rest in anie version that is received but we must most religiously provide that the most pure and faultlesse interpretation be put upon the Church 34. Of all those bookes being delivered from God and placed as it were in the Chest of the Church there is made up a perfect Canon of Faith and manners whence also they have the name of Canonicall Scripture 35. The Prophets made the Canon of the old Testament and Christ himselfe approved it by his Testimony The Canon of the new Testament together with the old the Apostle Iohn approved and sealed up being furnished with Divine authority Rev. 22. 18 19. For I doe witnesse together to every one that heares the words of the prophesy of this booke if any shall ad to these God shall lay upon him the plagues written in this booke and if any shall take away any thing from the books of his prophesie God shal take away this part out of the booke of life 36. Those bookes which commonly we call apocryphall doe not pertaine to the divine Canon neither were they rightly enough joyned by men of old to the canonicall bookes as a certaine secundary Canon for first in some of them there are manifest fables told and affirmed for true Histories as of Tobith Iudith Susanna Bel the Dragon and such like Secondly because they contradict both the sacred Scripture and themselves Oftentimes Thirdly they were not written in Hebrew nor delivered to the Iewish Church or received by it to which notwithstanding God committed all his Oracles before the comming of Christ. Rom. 9. 4. Fourthly they were not approved by Christ because they were not among those bookes which he set forth when he commanded his to search the Scriptures Fifthly they were never received either by the Aostles or the first Christian Church as a part of the Divine Canon CHAPTER XXXV Of ordinary Ministers and their Office in Preaching 1. ORdinary Ministery is that which hath al its direction from the will of God revealed in the Scriptures and from those meanes which God hath appointed in the Church for the perpetuall edification of the same 2. And hence they are called ordinary because they may and are wont to bee called to Minister by order appointed by God 3. But because in their administration they have that Will of God which was before revealed by extraordinary Ministers for a fixed rule unto them therefore they ought not to propound or doe any thing in the Church which they have not prescribed to them in the Scriptures 4. Therefore also they depend upon extraordinary Ministers and are as it were their successors for although in respect of manner and degree exraordinary Ministers have no successors yet in respect of the essence of administration ordinary Ministers performe the same office toward the Church as extraordinary did of old 5. The right of his Ministery is wont to be communicated by men and in that respect the calling of an ordinary Minister is mediate 6. But this is so to be understood that the authority of administring Divine things is immediatly communicated from God to all lawfull Ministers and the appointing of persons upon which it is bestowed is done by the Church 7. But because the Church can neither confer gifts necessary for this Ministery nor prescribe unto God upon whom he should bestow them therefore she can only chuse those whom before she sees fitted for not as extraordinary Ministers so also ordinary are made fit by their very calling when they were unfit before 8. Hence in an ordinary calling it is necessarily required that a lawfull triall goe before the calling it selfe 1 Tim. 3. 10. Let them be first tried then let them Minister if they be blamelesse 9. Ordinary Ministery is for the preserving propagating and restoring the Church by ordinary meanes 10. There are two parts of this Ministery 1. That in the Name of God he doe those things which are to be done with the people 2. That in the name of the people he doe those things with God which are to be done with him 11. But in these the preaching of the Word doth most excell and so it hath beene alwayes of perpetuall use in the Church 12. The duty of an ordinary preacher is to propound the Will of God out of the Word unto the edification of the hearers 1 Tim. 1. 5. The end or preaching is love out of a pure heart and a good conscience and faith unfained 13. But because there is chiefly required a serious desire to edify the Church therefore he cannot be a fit preacher who hath not prepared his heart to seeke the Law of the Lord and to keepe it and to teach Israel the statutes and judgements For he that teacheth another ought before and when he teacheth to teach himselfe Rom. 2. 21. Otherwise he is not fitted to edifie the Church 14. This duty is to be performed not only universally in respect of all the heare 〈◊〉 in common but also specially in respect of order and age whatsoever as of old men young men servants Tit. 2. 3. Of teachers 2 Pet. 1. 12. c. Yea of every one 1 Thess. 1. 11. We exhorted and comforted and charged every one of you not publickly onely but privatly also Acts 20. 20. Publickly and from house to house 15. He ought to have this scope
