the Churches union is shewed 1 Cor. 10.17 We being many are one bread and one body for we are all partakers of that one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words thus That which is contained under the kind of Bread is my Body The Lutherans thus in with under this is my Body The reason of our interpretation is explained in the former Chapter They say that it is absurd to use tropical phrases which are obscure in Christs will and Legacie But 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wills and Testaments for Iacobs Will shews the contrary Gen â—9 And Moses's Deut. 33. David's 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a trope That saying of Austins Advers Adimant Maniâ— cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deity and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is presented by the bread as by a symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speak of others is to seal our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithfull with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shall eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptism not only in external signes but in its proper end because Baptism is the sign of spiritual Regeneration but the Supper of nutrition also in the object or subject to which for Baptism is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptism is used but once the Lords Supper often times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharistical and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but â—hey will have Christ to be offered in their Mass. 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remain onely the outward species of the Element and the accidents 7. In the Holy Supper they all drank of the câ—p as Christ commanded in the Masse the Lay-people are denied the cup. 8. In the Supper Bread was broken to represent Christs body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the Nature of the visible Church HItherto of the outward communion of the Covenant of grace Now follows the external society of the visible Church where by all that be called are accounted for members of the Church For the Church is considered either in it self or in opposition to the false Church the Church is considered in her self in respect of her own nature and outward administration The visible Church then is a visible society of men called to the state of grace by the Word and Sacraments The RULES I. The name of Church and Synagogue is the same with the Hebrew Kahal and Edah but the society of Christians is mâ—re usually called the church II We must carefully here observe the distinction of the word that we may know of what Church we speak III. For whereas it is distinguished into the triumphant and militant that belongs to the doctrine of the state of glory this is for our present consideration IV. The militant Church is divided into the visible and invisible V. The invisible Church is the company of the Elect onely This is called invisible not as if the men that belong to her were not visible as they are mâ—n but that they are not perceived as they are elect for the Lord knows only who are hiâ— 2 Tim. 2.19 VI. This belongs to the doctrine of special vocation for by her proper effects to wit faith charity and such like the elect which are the invisible Church are known VII The visible Church is the company of all that are called in common as well Reprobates as Elect. VIII This word Church visible is ambiguous for properly it is meant of the universal Church dispersed through the whole World more strictly of any particular Church as of France England Holland c. but most strictly of the representative Church or the company of Pastors and Elders IX Her efficient cause in common is the holy Trinity in particular Christ. X. The matter of the Church are they who are called in common and received into the Covenant of grace and Infants that are born in the Church XI Neither unbaptised Infants nor Catechumeni nor excommunicate persons are to be excluded out of the number of the Churches members The two foâ—mer soâ—ts of men belong to the Church by the righâ— of covenant though nâ—t of profession but for the third kinde though they be cast out of some particular Church yet they are not simply ejected out of the catholike though the Papists excommunicate them XII The form of the Church consisteth in a double union the first is of her conjunction with Christ her
