that it doth not suffice that they bee in some parts of the Church where most need is And lastly the Christian Magistrate who hath a chiefe stroke in Gouernment they speake nothing of him neither doe they interpret any of those places where the Apostle speakes of Rulers of the Christian Magistrate though I am verily perswaded that it is to bee vnderstood of them And therefore they erre in these particulars And so wee see that there is not any one particular forme of Church-gouernment set downe in Scripture which euery particular Church is precisely bound to obserue as prescribing to it euery particular in Gouernment The sixteenth Lecture of the Church HAuing propounded fiue principall heads to bee treated vpon touching Church-gouernment as namely First the harmes and euils that this matter hath occasioned in Gods Church Secondly what is meant by these words Church and Gouernment Thirdly how necessary it is in Gods Church Fourthly whether there be any prescript Rule in Gods Word for it And lastly if there bee not then what is to bee done in that case I haue proceeded in the foure former as God hath enabled mee Now I come to speake of the fifth namely That if God hath not ordayned any prescript forme in his Word for euerie particular in gouernment then what is to bee done in this case The Resolution whereof it is to bee fetcht from that which hath been formerly spoken For whereas euery particular Church must haue her particular gouernment and the Word hath not prescribed any one set forme for all Churches to obserue in euerie particular as I haue shewed in the second Obseruation of the former Lecture Therefore euery particular Church out of their owne power and wisedome and being guided by the generall forme set downe in the Scriptures as oft as necessity requires must make the best supply and prouision for themselues herein that they can howbeit because the whole substance of Church-gouernment is set downe in the Word c. as I shewed in the first Obseruation of the former Lecture Therefore the Church must not be presumptuous and licentious as if it were arbitrary and as if they might ordaine and do what they list But they must carefully see that whatsoeuer prouision they make in this kinde bee such as may well stand with those generall rules and directions which the word affords I take not vpon mee here to define what is prescribed in Gods word what not this is a hard taske too curious for mee and too tedious for you That is left to the enquirie of the particular Churches euery one for it selfe and the promise of the Spirit to leade the Church into all Truth of speciall vse for this purpose both to instruct the Church what is prescribed and what is not as also to helpe and direct them what to take and what to leaue and how to behaue themselues in such cases of Gouernment wherein they are destitute of particular warrant for each particular case from the word yet because I would faine informe you throughly of the whole businesse so farre as is needfull to know I will God willing inlarge my discourse farther than I thought to haue done and labour to rip it vp from the very bottome The whole forme of Church-gouernment as I conceiue consists of three principalls or Pillars as I may call them First of some Actions and duties to bee performed in the Church Secondly of some Persons or Officers that are to performe these duties in the Church And thirdly of some Lawes and rules that these persons are to be directed by in the execution of these actions and duties which are to bee done in the Church And if once you can tell these things first what is to be done in Church-Gouernment secondly by whom it must bee done and thirdly how and after what manner and vpon what ground and with what Conditions they are to bee done you may sit downe well satisfied and resolued in this point In the handling of all these points I shall bee in danger either to be too intricate or too tedious too intricate if I should handle them ioyntly all together or too tedious if I should frame a seuerall discourse for each particular by it self To preuent both I wil first propound them all in a generall view by themselues and then I will instance in two or three particular duties fitting them with their Officers and Lawes that so any man of vnderstanding may learne thereby to doe the like in all the rest First wee will beginne with the Duties or Actions to be done in Church-Gouernment haply I shal not touch them all but I will labour to touch the chiefe and principall and those to which all the rest may bee referred The principall Duties are these First Order must be taken that the Word and Sacraments and Prayers bee had in the Church Secondly there must be election of Officers from time to time as occasion shall require Thirdly Duties of Charitie must bee carefully and religiously practised Fourthly censures and proceedings against Offendors must be executed Fifthly order must be takē for calling publike Assemblies Lastly order must bee taken for the ouersight of all these things To beginne with the first Order must bee taken for the Word and Sacraments and Prayers I ioyne and couch all these together because there is a most neere and necessary league and affinitie betwixt them For as the Word is to beget faith so the Sacraments as seales and pledges accompany it for the more palpable Assurance of ou◠increasing in it and Prayer is to bee ioyned with them both that they may bee effectuall and powerfull for edification First for the Word order must bee taken that it may bee had in the Church first the Canonicall bookes of the old and new Testament must bee extant And how must they bee extant Surely in their owne originall languages because if there bee any corruption in the Translation wee may runne to the Originall so that it must be had in the originall languages And in what Copies Surely the best that be to be had But what then euery one cannot vnderstand these languages they may bee in a Nation whose language is not the Mother-Tongue What must bee done then Surely wee must get the most faithfull and best Translations that are and when they are got what must the Church see to bee done with them First some of these Copies must bee laid vp in a safe and secret place that if Desolation should come yet the written Word may bee preserued so the booke of the Law 2 Chron. 34.14 which was thought to bee written by Moses owne hand was found in a secret place where no doubt it had been laid vp by Gods speciall prouidence to bee preserued from that common hauock which was in the Land so that some Copies must bee laid vp in safe and secret places Yea but that is not enough but there must bee some extant