equally it is therefore to be committed to execution with the consent of the Church and that not onely the Church permitting but also approving and appointing 27. Yet the Elders have the chiefe parts in the acting and exercise of it And that not onely in directing the publick action and pronouncing sentence but also in admonitions foregoing in which they must make up that which they see was neglected by private persons 28. The usuall censures of the Popes of pontificall Bishops and their officers doe themselves deserve a grievous censure for they are prophanations of the Name of God props of an injust government and snares to catch other mens money not spirituall remedies of such sins 29. Indulgences Commutations and humane transactions in those things unto which Christ hath ordained the Discipline of the Church are wages of the great Whore CHAPTER XXXVIII Of the administration of the Covenant of grace before the comming of Christ. 1. ALthough the free and saving Covenant of God hath beene onely one from the beginning yet the manner of the application of Christ or of administring this new Covenant hath not alwayes beene one and the same but divers according to the ages in which the Church hath been gathered 2. In this variety here hath beene alwayes a progresse from the more imperfect to the more perfect 3. First therefore the mystery of the Gospel was manifested generally and more darkly and then more specially and more cleerly 4. This manner of administring is double one of Christ to be exhibited and the other of Christ exhibited 5. For the old and New Testament are reduced to these two primary heads the old â—…miseth Christ to come the New testifieth that he is come 6. Whilest Christ was to be exhibited all things were more outward and carnall afterward more inward and spirituall Iohn 1. 17. The Law was delivered by Moses grace and truth came by Christ. 7. Yet at that time there was a double consideration of the Church 1. As an heire and 2. as it was an infant Galatians 4. 1. and following So long as the heire is an infant hee nothing differs from a servant though hee bee Lord of all 8. As an heire it was free as an infant it was in a certaine manner servile Therâ—… 9. As an heire it was spirituall as an infant carnall and earthly Heb. 9. 10. Rom. 9. 7. 10. As an heire it had the spirit of adoption as an infant the spirit of feare and bondage Rom. 8. 15. Yee have not received the spirit of bondage againe to feare but yee have received the spirit of Adoption 11. The manner of administration which respects Christ to be exhibited was one before Moses and another from Moses to Christ. 12. Before Moses the polity of the Church was rude and loose as being in infancy there were so many visible Churches as there were Families of godly persons the Ministery was almost alwayes extraordinary by Prophets the masters of Families and first borne had right to administer some holy things as ordinary Ministers according to that direction which they receaved from the Prophets 13. Yet there were some difference of the dispensation from Adam to Abraham and from that which was after Abraham untill Moses 14. From Adam to Abraham First Redemption by Christ and the application of him was promised in generall to be performed by a seed of the Woman to loose the workes of the Devill that is sin and death Gen. 3. 15. Rom. 1â—…â—…0 1 Iohn 3. 8. The seed of the Woman shall breake the Serpents head The God of peace shall tread Satan under your feet shortly The Son of God was manifested to dissolve the works of the Devill 15. 2. Calling was exercised in that distinction which was between the seed of the Woman and the seed of the Devill between the sons of God and the sons of men Gen. 6. 2. 3. The way of justification was set forth by expiatory sacrifices offered and accepted for sins Eph. 5. 2. Christ hath loved us and given himselfe for us an offring and sacrifice to God for a sweeâ—… smelling savour 16. 4. Adoption was declared both by the title of sons at that time common to all the faithfull and by the translation of Enoch into the Heavenly inheritance Gen. 5. 24. Hebr. 11. 5. 17. 5. Sanctification was both expresly inculcated by the Prophets and typically shadowed out by oblations and rites of sacrifices Iud. 14. Rom. 12. 1. 18. 6. Glorification was publickly sealed both by the example of Enoch and conversation of Noach with his family from the flood 1 Pet. 3. 20. 21. 19. In this period of time the building and conserving of the Arke in the flood was an extraordinary Sacrament Heb. 11. Vers. 7. 1 Pet. 3. 20. 21. There was no ordinary Sacrament but that in many sacrifices here was something that had the respect of a Sacrament for in that those that did sacrifice for the most part were made partakers of their sacrifices in an holy banquet in an holy place with joy before God Exod. 18. 