Head the other of her members among themselves XIII The first union is in this that in the Church not onely Christ as the head is eminent but also as the head he communicates his gifts and vertue to the members Ephes 1.22 And he hath appointed him over all thinges to his Church which is his body and the fullfilling of him who filleth all in all and cap. 5.23 For the man is the head of the woman even as Christ is the head of his Church and giveth salvation to his body c. Col 1 18. And he is the head of the Church which is his body XIV They make a monster of the Church who set up any other universal head thereof besides Christ. For as she is not headlesse so is she not many headed for of one body there is but one head except it be a monster neither must therefore the Church because visible have a visible head one earth for properly the Elect onely are members of the Church therefore though she be visible in respect of outward administration yet she is invisible in respect of the Elect and of their union with Christ. XV. The other union of the members or of particular Churches among themselves consisteth in the unity of profession faith and charity Ephes 4 4 5 6. There is one body and one spirit even aâ— you are called into one hope of your vocation there is one Lord one Faith one Baptism one God and Father of all c. XVI The principal end of the Church is Gods glory the proximate our salvation XVII Of the adjuncts we must observe her Titles and Notes XVIII For her titles she is called One Catholike and Holy XIX Christs Church is one in respect of the form now explained XX. She is Catholike in respect of the union of time place and persons The Church Catholike hath a treble signification 1. A very general one to wit of the whole society of men and Angels 2. A more particular of the company of all elect men 3. Most special of all of the visible militant Church XXI She is Catholike in respect of time because she hath not utterly failed since the begining of the world but still there hath been some visible Church As the light of the Moon decreaseth though her substance never wasteth even so although the light of the Church is sometimes clearer sometimes obscurer yet she remains the same still and visible too not to Hogs eyes but to the godly XXII In respect of place and persons she is Catholike because she is not tyed to place and persons Mat. 24.14 15. This Gospel shall be preached through all the world Acts 10.34 35. Of a truth I perceive that God is no accepter of persons but in every Nation he that feareth him and worketh righteousness is accepted with him XXIII The Church is holy in common because of her calling and covenant but particularly in respect of the Elect who are holy in Christ by an imputed righteousness begun in them Concerning the holiness of vocation God saith to Moses Deut. 7.6 Thou art a holy people to the Lord thy God Of imputed and begun holiness Paul 1 Cor. 6.11 But you are washed but you are justified in the name of the Lord Iesus by the Spirit of our God XXIV The inherent holinesse of the Church in this life is imperfect except in respect of Christ who by his perfection covers her imperfection and in the hope of future perfection Ephes. 5.25 26 27. Christ hath loved his Church and hath given himself for her that he might sanctâ—fy and cleanse her with the washing of water by the word that he might present her to himself a glorious Church not having spot or wrinckle or any such thing but that she might be holy and without blemish XXV Therefore the Church is not free from all error as the Papists say for although the Catholike Church doth not so erre in the fundamentals of Faith as to fall off utterly yet she is not quite exempted from errour seeing there is no member of her perfect in thâ—s life as for a particular Church she may both erre and becom a harlot Hence the Church of Rome which in the Apostles time was like the woman cloathed with the Sun having a Crown on her head and the Moon under her feet is so degenerated that she is likened to the whore sitting upon the Beast Rev. 12.1 and 17.3 c. XXVI The notes of the visible Church are the pure Preaching of the word and lawfull administration of the Sacraments We spake above of the Notes of the invisible Church that they depend from the works of Vocation for the notes of the Elect specially called andi of the visible Church are the same But here these notes are onely considered by which the Church is undubtedly made visible now it appears that these are the note of the Church out of these testimonies Matth 28 19 20. Go and teach all Nations baptzing them in the Name of the Father of the Son and of the Holy Ghost teaching them to observe all things which I have commanded you Act. 2.24 And they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Some adjoyn Ecclesiastical discipline but this is contained under the two former for this discipline is required of both XXVII These notes belong to all Churches alike so far as concerneth the fundamentals of Religion but in respect of accidentals they are in some Churches more in some lesse XXVIII Therefore we are not presently to doubt of the truth of any particular Church because of every error or abuse For there is so much purity expected as not to erre in any one article or in the administration of the Sacraments so that there be not a falling off from the hinge of salvation to wit from the two Tables of the Law and Faith in Christ 1 Cor. 3.11 12 For no man can lay any other foundation besides that is laid which is Iesus Christ Now if any build upon this foundation gold silver precious stones wood hay stubble every mans work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is if any mans work abide which he hath built thereupon he shall receive a reward if any mans work shall be burned he shall suffer losse but he himself shall be saved yet so as by fire XXIX Of the fifteen Notes of the Church rehearsed by Bellarmine some are true and agree with ours from which not withstanding the Church of Rome is afar off but others are ether strangers to the visible Church or they are the Notes rather of the false than of the true Church or they are not convertible with the Church for they neither belong to her alone nor alwayes 1. His first Note is the name Church and Christians But the imposing of names is a matter rather of
