Of the Principal Matters and Words ADam and Eves fall 58 Adam in his fall not a private person 61 Adjuration what and how we are to obey it 281 Adjuration of Devils ibid. Adoration of idols of the hoast of the Crosse of Reliques of holy Angels and dead men 270 c. Adoration of Saints 272 c. Adultery what the cause of divorce 312 Affections how manifold 336 Agnus Dei idolatry 272 Alms 324 Angels when created 39. what 42. in what bodies they appeared ibid. the head of good Angels their felicity order and office 50 51. if their adoration be lawful 272 The apostacy of evil Angels 52. their sin ibid. their Prince ibid. their remaining qualities 53 Anger 304 Antichrist what and who 185 his ruine how a signe of the last judgement 186 c. Appetite ordered or disordered 336 Arke of the Covenant 83 Assurance vide Salvation Astorgie or want of natural affection 300 Atheisme 250 Avarice vide Covetousnes BAptisme what 152. how it differs from the Lords Supper 160. if to be administred by a private man 153. if in Baptisme one or three sprinklings be required 154. if children are to be baptised 155. how Baptisme is necessary 156. if the Baptisme of Christ and John be the same ibid. Bargains how to be made 320 Beatitude its degrees 240 Beneficence 324 Benevolence 300 Boldnesse vide Fortitude Foolish Bragging 332 Bread in the Eucharist what 157 c. Busie bodies 301 CAlling how manifold 133 Calling common to elect and reprobate 134 Calling proper to the elect 192. how it differs from the common 197 Calumnies 329. impatience in bearing Calumnies 333 Censuring 332 Charity towards God 252. towards our neighbour 289 Chastity 309. how preserved 307 Christ eternal God 19 20 c. his incarnation 90 94. how the first born 103. his conception 94. the union of two natures in Christ 96. communication of properties 97. the excellency of Christs humane nature 99. if equal to the divine nature 130. his adoration 99. his knowledg how manifold ibid. his perfections what 101. his generation twofold 102. his nativity 101. fruit thereof 104. his exinanition 108. Christs office in his humiliation ib. 124. and in his exaltation 130. his office of mediatorship 104. in what nature he was mediator 105. how manifold 106. our mediator ib. works of mediation 94. his active and passive obedience 109. the necessity of both ib. 120. his active how shadowed 123. his passive how the cause of life eternal 122 his passion 110. each part thereof satisfactory ib. how attributed to Christ and how manifold 115. if he despaired on the cross 111. his death what 112. if he died for all 119. his sepulture 113 114 c. his three dayes detention in the grave 113. his descent to hell 114. his intercession 124. his exaltation 125. his resurrection 127 c. what body he had after his resurrection 126 127. his ascension with its fruits 127. c. whether yet on earth 129. how present in the Supper 143 160. his return or second coming its signs 220 c. Christs kingdome how to be delivered up to the Father 131. Christs justice vide I. works vide W. Church what 162. her forme and head 163. how one holy catholique 164 165. her marks or notes 166. if she can erre ibid. her administration 158 170. her office concerning controversies of Religion 175. false Church what and what sorts 183 184. Church goods 172 Clemencie 304 Complaints in affliction 254 Concupiscence original 335 actual 336. to beresisted 339 Confessiō of the truth 276 282 Confidence for the forme of faith 200. for the effect of faith and good works 251 idolatrous confidence ibid. Conscience 248 Consecration true and superstitious 276 277 Constancie 248 Contempt of superiors 297 Contentation v. self-sufficiency Covenant of works the seals thereof 55 Covenant of grace 136 c. how the new and old differ 138. the seales of both 146 Covetousnesse 325 Councels how to be convened 180. Councels Papistical 243 Courtesie 331. Craft 247 Creation 39. Cruelty 291 305 Curiosity 328 DAmnatiō if the end of reprobatiō 37. the pains state of the damned 70 Death of man fourfold 69 Decalogue its parts and rules of interpreting it 75 Deceit when lawful 306 Gods decree what 28. its causes objects if one or many 31 Denial of the truth 282 Desperation 251 c. Destruction of the world 234 Diffidence or distrust in God 251. Diligence 301 Disobedience to superiors 299 Dissembling when lawful 247 when unlawful 282 The Praecognita of Divinity I If malicious desertiō may cause divorce 317 Double-mindednesse 329 Doubtings of Gods goodnesse and power 250 251 Drunkennesse 308 ELection for calling to an office 133. for spiritual calling 192. for Gods decree what it is 31. its causes and marks ib. the Elect if they may become reprobate 216 Envy 292. Of two Evils what is to be chosen 247 FAith for a part of Gods worship 250. for constancie in words and deeds 329. of miracles temporary historical 198 Saving faith what ibid. and whence 199 its quality and degrees ib. how it justifieth 204 implicite faith what 200 presumption of faith 250 Fall of Adam 