12. This did seale to them in some sort that grace of the Covenant which is exhibited in the Sacraments 20. From the time of Abraham the Church did chiefly consist in his family and posterity 21. In that period of time all the benefits of the new Covenant were more cleerly and distinctly set forth then before 22. 1. Election was represented in the persons of Isaac and Iacob beloved before Ismael and Esau. Romans 9. 11. 12. 13. 23. 2. Redemption together with the application of it was most excellently exhibited in the person and blessing of Melchisedeck also in the promise and covenant of blessing to come to all Nations by the seed of Abraham 24. 3. Calling was exercised by leading forth Abraham out of Vr of the Caldees to a certaine new and heavenly Countrey Heb. 11. 8. 9. 10. 25. 4. Iustification was illustrated by the expresse testimony of God that Faâ—…th was imputed to Abraham for righteousnesse as the Father and patterne of all that should believe and by the Sacrament of circumcision which was a seale of the same righteousnesse 26. 5. Adoption was set forth by calling of the Name of God upon Abraham and all the sons of the promise and by assigning of the inheritance to the sons of the promises begotten of the free Woman through grace Galatians 4. 26. 28. 31. 27. 6. Sanctification was figured by circumcision which did set forth the taking away and abolishing of the corruption of sin of the old man that a new Creature might be settled in its place Col. 2. 11. Deut. 30. 6. 28. 7. Glorification was shewed in the blessing promised and in the Land of Canaan which was a type of the Heavenly Country 29. From the time of Moses unto Christ all these same were further shadowed by meanes both extraordinary and also ordinary 30. Redemption and the application hereof was extraordinarily signified 1. By the deliverance out of Egypt
of the Gospell either in word or writings 29. Also seeing this institution was grounded upon no speciall occasion that was to continue for a time only whereby it might be made temporary it doth necessarily follow that the minde of the Ordainers was that the observation of this day should be of perpetuall and unchangeable right 30. Yet it is more likely that Christ himselfe was the author of this institution in his owne person 1. Because Christ was no lesse faithfull in ordering his whole house or the Church of God as touching all things that are generally necessary and usefull then was Moses Heb. 3. 2. 6. But no Christian can with any reason deny that the observatiō of this day is generally profitable in some sort necessary for the Churches of Christ. 2. Because Christ himselfe did often appeare upon this very day to his Disciples gathered together in one place after the resurrection Iohn 20. 19. 26. 3. Because hee powred out the holy Spirit upon them this very day Acts 2. 4. In the practise of the Churches in the time of the Apostles when there is mention made of this observation of the first day Acts 20. 7. 1. Cor. 16. 2. It is not remembred as some late Ordinance but as a thing a good while received among all the Disciples of Christ. 5. The Apostles did in all things deliver those things to the Churches which they had received of Christ 1. Cor. 11. 23. 6. This institution could not be deferred not one week after the death of Christ and that law of one day in every week to be sanctified according to the determination of God himselfe remaine firme which law hath beene demonstrated before to be of perpetuall right For the Iewish Sabbath was in respect of the determination which it had to the seventh day abrogate in the death of Christ For whereas it is read that the Apostles sometime after were present in the assemblies of the Iewes that day of the Sabbath Acts 13. 14. 16. 13. 17. 2. 18. 4. they did that chiefly in that respect because then was the fittest occasion to preach the Gospell to the Iewes as also afterward the Apostle did greatly desire to be at Ierusalem on the day of Pentecost Acts 20. 16. because at that time there was the greatest concourse of the Iewes to be in that place 7. If the institution of the Lords day was deferred so long till the Apostles had made a separation from the Iewes and had their meetings apart Acts 18. 6 7. 19. 8. as some would have it then all that space of time which came betweene the death of Christ and this separation which was above three yeares the fourth Commandement had bound none to that observation of any day because the Iewes day was already abolished and by this opinion there was no new brought in the roome and so there were only nine precepts in force all that time 8. The reason it selfe of this change confirmes the same which is by the consent of all referred to the resurrection of Christ namely because this day the creation of the new world or the world to come Heb. 2. 5. in which all things were made new 2. Cor. 5. 