into everlasting fire prepared for the Devil and his Angels XV. The execution of the Iudgement will presently follow upon the pronouncing of the sentence So that the wicked in the presence of the godly shall be carried away to Hell but the godly being caught up to meet Christ they shall with him enter into life eternal Mat. 25 ult 1 Thes. 4 17. XVI The end of the last Iudgement is a full and consummate execution of Gods counsel for manifesting his justice and grace XVII We must not rashly define where the place of the last judgement shall be Some will have it to be in the valley of Iehosaphat which is between the hills Sion and Oliver and that Christ shall descend no lower than to that part of the ayr in which a cloud took him up which they gather out of the Prophesie of Ioel cap. 3.2 But that place speaks nothing of the last judgment but of a temporary judgement to be inflicted on the Enemies of the Church of Israel alluding to that great overthrow which was given in the valley of Iehosaphat which was in the sight of Ierusalem But if this be transferred anagogically to the last Judgement this will be the meaning As the Enemies of Iehosaphat and of the Jews were slain in the fight of Ierusalem so likewise shall the Infidels be judged and thrown down to Hell in the sight of spiritual Ierusalem that is the Church And in this sense the Apostles Mat. 19.28 the Martyrs Rev. 20.4 yea all the Faithfull 1 Cor. 6.2 3. shall judge the World and the Devils Not that Christ will share with the Saints the honour of Judicature but that they shall approve of the sentence shall pâ—aise the wisdome and justice of the celestial Judge CHAP. XXXVI Of the end of the world and life eternal the Consequents of the Iudgement THere are two consequents of the last Judgement to wit the end of the World and Life eternal The end of the World is the destruction of this visible Universe after the wicked are thrust down to Hell and the godly elevated into the Heaven of the blessed The RULES I. This is called the consummation of the World Mat. 24 3. and 28. â—â— II. The efficient cause of this consummation shall be God for it belongs to the same power to create and to destroy the world III. The matter iâ— this visible world heaven and earth and the things therein contained Peter expresly names the heavens and the elements with the earth and its contents 2 Pet. 3.10 11 12. IV Neither Helâ— nor the Heaven of the blessed shall be destroyed Foâ— there the wâ—â—ked shal be eternally tortured and here the godly for ever glorifiâ—d V. Concerning the form of this consummation it is demanded 1. Whether it shall be mediate or immediate 2. In the substance or qualities onely VI. Peter answers the first question saying God will destroy it by fire 2 Pet. 3.6 7. The woâ—ld that then was perishâ—d by water being overflowâ—d but the heavens the eaâ—th which are nâ—w by the same word are kept in stoâ—e reserved unto fiâ—e c and v. 10 The heavenâ— shall pass away with a great nâ—ise and the elementâ— shall 〈◊〉 with fervent heat the earth also and works therein shall be burned up and v. â—2 The heavens being on fire shall be dissolved and the elements shall melt with fervent heat But what kinde of fire thiâ— shall be he onely know who is himself 〈◊〉 coâ—suming fire VII Concerning the other question there be divers opinions For some will have this world deâ—troyed in its substance others in its qualities onely They who think it shall be destroyed only in qualitie by this word consumation mean a purgâ—ng and instauration Being moved â— By testimonies Rom. 8 19 20 21 22. For the earnest expectation of the creaâ—ure waiâ—eth for the manifestation of â—he sons of God For the câ—eature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope because the creature it self also shall be delivered from the bondage of corruption into the glorious liberâ—y of the sons of God For we know that the whoâ—â— creaâ—ion groaneth and traveleth in pain together untill now 1 Cor. 7.31 The fashion oâ— figure of this world passeth away 2 Pet. 3.13 But we 〈◊〉 for new heaâ—ns a new earth according to promise Rev. 2â— â— â—hâ—n I saw a new heaven a new earth II. By reasons 1. In the deluge the earth was not destroyed in iâ—s substance 2. Because man shall not be changed in his substance but in his qualities But they who are of the contrary opinion I. Rely on these Scriptures Psa 102.26 27. Heb. 1.11 They shall perish but thou dost remain they all shall wax old as doth a garment and thou shalt change them as a vesture c. Isa. 51. 6. Lift up your eyes to heaven and behold the earth below the Heavens shall vanish as smoak and the earth shall wax old as a garment Matth. 