shall be made as white as snow Secondly here is comfort against their wants and defects and infirmities thou canst not pray nor performe any other good duty as thou oughtest yea but thou art a member of that blessed and glorious Church whereof Christ Iesus is the Head and therefore all thy wants and infirmities are couered and supplied by the perfection of Christ Thirdly here is comfort against temptation and against the Diuell and all his power for thou art a member of the true Church which is like to Mount Sion that cannot be remoued but shall stand fast for euer and euer the Gates of Hell nor all the power of the Diuell shall euer preuaile against thee the Lord for his owne glory which he hath set vpon vs will neuer see vs ouerthrowne Lastly here is comfort for vs against all the reproches of men that howsoeuer wee be as the off-scowring of the world in their vniust censures yet in Gods sight who iudgeth according to the truth wee are beautifull and glorious And therefore let this suffice to giue vs content against all the scoffes and nick-names in the world If wee bee so blessed and beautifull in Gods eyes what neede wee care though wee bee contemned in the world The fifth Vse is matter of terrour to the world that persecute Vse 5 and oppose themselues against Gods Church they know not who it is they make their force against it is euen against God and therefore they shall neuer preuaile and against the people of God the most glorious and blessed company that are And therefore first they may bee dismaied for they rush against a Rocke and kicke against the prick Act. 9. they shall neuer haue good successe yea secondly they shall be punished with the fierce and full vengeance and wrath of God because they resist the Lord and oppose his glorious and annointed Ones Vse 6 The sixth and last Vse is to reproue the peruerse opinion of the world that are blind and can see no grace nor beauty in the Church like vnto the wicked Iewes that would not see any forme or beauty in Christ Isai 53. they looke onely on the outward man and indeed there is nothing to bee seene but deformity and misery but if they could looke within there is perfect glory Yea but say they this is but your words wee can see no such glory in the Church but we can see a great deale of sinne and misery among you why doe you then face it out thus I answer we must vnderstand it with these limitations First it cannot bee discerned but with a spirituall eye and therefore the world cannot see it because they want this eye to discerne it withall Secondly it is vnderstood of the Church as they are considered in their Head Christ and not as they are considered by themselues If they consider the Church thus they shall perceiue perfect glory Christ himselfe being perfectly glorious and he couers and supplies our wants and deformities and presents vs as glorious to God his Father Thirdly it is so rather in our desires and Gods account then in actuall possession Fourthly we haue not thâ—s glory and blessednesse here but onely in the beginnings of it we haue some grace and some beauty and some glory here but it is to be perfected in heauen when there shall be a new Ierusalem Reuel 21.2 and then Christ shall present vs a glorious Body vnto God his Father without spot or wrinckle Ephes 5.27 which because some haue attained to already and the rest shall surely obtaine hereafter and haue some beginnings of it here already it may therefore bee iustly said in respect of some of her parts now and of all hereafter Thou art all faire my Loue and there is no spot in thee Thus you see how beautifull the Church is and blessed and glorious though the world be blind and can see no such thing in her And so much concerning the second generall Point propounded to be handled in the Doctrine of the Church The third Lecture of the Church THe third generall Point propounded to bee handled in the Doctrine of the Church is the Nature of the Church for so the order of teaching requires that when once wee doe know the name of a thing what it is called and the titles that it is graced withall then it followes that wee should search out the nature of the thing that is thus called and thus intituled For the names and titles of things may and are oft-times imparted to others But the nature of euery thing is proper to it selfe and cannot bee communicated to any thing else And therefore howsoeuer the name and titles set it forth vnto vs and make vs esteeme of it yet the nature will more fully expresse it and make vs the highlier to esteeme of it The name bearing diuers significations in ordinary method ought to bee diuided first and defined after But because the whole nature of the thing may bee aptly enough comprehended in one generall description and because the diuision hath a more neere dependance with that which followes making a ready steppe and passage thereunto we will first define therefore the nature of the Church and then proceede in the next place according to our order set downe to diuide it into seuerall kinds and branches The nature of the Church is thus described The Church of God in the true generall nature thereof is the whole company of Gods chosen both in heauen and earth where they are described by three things First by the efficient cause of their being of the Church Gods electing or chusing them Secondly by their number the whole Company Thirdly by the places where they are in heauen in earth First by the efficient cause of their being of the Church for the principall reason why any man is a true member of the true Church is because God hath chosen him to it First to saluation and glory as the end secondly and consequently to be of the Church as the means to the end Therfore the Church ofttimes is called Gods chosen Psal 33.12 Euen the people whom he hath chosen for his inheritance And in Psal 132.13 The Lord hath chosen Sion that is his Church And Rom. 8.33 The Apostle speaking of the Church calls them by that expresse name Gods chosen And hence it is that the Faith of Gods Church is called the Faith of Gods chosen Titus 1.1 And therefore they are called The first borne whose names are written in heauen Heb. 12.23 Which what is it else but to bee written in the Booke of life That is to be Gods chosen It is true that it is much more agreeable to the name of the Church to bee defined by their Calling rather then by their Choosing as in the first Lecture because they are a Company called But yet it is more agreeable to the right nature of the Church to be defined by their choosing rather then by their Calling and that