17. was perfected so that God did now in Christ rising again from the dead cease or rest from his greatest work As therefore in the beginning of the creation when God rested from his workes he then blessed and sanctified that day wherein he did rest so also it was meet that that very day wherein Christ did rest from his labours himselfe also should sanctifie the same day Neither is that easily to be rejected which is urged by some of the Ancients out of Ps. 118. 24. This is the day which the Lord hath made for in that very place is treated of Christs resurrection as Christ himself interprets Mat. 21. 42. 9. It was also most meet that the day of worship in the New Testament should be ordained by him by whom the worship it selfe was ordained and from whom all blessing and grace is to be expected in all worship 31. They who account the observation of the Lords day for a tradition not written they are hereby sufficiently refuted 1. Because there is no one thing which depends upon tradition not written of such moment as is the observation of the Lords day by common consent and the consent of all Christians almost 2. By this meanes there is a doore opened to bring in divers superstitions and humane devices into the Church of God or at least to prop them up when they are brought in 3. Many among the Papists are ashamed of this invention for although all the Papists to cloak their superstitions are wont to give too much to Ecclesiasticall traditions yet in the observation of the Lords day that impression of Divine authority appeares that it hath compelled not a few of them to ascribe it not to any humane but to Divine right Bannes in 2. 2. q. 44. a. 1. Author supplementi adsummam Pisanam verb. Dominica Abbas in cap. licet defer n. 3. Aug. ver feria n. 3. Silvester ver Dominica q. 1. 7. Alexander also the third Pope of Rome in the very Canon law deferiis cap. licet affirmes that the Scripture as well of the old as new Testament hath specially deputed the seventh day for mans rest that is as Suarez interprets de dieb fest cap. 1. both Testaments have approved the manner of deputing every seventh day of the week for the rest of man which is to depute the seventh day formally although materially the same was not alwayes deputed and in this manner it is true that that seventh day in the old law was the Sabbath and in the new is the Lords day 4. They among themselves who account the Lords day among traditions doe account baptizing of children also and that with greater shew in the same place and number But all our Divines who have answered the Papists touching those examples of traditions do alwayes contend that those institutions and all other which are of the same profit and necessity are to be found in the Scriptures themselves 32. Those things which are wont to be brought on the contrary out of the Scriptures Rom. 14. 5. Gal. 4. 10. Col. 2. 16. do nothing at all hinder this truth For first in all those places the observation of some day to religious use by the ordinance of Christ is no more condemned or denied then the choise of some cerraine meat to a religious use by the ordinance of the same Christ but no Christian is so void of all reason that he would conclude out of those places that the choise of bread and wine in the Lords Supper for a religious use is either unlawfull or not ordained by Christ neither therefore can any thing be concluded from them against the observation of the Lords day by the use and institution of Christ. Secondly the Apostle Rom. 14. doth expresly speake of that
and a City 20. Hence it is that those meetings that are formally Ecclesiasticall are said to be had in the Name of the Lord. Math. 18. 20. 1 Cor. 5. 4. 21. Neither yet doth some suddaine joyning together and exercise of holy communion suffice to make a Church unlesse there be also that constancy at least in intention which brings the state of a body and members in a certaine spirituall politie 22. This Cureh is instituded by God and by Christ Heb. 3. 3. 4. He that builded the House for every House is built by some and in this respect it differs from the mysticall Church the gathering of which together into one is not prescribed unto men but performed immediatly bâ—… divine operation but the gathering together into an instituted Church is so perfomed by God that his command and mans duty and labour doe come betweene Hebr. 10. 25. Not forsaking the assembling our selves together 23. But it is ordained by God and Christ onely because men have neither power of themselves to institute or frame a Church unto Christ neither have they by the revealed will of God any such power committed to them their greatest honour is that they are servants in the House of God Heb. 3. 5. 