24.35 Heaven and earth shall pass away but my words shall not pass away 2 Pet. 3 7. But the Heavens and the Earth which now are by the same word are laid up in store and reserved for fiâ—e c. and verse 10. The Heavens shall passe away with a great noise and the elements shall melt with fervent heat the earth and all therein shall be burned and v. 12. The Heavens being on fire shall be dissolved and the Elements shall melt c. Rev. 21.1 The first Heaven and the first Earth passed away and there was no more Sea II. Reasons 1. Because this visible world was made for man to sojourn in whilest he was a traveller but when his journey is ended and he in Heaven there will be no more need of this world 2. Because this stands with the order of things For seeing eternity belongs to God who is without beginning ending but to Spirits aevum which is that duration that hath beginning but wants ending to Physical things time is ascribed consisting both of beginning and ending To the former objections thus they answer The place of Rom. 8.19 20 21 22. is not meant of the restauration of this world but of its freedome from vanity to which it is subject which vanity consists in this that most men do most wickedly abuse the service of the creatures hence by Prosopopoeia or fiction of the person they are said to desire liberty The place in 1 Cor. 7.31 teacheth rather the contrary to wit that this world shall not remain although in that place mention is not made of the world it self so much as worldly things to wit riches pleasures and such like They teach that the new heaven in 2 Pet. 3. and Rev. 21. doth as it were point out the new world which the elect shall inhabite in their heavenly countrey For there is nothing more frequent than that allegory whereby the heaven of â—he blessed is likened sometimes
fact than 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 always 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 than 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 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 naturall to the Church for there is still the greater number amongst the wicked Mat. 7.13 Enâ—er in at the narrow gate Luke 12 32 Fear not little flock 5 The successions 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 than of persons and the persons are to be judged by their Doctrine not this by the persons They have not Peter 's inheritance who have not Peter 's 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 attributed to the Church alone for there is union also among Devils Mat. 12.8 The 8. is holinesse of Doctrine which is the same with the sixth The ninth is efficacie of Doctrine this also answers the sixth our Notes too but it agrees no wayes to the Roman Church 10. Holiness of life in the first Authors and Planters of Religion Now this Holiness is either inward or outward if inward 't is not a mark of the visible Church He is a true Iew 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 transforme himself into an Angell of light 2 Cor. 11.14 Therefore the Church is to be judged by her Doctrine not by the life of her Doctors Mat. 23.3 Whatsoever they hid you observe that observe and do but do you not after their works 11. The glory of Miracles 12. The light of Prophesy But the gifts of Miracles and Prophesy were extraordinary given to confiâ—m the Gospel which are now vanished since the Gospel hath been propagated wherefore the Apostles makes no promises of other miracles and prophesy But they rather make this â—ragging of miracles and prophesy a â—oâ—e of the Antichrist on Church 2 Thes. 2 9 Rev. 13 13. And Châ—ist himself saith that He will not know such Mat. 7.12 13. The thirteenth Noâ—e is the confession of adversaries as Heathens Iews c. But the authority of such testimonies is as great as the adversaries themselves are by whose accession nothing is added and by their want nothing is diminished 14. The fourteenth is the unhappy and of those who have opposed the Church 15. The fifteenth is the happiness of them who have defended her But this Note is so uncertain that it deserveth not the name of a Note For â—f such man knoweth not either â—ove or hatred Ec. 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 ye 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 follows its Administration which is either ordinary or extraordinary the ordinary is publike or private the pblike is ecclesiastical or poblitique the eccelesiastical is that which handleth spiritual things This is either proper to publike 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 leadâ— about a Sister a wife as well as the rest of the Apostles and brethren of the Lord and Câ—phas 1 Tim. 3.2 A Bishop must be without reproâ—f the Husband of one wife and v. â— One that ruleth well his owne 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 else to repair the old government when it was decayed Such were the Prophets in the Old Testament But in the New Iohn Baptist Christ the Apostles Prophets that is such as were furnished with gifts of interpreting Scripture Evangelists that were the companions of the Apostles and supplied their rooms in their absence Pastors to rule and teach the Church 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 necessity required them which being taken away the ordinary Ministry succeeded Ordinary Ministers are they who be furnished with ordinary gifts and â—n ordinary calling And these are Pastors and Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacrament 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