59 Fasting what 262. and how to be kept 263 Fear of God 252. servile and filial fear ibid. Feasts 85. Flattery 328 Folly 246. Fortitude 305 Free-will 57 62 Friendship true counterfeit 294. Frugality v. Parsimony GEntlenesse 331 our Glorification 239 God his names essence and properties 12 13 14 Gospel what and how it differs from the Law 87 Gratitude towards God 253 towards our superiors 299 Gravity 330 HAppinesse v. Beatitude Hardning v. Induration Hatred of God 252 Hatred of our neighbour 290 Hell where 71. Heretick who 184. Honesty 310. Hope 251 Humanity 291. Hypocrisie 248 IDlenesse 326 Idolatry what and how manifold 266 268 An idol what how it differs from an image or picture 266 Images of Christ and of the Saints idols 268. also the painting of the Trinity 269 vid. Worship Image of God what 41. of what gifts it consisteth 56 what of it remains since the fall 64 Impatience 254 Impatience of correction 299 Imprecations 281 Imprudence 247 Inconstancie 249 Indulgence too much 304 Induration how ascribed to God 49 253 Industry 325 Infants baptisme and faith 155 Infidelity 250 Ingratitude towards God 253 towards our superiors 300 Inhumanity 291 Injuries how lawfully repelled 302 Insensibility 308 Integrity 248 Intemperance 308 Intercessors of the Papists 124 Christs intercession vid. C. Irreverence to superiors 297 Last Judgement with its circumstances and signes 230 Justice how used in Scripture 210 Christs justice 119. how manifold 120 Justice towards our neighbour what and how manifold 295 320. Justice commutative how to be exercised 295 300 320. of superiors to inferiors 300. Vindicative justice 305 To justifie in Script what 202 The causes and parts of Justification ibid. 203 The Keyes and power thereof what 176 c. how it differs from the power of
considered by which the Church is undoubtedly made visible now it appears that these are the notes of the Church out of these testimonies Matt. 28.19 20. Go and teach all nations baptizing them in the Name of the Father of the Son and of the H. Ghost teaching them to observe all things which I have commanded you Act. 2.42 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Some adjoyn Ecclesiastical discipline but this is contained under the two former for this discipline is required of both XXVII These notes belong to all Churches alike so farre as concerneth the fundamentals of Religion but in respect of accidentals they are in some Churches more in some lesse XXVIII Therefore we are not presently to doubt of the truth of any particular Church because of every error or abuse For there is not so much purity expected as not to erre in any one Article or in the administration of the Sacraments so that there be not a falling off from the hinge of salvation to wit from the two Tables of the Law and Faith in Christ 1 Cor. 3.11 12. For no man can lay any other foundation besides that is laid which is Iesus Christ Now if any build upon this foundation gold silver precious stones wood hay stubble every mans worke shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans worke of what sort it is if any mans worke abide which he hath built thereupon he shall receive a reward if any mans worke shall be burned he shall suffer losse but he himselfe shall be saved yet so as by fire XXIX Of the fifteen Notes of the Church rehearsed by Bellarmine some are true and agree with ours from which notwithstanding the Church of Rome is afar off but others are either strangers to the visible Church or they are the Notes rather of the false then of the true Church or they are not convertible with the Church for they neither belong to her alone nor alwayes 1. His first Note is the name Church and Christians But the imposing of names is a matter rather of fact then of right therefore an argument taken from the name is of no force without the thing answer to the name Rev. 3.1 Thou art said to live but thou art dead 2. Antiquity but this belongs not to the Church alone nor alwayes Not alone because the World the Heaven the Elements have antiquity yet are not the Church Not alwayes because the Church hath not been alwayes ancient there was a time when she was new true Antiquity is the first principle of things which as it is first so it is most true therefore in general the Churches antiquity is to be reckoned from Paradise in particular the Apostolical Church from the preaching of Christ and his Apostles But the Church of Rome as it is at this day arose long after the Apostles times 3. A constant duration without interruption This indeed is the property of the visible Catholike Church but depending on Gods promises it doth more appear to Faith then to sense and as that is not true antiquity which depends not from the first principle so there can be no duration which hath not its original from the same 4. Amplitude and multitude of Believers this belongs not alwayes to the Church as we may see in that Church that was in the time of our first Parents Noah Abraham c. Yea