24. It is not therfore in the power of man either to take away any of those things which Christ hath granted to his Church or to ad other to them of the like kind although he may and ought by all lawful meanes to provide that those things which Christ hath ordained may be farthered and confirmed 25. But Christ hath so instituted the Church that it alwayes depends upon himselfe as upon the head so that if it be distinctly considered without Christ it is not a compleat body 26. Hence the Church itselfe may not properly make new Lawes to her selfe of new things to be ordained but thee ought onely to care for this that shee doe well find out the will of Christ and observe his ordinances in order and decently with greatest fruit of edification 27. But because the ordinances of Christ have alwayes a blessing of God joyned with them therefore here are divers promises of God made to the Church of the presence of Christ. Mat. 18. 20. 1 Cor. 5. 4. So as in a speciall manner hee is said to be conversant and to walke in the Churches Revel 2. 1. Esay 31. 9. And of the presence of the Holy Spirit Esay 59. 21. So that a more ample and certaine blessing of God may be expected in the Church of God instituted then in any solitary life whatsoever 28. They therefore that have opportunity to joyne themselves to the Church and neglect it doe more grievously sinne not onely against God in respect of ordinance but also against their owne soule in respect of the blessing adjoyned And if they doe obstinatly persist in their carelessenesse whatsoever they doe otherwise professe they can scarce be accounted for believers truly seeking the Kingdome of GOD. 29. The profession of the true Faith is the most essentiall note of the Church 30. This profession may in some company goe before the solemne preaching of the Word and administration of the Sacraments CHAPTER XXXIII Of the extraordinary Ministers of the Church 1. THus far of the subject of application The manner of it followes 2. The manner of applying consists in those things which are meanes of the spirit applying Christ with all his benefits to us for our salvation 3. The which spirit it selfe doth apply all saving things unto us internally and most neerely and so in his manner immediatly neither is any externall meanes capable properly of that vertue whereby grace may be really communicated to us Therefore though those doe morally concurre and operate in the preparation of man to receive thie grace yet they doe not properly confer the grace by themselves but the spirit which worketh together with them 1 Cor. 3. 7. Neither is he that planteth any thing nor he that watereth but God who giveth power to increase 4. The two principall meanes of this sort are the Ministry and the holy Signes unto which notwithstanding there is necessarily too bee joyned some Ecclesiasticall Dâ—…scipline 5. The Ministry is an Ecclesiasticall function whereby a man being chosen out doth dispense holy things of speciall right 2 Cor. 4. 1. We have this Ministery as we have obtained mercy 1 Cor 1. 2. Let a man so account of us as of the Ministers of Christ and dispensers of the Mysteries of God 6. It is called a Ministry because that power which is committed to Ecclesiasticall men is a power of doing onely by the command of Christ and meere obedience toward him 1 Cor. 4. 1. 2. 7. A spirituall or regall power of government whereby one worketh of his owne liberty and will is not belonging to men but to Christ alone 8. Hence a Minister of the Church is bound to execute his office by himselfe as one that hath not power to appoint any vicar in his place for this should not be an action of obedience but of command 9. Therefore one that is a constant Minister of divers Churches which are necessarily to be provided for by Vicars is not of Gods Ordaining but of mans ambition and presumption 10. The power is not absolute but relative that is it doth not consist in an absolute power to doe any thing but in a right whereby one hath power to doe that rightly and lawfully which he might not before so doe and therefore it is Potestas juris a power of right 11. But it is of speciall right because it respects somâ—… speciall duties unlawfull to others and it doth undertake some common duties in a certaine special manner 12. The right of the Ministery depends upon calling Heb. 5. 4. Neither doth any take this honour to himselfe but he that is called of God as was Aron 13. A calling is an action whereby an office is committed to any with authority to Minister 14. Therefore they are very ridiculous who doe so ordaine the calling of Ministers that they give them not power to preach the word unlesse they have some new grant 15. A necessary adjunct of a calling is fitnesse to the Ministery 16. Hence those who are altogether unfit to fulfill the Ministery if they be called to it by men are the Ministers of men not of God Hos. 4. 6. Because thou hast despised knowledge I will also despise thee that thou shalt not be a Priest unto mee 17. This fitnesse ariseth from a fit measure of gifts and a ready wil to undertake and execute the office 18. From the Ministery there ariseth a third staet of the Church for as by Faith it had its essentiall state and by a combination its integrall state so also by the Ministery it hath a certaine organicall state because it is now made fit to exercise all those operations which pertaine to the good of the whole 19. The course and direction of these operations is