that God hath separated onely one day of seven for Divine worship 2. In that he goeth before us by his own example The promises are in Isa. 56.2 c. and 58.13 IV. The matter or object of this sanctification is the Sabbath or seventh day in the Iewish Church to which succeeded the first day called in Scripture from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptism the day of light anciently V. In the Precept of sanctifying the Sabbath we must distinguish between that which is Ethical or Moral and that which is Typical or Ceremonial It was Ceremonial 1. To sanctifie the seventh day precisely 2. By this means to separate Jews from gentiles But Moral in that one day of seven must be sanctified for Gods service Now the Church hath sanctified the first day by the example of Christ who hath sanctified it by his resurrection and apparition Ioh 20.19 and 26. By the example also of the Apostolical Church Act 20. 7. 1 Cor. 16.2 Rev. 1.10 VI. The form of Sanctifying this day consisteth in omission and action VII Things to be omitted are the works of our outward and temporal callings These are opposite to the works of divine worship in that six dayes we must labour VIII Yet some things are permitted which without great damage cannot be put off till another day Lu. 14.5 Which of you having an oxe or â—n asse fallen into a pit will not take him out on the Sabbath day The Macchabes knew this 1 Mat. 2.41 For having received an overthrow on the Sabbath they resolved to defend themselves against the enemy In such cases of necessity Christs rule must be observed The Sabbath was made for man not man for the Sabbath Mar. 2.27 IX On the Sabbath those works must be done for which that day was appointed to wit to repare to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations example to godlinesse to visit the sick to help the poor c. X. The end of this sanctifying of the Sabbath is either natural or spiritual XI The natural end is that men and beasts might rest and be refreshed XIâ— The spiritual end peculiar to the Iews was 1 To shadow out to the Iews that rest which they injoyed in the Land of Canaan after their toylsome labours in Egypt troubles in the desart That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sin and the works of the flesh XIII But now the spiritual end of it is 1. that the Congregation may be seen and that the faithful may flock together into the Church as into the Ark of Noah 2 That by meditating on this new birth of the World and on Christ's resurrection we might praise God our Creator and Redeemer 3 That by our rest from labour we might be admonished of our rest from sin 4. That we might more and more aspire and raise ourselves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a thâ—ee-fold Sabbath a tipical and ceremonial yet but tempâ—rary onely a spiritual but onely begun here and a heavenly or eternal Xâ—V The Sanctification of the Sabbath belongs to all chiefly to Magistrates Pastors The Magistrate by the example of Nehemiah must take care that the Sabbath be not wantonly abusâ—d Neh. 13.15 c. The same also must so moderate the strict obsâ—rvation of that day when need requires that there be regard had to Charity by the example of the Macchabees 1 Mac. 2.41 and Constantine the Great who in extream necessity permited Husband-men to follow their Country woâ—k XV. The Christian Holy-dayes have affinity with the Sabbath appointed not for Will worship but for a commemoration of Christs benefits so that the conscience be not intangled with the snare of absolute necessity Col. 2.6 Let no man condâ—mn yâ—u in meats and drinks oâ— in respect of a Holy day or of a New Moon or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neâ—lected when no regard is had of it or in some respect when it is spent meerly by ceasing from our own works and consequently in idleness omitting those works for which the Sabbath was made of which in the nineth Rule or these works are performed but perfunctoriously without any inward and mental devotion which kind of Sabbath is deservedly called hypocritical See Isa. 1. â—3 14. The Sabbath is prophaned 1. When we do the works of our outward calling needlesly as when we make journies or exact debts then c. 2. When we spend the Sabbath in carnal works as in gaming dancing revelling idle talking Stage-playes and such like sins 3. â—n idolatrous works Such a prophanation is a most grievous sin Exod. 31.13.14 Num. 15.35 Neh. 13.16 Ier. 17.27 CHAP. VIII Of Vertues or Works belonging in general to the Commandments of the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues works of the second Table Of which worship we are to speak generally and particularly To the mediate worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himself or towards his neighbour towards himself is whereby each faithful man next to God loves himself seeking his own temporal and