this note is not natural to the Church for there is still the greater number amongst the wicked Mat. 7.13 Enter in at the narrow gate Luke 12.32 Feare not little flock 5. The succession of Bishops But this also neither is the Churches Note alone nor alwayes Not alwayes for as it was not in the beginning of the Church so it will cease towards the end not alone for in the false Church there is found a succession of Bishops whence we must look rather on the succession of Doctrine then of persons and the persons are to be judged by their Doctrine not this by the persons They have not Peters inheritance who have not Peters Faith saith Ambrose 6. An agreement in Doctrine with the ancient Church This indeed is a true Note but it is the same with ours to wit the purity of the Word and Sacraments as it was in the time of the Apostolical Church from which the Roman hath fallen 7. The union of the members with their head the Pope and among themselves The first limb of this Note belongs to the false and Apostatical not to the Apostolical Church that Church is she that worships the Beast Rev. 13.12 The latter cannot be a tributed to the Church alone for there is union also among Divels Matt. 12.8 The 8. is holinesse of Doctrine which is the same with the sixth 9. The ninth is efficacie of Doctrine this also answers the sixth and our Notes too but it agrees no wayes to the Roman Church 10. Holinesse of life in the first authors and planters of Religion Now this Holinesse is either inward or outward if inward 't is not a mark of the visible Church He is a true Jew that is so in secret Rom. 2.29 God knoweth who are his 2 Tim. 2.19 if outward it is false for Satan can transform himself into an Angel of light 2 Cor. 11.14 Therefore the Church is to be judged by her doctrine not by the life of her Doctors Mat. 23.2 Whatsoever they bid you observe that observe and do but do you not after their works 11. The glory of Miracles 12. The light of Prophesie But the gifts of Miracles and Prophesie were extraordinary given to confirm the Gospel which are now vanished since the Gospel hath been propagated wherefore the Apostles make no promises of other miracles and prophesie but they rather make this bragging of Miracles and prophesie a Note of the Antichristian Church 2 Thes 2.9 Rev. 13.13 And Christ himself saith that He will not know such Mat. 7.22.13 The thirteenth Note is the confession of adversaries as Hereticks Jewes c. But the authority of such testimonies is as great as the adversaries themselves are by whose accession nothing is added and by the want nothing diminished 14. The fourteenth is the unhappy end of those who have opposed the Church 15. The fifteenth is the happinesse of them who have defended her But this Note is so uncertain that it deserveth not the name of a Note for of such man knoweth not either love or hatred Eccl. 9.3 Yea it is rather a Note of the false Church for it is certain that for the most part the Churches condition in this life is wretched and sad Joh. 16.20 Verily verily I say unto you yee shall weep and lament but the world shall rejoyce CHAP. XXVI Of the outward Administration of the Church HItherto of the nature of the Church now followes its Administration which is
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
wrath nor had he been able to subdue or abolish death and Satan without the vertue of the Deity neither could he have saved his Church nor have subdued his enemies Neither is it any hindrance to this Truth that there is one Mediator of God and man the man Christ Jesus 1 Tim. 2.5 for there the word man is not the word of the nature but of the person and when he is said to be the Mediator of God and man it is presupposed that the Mediation is hypostatical as Christ is God and man In the interim there are many testimonies which prove the operation of the Deitie Act. 20.28 God redeemed the Church by his own blood Heb. 9.14 By the eternal Spirit he offered himself Joh. 1.7 The blood of Jesus Christ his Son cleanseth us from all sinne And although the Son be the Party offended yet it hinders not but that he may be Mediator to himself For as properly Righteousness is called in respect of another but analogically in respect of us so Mediation is properly in reference to others but analogically in relation to the Mediator himself Christ indeed being absolutely considered is the offended party yet the same is Mediator in that he hath undertaken this office in himself of an Intercessor by a gratious dispensation No otherways then if the son of a King who being as much offended by Rebellion as his Father should notwithstanding plead for the Rebels and reconcile them to his Father V. The object of Christs office is God offended and man the offender VI. The manner whereby he is called to this office consisteth in that plentiful unction of Christ by which he received the gifts of the Spirit without measure in respect of us Psal 45.8 God even thy God hath anointed thee with