Redemption

Salvation of a sinner, supposeth a precedent REDEMPTION; for he that is once guilty of Sin, is obnoxious to the Penalty of the same; and must pay (or some other for him) such Ransome, as he that is offended, and has him in his power, shall require. And seeing the person offended, is Almighty God, in whose power are all things; such Ransome is to be paid before Salvation can be acquired, as God hath been pleased to require. By this Ransome, is not intended a satisfaction for Sin, equivalent to the Offence, which no sinner for himselfe, nor righteous man can ever be able to make for another; The dammage a man does to another, he may make amends for by restitution, or recompence, but sin cannot be taken away by recompence; for that were to make the liberty to sin, a thing vendible. But sins may bee pardoned to the repentant, either Gratis, or upon such penalty, as God is pleased to accept. That which God usually accepted in the Old Testament, was some Sacrifice, or Oblation. To forgive sin is not an act of Injustice, though the punishment have been threatned. Even amongst men, though the promise of Good, bind the promiser; yet threats, that is to say, promises, of Evill, bind them not; much lesse shall they bind God, who is infinitely more mercifull then men. Our Saviour Christ therefore to Redeem us, did not in that sense satisfie for the Sins of men, as that his Death, of its own vertue, could make it unjust in God to punish sinners with Eternall death; but did make that Sacrifice, and Oblation of himself, at his first coming, which God was pleased to require, for the Salvation at his second coming, of such as in the mean time should repent, and beleeve in him. And though this act of our Redemption, be not alwaies in Scripture called a Sacrifice, and Oblation, but sometimes a Price, yet by Price we are not to understand any thing, by the value whereof, he could claim right to a pardon for us, from his offended Father, but that Price which God the Father was pleased in mercy to demand.

CHAPTER XXXIX. OF THE SIGNIFICATION IN SCRIPTURE OF THE WORD CHURCH

Church The Lords House

The word Church, (Ecclesia) signifieth in the Books of Holy Scripture divers things. Sometimes (though not often) it is taken for Gods House, that is to say, for a Temple, wherein Christians assemble to perform holy duties publiquely; as, 1 Cor. 14. ver. 34. "Let your women keep silence in the Churches:" but this is Metaphorically put, for the Congregation there assembled; and hath been since used for the Edifice it self, to distinguish between the Temples of Christians, and Idolaters. The Temple of Jerusalem was Gods House, and the House of Prayer; and so is any Edifice dedicated by Christians to the worship of Christ, Christs House: and therefore the Greek Fathers call it Kuriake, The Lords House; and thence, in our language it came to be called Kyrke, and Church.

Ecclesia Properly What

Church (when not taken for a House) signifieth the same that Ecclesia signified in the Grecian Common-wealths; that is to say, a Congregation, or an Assembly of Citizens, called forth, to hear the Magistrate speak unto them; and which in the Common-wealth of Rome was called Concio, as he that spake was called Ecclesiastes, and Concionator. And when they were called forth by lawfull Authority, (Acts 19.39.) it was Ecclesia Legitima, a Lawfull Church, Ennomos Ecclesia. But when they were excited by tumultuous, and seditious clamor, then it was a confused Church, Ecclesia Sugkechumene.

It is taken also sometimes for the men that have right to be of the Congregation, though not actually assembled; that is to say, for the whole multitude of Christian men, how far soever they be dispersed: as (Act. 8.3.) where it is said, that "Saul made havock of the Church:" And in this sense is Christ said to be Head of the Church. And sometimes for a certain part of Christians, as (Col. 4.15.) "Salute the Church that is in his house." Sometimes also for the Elect onely; as (Ephes. 5.27.) "A Glorious Church, without spot, or wrinkle, holy, and without blemish;" which is meant of the Church Triumphant, or, Church To Come. Sometimes, for a Congregation assembled, of professors of Christianity, whether their profession be true, or counterfeit, as it is understood, Mat. 18.17. where it is said, "Tell it to the Church, and if hee neglect to hear the Church, let him be to thee as a Gentile, or Publican."

In What Sense The Church Is One Person Church Defined

And in this last sense only it is that the Church can be taken for one Person; that is to say, that it can be said to have power to will, to pronounce, to command, to be obeyed, to make laws, or to doe any other action whatsoever; For without authority from a lawfull Congregation, whatsoever act be done in a concourse of people, it is the particular act of every one of those that were present, and gave their aid to the performance of it; and not the act of them all in grosse, as of one body; much lesse that act of them that were absent, or that being present, were not willing it should be done. According to this sense, I define a CHURCH to be, "A company of men professing Christian Religion, united in the person of one Soveraign; at whose command they ought to assemble, and without whose authority they ought not to assemble." And because in all Common-wealths, that Assembly, which is without warrant from the Civil Soveraign, is unlawful; that Church also, which is assembled in any Common-wealth, that hath forbidden them to assemble, is an unlawfull Assembly.