eternal welfare Mat. 7.12 Whatsoever you would that men should do to you do ye the same Eph 5.29 No man ever hated his own flâ—sh but rather cherish thâ—t Phil. 2.12 Work out your own salvaâ—ion with fear and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebell against God and run headlong to their own ruine but the sin of self-love is found in them who being too much drunk with love of themselves not only despise their neighbour in respect of themselve but alsâ— love themselves above God Of these Christ speaketh Joh. 12.25 He that loves his life shall lose it On the contrary it is said of the godly Râ—v 12.11 And they loved not their loves unto the death Charity to our neighbour is whereby we love our neighbour as our selves The RULES I The efficient cause of this love is God the Father in the Son through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or root is Faith working by love Gal 5 6. III. The matter or subject of it is our neighbour that is every one to whom we owâ— duty or ayde Luke â—0 36 3â— IV But chiefâ—y w◠〈◊〉 love those that are of the houshould of Faith Gal. 6.13 For we are tyed to them both in a natural and spiritual tye Eph. 4 1 2. V. Nor in this case must we exclude our enemies
to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousnesse which shall dwell there For it is certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgment because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no wayes available to man when he is advanced to life eternall for it was made onely for him whilest he was a traveler here Now although in controversies of this nature which overthrow not the articles of Faith it be lawful to suspend oâ—r assent yet without prejudice to other mens judgments the understanding reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to passe away to be no more as the foâ—mer testimonies affirm So much of the end of the World Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and Heavenly joyes for ever and ever The RULES I. The general efficient cause of life eternal in the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa. 9.6 and metonymicaly Life it self Ioh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to do them III. That eternal happinesse consisteth in our freedom from all evill in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joys is considered in the glorification of man in the delights of Heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soul. VI. In the body shall be 1 Clarity 2. Impassibility 3. Subtilty 4. Agility VII The soul shall be far more perfect than it was in the state of innocency for in it shall be understanding without error light without darkness wisdom without ignorance reoson without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in Man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of â—eavenly mansions was shaddowed by the type of Solomons Temple and Jerusalem â—sal 84 1 c Rev 21. and 22. IX The communion of Saints which be with joy is expressed by the similitude of a feast Matth 22 2 c. X. Neither shall we have communion only with the â—ngels but we shall be also like the Angels Maâ—th 22.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20.36 XI There shall be such a communion with God that we shal see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neither our tongues can expresse it nor our mindes conceive it For in this life neither had the eye seen nor ear heard nor minde conceived that which can equall that glory 1. Cor. 2 9. XIII Neither shall any bounds be set to this hapinesse nor shall we ever fall from it but it shall continue for ever Psal. 16.11 Thou shall shâ—w me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for evermore XIV There shall be degrees of eternal happinesse This is gathered from Daniel cap. 22. v. 3 They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the Stars for ever and ever Neither is this opinion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel c. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others that place 1 Co. 15.39 40 41 is alleadged but to little purpose for proof of this for the simile concerning the diversity of brightnesse in the Stars dâ—th not prove the degrees of future glory but the â—ifference only that is bâ—twixt a mortâ—l anâ— a glorified body as it appeaâ—s by what followes In the mean while we aâ—low not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctâ—fication acâ—ording to Gods meer grace is unequally distributed to the Saints so he will according to his gracious pleasure impaâ—t glory but so that no man shal have cause to complain of any want of glory in himself or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good Works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULE I. Good works are called Vertues But we take this word vertue in a larger sense than it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandement but love to our neighbour to the second Table III The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.31 IV Their instrumental cause is Faith the root of good works Rom. 14 â—3 what is not done of faith is sin V. The matter of good works are the affections and