the oyl of gladness above thy fellows Isa 61.1 The Spirit of the Lord is upon me because he hath anointed me Joh. 3.34 God gave him not the Spirit by measure VII The end of this office is that by whom God created all things by him he might to himself reconcile all things Col. 1.20 VIII Christ is Mediator both in merit and efficacy in merit because he hath most fully satisfied for us in efficacy because he doth effectually apply this merit to us Hence again it is apparent that this office is administred by him not onely according to his humanity but according to his divinity also to wit without which neither could his merit be of infinite value nor could it be applied to us He doth then save and quicken us he pardoneth our sins and hears our prayers in his humane nature by his merit in his divine by his efficacy IX Christ is the sole and one Mediator Act. 14.12 For in no other is there salvation nor is there any other name under heaven given among men whereby we must be saved 1 Tim. 2.5 There is one Mediator of God and man the man Christ Jesus This office of Christ is threefold Prophetical Sacerdotal and Regal His Prophetical office was to instruct his Elect in heavenly Truths the parts whereof are the external Preaching of Gods will and the internal illumination of the minde His Sacerdotal office is to appear for us before God with full satisfaction and to intercede for us the parts whereof are Satisfaction and Intercession His Regal office is to rule and preserve the Church the parts whereof are the Government of the Church and the destruction of his enemies CHAP. XVIII Of the Humiliation of Christ SO much of the Person and Office of the Mediator Christ the State thereof is the condition in which Christ as God-man did execute his office of Mediatorship and this is either of his Humiliation or of his Exaltation The State of Humiliation is in which he took the form of a Servant being in the form of God and gave obedience to his Father for us he died and was buried and went down to Hell And in this state he so performed his Prophetical Sacerdotal and Regal office that in a manner he stript himself of the form and glory of the Divinity He did not cast off the Divinity but had it in the assumed form of a servant And although the Deity of Christ did manifest it self in the state of his Humiliation chiefly by miracles yet this was little in comparison of that glorious manifestation of him in his Exaltation In the state of Humiliation he performed his Prophetical office not only mediately by sendding John Baptist his Herauld before and by the Apostles whom he called but also immediately to his lost sheep especially of Israel by preaching to them the heavenly Truth with great constancy patience and efficacy both of his doctrine and miracles But his Sacerdotal office he administred in this state making a most full satisfaction and an humble intercession for us The satisfaction of Christ is that whereby he being subject to the Law for us did undergo the curse due to our sins and performed most perfectly obedience to the Law which was required of us and so hath freed us from the curse and hath restored us to life This consisteth in suffering the pains and in perfect justice in that is seen chiefly his passive in this his active obedience I do purposely adde this restriction that we may not think his active and passive obedience so to differ as if the suffering of the punishment consisted onely in his passive obedience and his perfect justice onely in his active for they differ not in time seeing both of them continued from the first moment of his incarnation till his death Nor do they differ in subject because the same obedience in a different respect is both active and passive and consequently Christs obedience is an active passion and a passive action for as passion is a receiving of the punishment it is called passive obedience but as it is a testimony of his great love it may be called active Neither is the division of obedience into active and passive a division into parts but onely a distinction taken from the end to wit the twofold satisfaction for punishment and for life eternal The curse upon the transgressors of the Law requires the former Deut. 27.26 The promise of life under the condition of perfect obedience and righteousness requires the latter Lev. 18.15 Therefore we are said Analogically by that one and most perfect satisfaction of Christ both to be freed from the punishment because he suffered the punishment for us and to be invested in the right of life eternal because he fulfilled the Law for us The suffering of punishment is whereby he undertook upon himself the punishment due to us and offered himself of his own accord a holy Sacrifice to God for us This consisteth both in the sufferings which went before his great and last Passion but especially in this last agonie The RULES I. No part of Christs Passion must be excluded from * A. R. Christs passions were truly satisfactory if 1.
either ordinary or extraordinary the ordinary is publike or private the publique is ecclesiastical or politique the ecclesiastical is that which handleth spiritual things This is either proper to publique persons in the Church or common to the whole Congregation The proper is that which is executed by any Minister of the Church according to his calling The Ministers are they to whom God hath committed the charge of his flock The RULES I. No man can have the charge of a Church but he that is lawfully called II. No man is to be forced to undertake the Ministery III. Ministers are not to be debarred from Marriage 1. Cor. 9.5 Have not we power to lead about a wife a Sister as well as the rest of the Apostles and brethren of the Lord and Cephas 1 Tim. 3.2 A Bishop must be without reproofe the Husband of one Wife and v. 4. One that ruleth well his own house having his children in subjection with all gravity Ministers are either ordinary or extraordinary They were extraordinary whom God raised upon extraordinary occasions either to establish a new government in the Church or e se to repaire the old government when it was decayed Such were the Prophets in the Old-Testament But in the New John Baptist Christ the Apostles Prophets that is such as were furnished with the gift of interpreting Scripture Evangelists that were the companions of the Apostles and supplyed their roomes in their absence Pastors to rule and teach the Churrh and Doctors for the Schools Eph. 4.11 The RULES I. The marks of extraordinary Ministers were extraordinary gifts II. Such were the gifts of Prophesie Tongues and Miracles III. These extraordinary gifts continued so long as it pleased God and the Churches necessitie required them which being taken away the ordinary Ministery succeeded Ordinary Ministers are they who be furnished with ordinary gifts and an ordinary calling And these are Pastors Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacraments to them and to watch over them The RULES I. The name of Bishop belongs to all Pastors 1 Tim. 3.1 II. Although this custome prevailed in the Church that he who had the charge of the Diocesse of particular Churches was named Bishop yet the name of Universal Bishop belongs to none There are Doctors who in the Schooles teach Youth the grounds of Truth which they may afterward professe in the Churches The RULE Pastors differ from Doctors in this That they have the charge of the Church these of the Schools They are to move the affections these to informe the understanding of their auditors Presbyters are godly and grave men joyned to assist the Pastors in such things as are fit for the good order of the Church in visiting of the sick in observing disordered livers and such like Deacons and Diaconesses of old were they who had the charge to gather and distribute the Church-goods Act. 6.1 c. 1 Tim. 3.1 c. The RULES I. The collection and distribution of Church-goods is of Divine right This appears by the Oeconomie of the Old Testament for by the command of God Tithes were gathered for the Priests Levites and poor In the New-Testament Christ refused not the money that was offered by godly rich persons Luke 8.3 out of which he sustained his Disciples and friends and the poor also Job 13.19 In the Apostles time the Deacons had charge of the Church-goods Act. 6.1 c. II. As we reprove the covetousness of the Romish Church supported with horrible superstition and idolatry in the gathering of Tithes and other Church-duties as likewise their profuse wasting thereof upon their pomp and luxury so among Protestants they grievously offend God and the Church who unfaithfully dispense these goods Thus of the proper administration the common consisteth in the calling of Ministers in the well ordering of the Church in judging of Doctrine and controversies and in the use of the Keyes The calling of the Ministers is the choosing of fit men for the Church into the Ministery after tryal had of their life and doctrine and an introduction of them by some solenm Rite into the possession of their Office The RULES I. The chief efficient cause of this vocation is God who inwardly calls Ministers and furnisheth them with his gifts but the ministerial cause is the whole Church or at least the representative consisting of Pastors and Presbyters or other Church-men and not the Bishop or Pastor alone For the Apostles never challenged to themselves alone the right of Election Act. 1.23 and 6.5 and 14.13 II. Three things are required to a lawfull calling triall election and confirmation III. Triall is both of life and doctrine and the life must be first tried before doctrine for he is not to be admitted to the triall of Doctrine whose conditions are not to be endured IV. The manner of Election is this After the pouring out of fervent prayers to God the persons being named out of whose number one is to be chosen either by the vocall suffrages of all or of the greatest part or else by holding up of hands that one is elected V. Confirmation is the introduction of the parties elected in which publike prayers being premised he is recommended to the Church and his calling is confirmed by imposition of hands VI. The Pontificians falsly say that this is an unlawful calling which is done by the Presbyters without the Bishop For Bishops have not by Divine right greater power and authority VII The Reformed Church hath ratified the calling of them who in our fore-fathers time reformed the Church not as if it proceeded from Popery as a bunch or swelling of the Church but as principally they were called by God and furnished with gifts They object that such men were called under Popery but that their vocation is expired since they fell off We answer that they are falsly accused of falling off for they have not fallen off from the Gospel to the preaching of which they were called even in Popery but from the corruption of the Gospel neither have they cause to cry out that they were called to preach the doctrine of the Romish Church for whereas they comprehend their doctrine under the title of the Gospel the Minister who observeth that in very truth it is far from the Gospel he by the right of his calling might contradict the same Although then they have revolted from the Romish Church yet they have not revolted from their calling VIII Neither can they produce any thing whereby they may infringe the calling of our Ministers performed according to the former Rules above handled For 1. When they ask by what right we teach We answer the same that Christ did to those that asked the same question Mat. 21.14 The Baptism of John whence is it from heaven or from men Even so we say the doctrine of our Ancestors which is preached among us at this day whence is
it Is it repugnant to the word of Christ and his Apostles or is it consonant If it be repugnant let them shew in what Articles If it be consonant they cannot reprove our vocation For where the true 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
this opinion of counsels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of counsels is preferred to the fulfilling of the Law 2. Because if no man is able to fulfill the Law much less able is any man to fulfill that which is heavier then the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of counsels whiâ—h do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Mat. 19.11 Single life is not only counselled but commanded two conditions being required 1. If the Kingdom of heaven doth so require it 2. If any be assured that he hath the gift of continence so ver 21. It is not a counsel but a command that is given to the young man that his hypocrisie might be manifested who bragged that he was able to fulfill the Law and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient in those times of difficulties Now I pray what is more consonant to Gods Law then to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and for our Neighbours edification We are taught Mat. 5.16 that we must study to do good works both for Gods cause and our neighbours Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith Justification and Sanctification whence John saith He that doth well is of God 1 Ep. 3.11 XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corruption whence appears the vanity of the School-mens Doctrine concerning merit of congruity and condignity they ascribe that to the works of an unregenerate man before the first grace but this to his works done after the first grace is received That they call the merit of congruity because it is fit or congruous that reward be given to him that worketh vertuously this they call merit of condignity because there is a proportion between the merit and the punishment of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and necessity XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrine is not thwarted by those places in which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand for in those places is understood not so much perfection it selfe as the desire of it and the perfection of parts rather then of degrees or their sincerity and integrity are meant whereby the faithful though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our halfe perfect workes and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good works are necessary by the necessity of precept and the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the studie of good works through all the Scriptures is most severely enjoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith and because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause of the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions 1. If they were our own 2. If they were not due 3. If they were proportionable to life eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2. We are bound to do them so that if we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues pertaining to the Decalogue and whole Worship of God VErtues or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or the Will The vertues of the understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal 143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Jer. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Pro. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the world and not rashly to believe every man Jer. 9.4 Let every one take heed of his friend Mat. 10.16 Be wise as serpents and innocent as doves III. It is prudence to counterfeit and to dissemble Yet here we must know how and for what end we may counterfeit and dissemble the end is either the edification of the Church or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawfull to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sinne to choose none in the evils of punishment to choose
a shew of wisdome in will-worship and humility and neglecting of the body not in any honour to the satisfying of the flesh Such are those ceremonies brought in by Popery in Baptisme c. and their five Sacraments by them devised canonical houres beads and the Latine tongue in Prayer Fasts placed rather in choice of meats then in abstinence chiefly Lent fast the Vows also of Poverty Monkish obedience and Religious continency The Vow of Poverty is impious for whereas man by Gods command should eat his bread in the sweat of his face by such voluntary poverty this command is sleighted No better is the Vow of Obedience for by it man who is redeemed by the precious blood of Christ is made a slave to money and is drawn off from his lawfull calling As for the Vow of Continency it is rash for it is a rare gift and by this Vow many under pretence of chastitie are intangled in the snares of Satan The manner of Religious worship forbid by Gods Word is Idolatry and worship of Saints Idolatry is whereby an Idol is made kept and religiously worshipped There be two kindes of idolatry one is when that which is not God is accounted and worshipped for God and this is contrary to the first Precept the second kinde is when the true God indeed is worshipped but either in idols or in Saints Angels or dead men An Idol is an Image Picture or Statue made for Religious worship The RULES I. * A. R. An Idol differs from an image or similitude as the species from the genus though the Church hath appropriated the word Idol to the Heathen superstitious images so that every idol is an image but not every image an idol yet in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and imago are the same for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the species or form and shape of a thing and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see whence comes the word idea which is the species of a thing in the minde or sense so imago is as much as imitago or eum ago an imitation representation or acting of any thing whence comes the word imaginatio which is all one with idea therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer is expressed by imago in Virg. as Aen. 2. not a major imago Aen. 4. Magna mei sub terras ibit imago and indeed these words imag◠simulachrum umbra effigies are taken indifferently one for another in Latine Authors yet in scripture we finde a great difference for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imago stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or umbra Heb. 10.1 the Law hath the shaddow of good things to come and not the ve y image of the things where image is taken for the reality and truth of the things but shadow for the appearance onely and shew Hence Christ is called the image of the Father not his shadow picture or idol Rupertus makes some difference between image and similitude or likenesse in saying that Christ is the image of the Father and the Holy Ghost his similitude because God saith Let us make man in our image after our likenesse Rupert l. 2. de Trinit c. 2. But this is a nicity For indeed the word image likewise there signifieth the same thing the one word being used to explain the other An Idol differs from an image or similitude as the species from the genus The Papists in this erre doubly 1. They will have an Idol and image or similitude to be the same their reason is this because simulachrum in Latine is say they derived à simulando but it should be rather à similando from likenesse but an Idol is not the same that an image for man is Gods image which Tertullian cals Simulachrum but he is not Gods Idol in vain doe they alledge the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which say they the Latine translates simulachrum alwayes for even in the Latine Bible we have testimonies to the contrary Exod. 34.15 Levit. 26. v. 30. Act. 17.73 Secondly they say that images are of things existent but idols of things not existent but we know that the Gentiles had idols not onely of things feigned but also of things truly existing nor will Pauls phrase help them 1 Cor. 8.4 We know that an Idol is nothing in the world for this is not spoken with reference to the object which is represented by the idol but in respect of the vertue and efficacy of idols which indeed is none II. The three degrees of Idolatry are the making the keeping and worshipping of them III. The making of an Idol is when an Image is made for religious ends IV. But every making of an Image is not idolatrous for such may be made for memory delight or other civil ends V. The Cherubims Brazen Serpent and such like were made by Gods appointment not for religious worship but to be types of Christ In vain therefore do Papists defend their idols under such pretences For 1. God commanded the making of them He forbids the making of these 2. No religious worship must be given to them therefore as soon as the brazen Serpent began to be worshipped it was broken in peeces 2 King 18.4 But these are religiously adored 3. Whereas all types by Christs coming are abolished such can have no place in the New-Testament VI. The Images of Christ of Angels of Mary and of the Saints made by Papists are doubtlesse Idols The reason is because they are made for religious worship The Papists deny these to be idols 1. Because they are not images of things not existent 2. Because they are not acknowledged for Gods 3. Because a humane face and wings are ascribed to Angels 4. Because the Saints were truly men 5. Because these are Lay-mens books Answ In the first and second Argumens there is no consequence because in both an Image is falsly defined for not only is that an Idol which is a thing not existent or which is acknowledged for God seeing the Gentiles had Idols of things which were truly existent and they put difference between the Idols and the things themselves 2 The Antecedent in both is false if simply understood For it is certain that the Papists make images of them that never were as of Saint George Christopher and such like it is also certain that many do take these Idols for Gods seeing they bestow both divine vertue and divine honour on them In the third also there is no consequence from those lively images which God did exhibit in Visions to dumbe images In the fourth this only followes that the images of the Saints may be made so they be not made for Religious worship In the fifth the consequence is false for what kind of books these are may be seen in Jer. 10.14 15. Hab. 2.18 19. Where Idols are called the teachers of lying and vanity VII To make the Image of the Trinity is
the Lands thereof sold but to return to the owners Lev. 25.23 VII Vnlawful Vsury is which is practised on the poore or for gain meerly having no regard to charity and equity This Usurie is called by the Hebrewes Neshech from biting or knowing and it is most severely forbid Exod. 22.25 If thou lend mony to any of my people that is poore by thee thou shalt not be to him as an userer nor shalt thou lay upon him usurie Psal 15.5 Who hath not lent his mony upon usurie Ezek. 18.8 He hath not given forth upon usury neither hath he taken any increase Luke 6.35 Lend looking for nothing again Justice in the custodie of things is whereby equity is observed in remanding and restoring of Pawnes or pledges Exod. 22.7 If a man shall deliver to his neighbour mony or stuffe to keep and it be stollen out of the mans house if the thiefe be found let him pay double if the thiefe be not found then the master of the house shall be brought unto the Judges to see whether he hath not put his hand to his neighbours goods The same Law followes v. 10 11. concerning the Asse Oxe and small Cattle he that receives a Pawne let him take heed he do not receive one of a poor body or retain that pawn which the poor man cannot be without Exod. 22.26 If thou take thy neighbours raiment to pledge thou shalt deliver it to him by that the Sun goeth down for that is his covering onely Deut. 24.6 No man shall take the nether or upper Milstone to pledge for he taketh a mans life to pledge and verse 10. When thou doest lend thy brother any thing thou shalt not go into his house to fetch his pledge thou shalt stand abroad and the man to whom thou doest lend shall bring out the pledge abroad to thee Ezek. 18.7 And hath not oppressed any but hath restored to the debtor his pledge So much of Justice Beneficence is whereby we help our neighbour with our meanes freely This vertue is called liberality in lesser gifts in greater magnificence in relation to the poore almes to banished men and strangers hospitality To this the Scripture invites us 1. By command Luke 6.30 2. By the example of holy men yea of God himselfe who is the fountain of all goodnesse Luke 6.36 Be you merciful as your Father is merciful 3. By most sweet promises Luke 6.38 Give and it shall be given to you c. Especially by promising life eternal Mat. 25.34 35. Come ye blessed of my Father c. I was hungry and ye gave me food c. To this is opposite the neglect of bounty as also basenesse hard-heartednesse and unseasonable bounty See above cap. 8. So much of Vertues as they have reference to others the vertues which have respect to our selves are Contentation Parsimonie and Industry ἀυτάÏχεια or Contentation is a Vertue whereby man contents himselfe with his own condition and with the estate which he hath justly got 1 Tim. 6.6 Godlinesse is great gain with contentment To this is opposite unbelieving care concerning the sustaining of this life a covetousnesse b and a loathing of ones present condition c a This is excellently refuted by that famous Sermon of Christs Mat. 6.25 c. b Covetousnesse is far worse then excessive care for a covetous man the more he hath the more he desires therefore this vice which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire or heaping up of too much and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of mony is to be avoided 1. Bcause it is forbid by Christ Luke 12.15 Beware of covetousnesse 2. Because it is idolatry Mat. 6.24 Col. 3.5 Eph. 5.5 3. Because it is the root of all evil 1 Tim. 6.10 c Jude v. 16. These are murmurers complainers But Paul knew how to want and how to abound Phil. 4.12 Parsimonie or frugality is a vertue whereby we so moderate our expences that we spend not but what is needful and reserve the remainder for future uses We must aime at this 1. Because commanded Joh. 6.12 Gather up the fragments that remain that nothing be lost 2. Because it is a remedy against poverty and a meanes to exercise our bounty To this are opposite too much sparing and profusenesse Industry or love of labour or the care of getting means honestly is a Vertue whereby one gets an estate by honest labours that he may be the better enabled to live comfortably to himselfe and to others This was enjoyned in Paradise Gen. 3.19 the same is commanded by Paul Eph. 4.28 He that stole let him steale no more but rather let him labour working with his hands the thing that is good that he may have to give to him that needeth To this are opposite Idlenesse and a disordered life dishonest wayes of gaining Usury Dice Mercenarie souldiery and other wayes of getting wealth by right and wrong See what is said of the idle Prov. 6.1 12.11 Eccl. 4.1 2. The rest appeares out of what is said before CHAP. XIII Of the Vertues and Workes belonging to the ninth Commandment HAving spoken of our duty towards our own and neighbours estate now followes that we speak of our duty towards our own and neighbours fame in the ninth precept The summe whereof is that we preserve our own and neighbours fame and good name This precept is negative and Synecdochical for under the phrase of false witnesse is understood every thing whereby our own and neighbours fame or estimation is hurt hence is collected an affirmative precept That we study to preserve our own and our neighbours fame The vertues of this precept are also twofold some have relation to our neighbour some to our selves those which have respect to our neighbour are truth and sincerity Truth is a vertue whereby we are bent to know those things that be true and to utt r or signifie the things known as they are Zach. 8.16 Ephes 4.25 Let every man speak truth to his neighbour To these in the defect are opposite the neglect of truth a and naughty dissembling b but in the excesse lying c and false witnesse d a Psa 58.5 Their poyson is like the poyson of a Serpent like the deafe Adder that stoppeth his eares b Not every dissimulation is culpable for we are not forced still to speak the truth as shall appeare in what followes but that dissimulation is understood when we conceale the truth to the prejudice of Gods glory and of our neighbour c A lye is when a false thing is signifyed by words or deeds with a purpose to deceive By this definition it appears 1. That Schemes Metaphors Allegories and such like are not lies seeing the truth of them depends not from fictions but from the similitude they have with true things the same reason is of Ironies which are used not to deceive but to instruct such were used by Elijah 1 King 18. and by Micaiah 1 King 22. 2. That it is one