the Apostle teacheth vs Gal. 6.10 Doe good to all especially to the Houshold of faith Likewise it teacheth vs to separate our selues from all prophane and wicked men 2. Cor. 6.17 Come out from amongst them and separate your selues saith the Lord and touch none vncleane thing c. Lastly this may serue to controule the pride of the Romish Vse 6 Antichrist who regards not the saints but as his slaues he will not vse them as fellowes in a holy Communion this shewes him to bee Antichrist hee will bee the head of the Saints he will blesse all none must blesse him this is abominable pride and insolency not to be spoken of The seuenth Lecture of the Church WHereas the Argument wee treate of is the Church we turned aside to expound the Article in the Creede which concernes the Church I beleeue the holy Catholike Church the Communion of Saints and there as you haue heard we found sixe Adiuncts or Epithites that the Church is qualified withall First that it is one secondly that it is holy thirdly Catholike fourthly that they haue a Communion with Christ fiftly that they haue a Communion one with another Sixtly and lastly that they are knowne onely to God and themselues The fiue former are plainely laid downe in the Article of which you haue also heatd The sixth and last whereof we are now to speake is not plainely laid downe but yet it is directly implyed in the words for if you aske me how this clause growes from the Article I answer Because it is said I beleeue the Church c. Now if it were a knowne manifest thing to the eye and to the outward sense then it were not so properly said to be beleeued for faith is of things not seene Heb. 11.1 Doctr. Wee will make it plaine by an Obseruation and that is this That the faithfull the true Church are knowne to none but to God themselues You must vnderstand that their persons are to be taken Notice of as well as the persons of other men and likewise their profession is to bee seene as well as the the professions of other men yea but their sauing graces whereby they are made members of the true Church are not certainely knowne but to God and themselues You see how the Note stands first they are knowne to God secondly they are knowne to themselues thirdly they are knowne to none but God and themselues First God knowes them Mala. 3.16 God hath a book of Remembrance written before him of those that are his Iohn 10.14 I know mine saith our Sauiour And in Ioh. 13.18 he saith I know whom I haue chosen 2. Tim. 2.19 The Lord knoweth who are his This the Apostle referres to Gods own secret Counsell to know who are his Reuel 3.1 4. The Lord saith to the Church of Sardy I know thy workes for thou hast a name that thou liuest but art dead and Verse 4. Thou hast a few names yet in Sardy which haue not defiled their Garments c. so that they are knowne to God by name thou hast a few names in Sardy c. Secondly they are knowne to themselues 1. Ioh. 3.14.19 We know we are translated from death to life because wee loue the brethren and we know that we are of the Truth and shall before him assure our hearts And 1. Ioh. 4.13 16. Hereby we know that we dwell in him and he in vs because hee hath giuen vs of his Spirit and we haue knowne and beleeued the loue that God hath in vs. Here you must not vnderstand it as if they did certainely know each other to be so as that I should know you or you me certainely to bee of this number but that all know the nature of their state and particularly euery one of their owne Consciences assure them that they for their parts are of it Thirdly none but God and they know it Rom. 2.28 29. Reuel 2.17 He is not a Iew which is one outward neither is that Circumcision which is outward in the flesh But he is a Iew which is one within and the Circumcision is of the heart in the spirit Here is a plaine exception against all outward shewes and testifications whatsoeuer as altogether insufficient to make any certaine proofe to the world who are the true Circumcision and Iewes indeede that is who are truly sanctified and right members of the Church and it is restrained to the heart which God alone and themselues know It is as much as if he had expressely said They are onely knowne to God and to themselues 1. King 19.10 18. compared with Rom. 11.3 4. the Prophet Heliah complaines that hee was left alone he saw no Church at that time and yet the holy Ghost saith that there were then seuen thousand which had not bowed their knee to Baal If any could haue discernd them then the Prophet might that was their Teacher but he knew no such no nor scarce any that profest to be such therefore onely God and themselues knew it So much for the proofe of the Point The Reasons are these First that whereby they are Reas 1 knowne to men that is their profession is common to Hyprocrites as well as to them for Hypocrites may goe as farre in shew of grace as the best therefore they can bee knowne to none but God and themselues Secondly that whereby true Beleeuers are distinguished Reas 2 from Hypocrites that is the Truth of their hearts and their inward affections cannot be seene by men for the faithfull may fall as low in Sinne to the eye of the world as the wicked and yet haue truth in their hearts still but none knowes the heart but God and themselues therefore none knowes this who are true Beleeuers but God and themselues Thirdly Sinne is a secret thing in an Hypocrite and therfore Reas 3 he may beare a shew of Religion and yet harbour secretly some sinne that may vtterly cut him off from the estate of Grace therefore none can know who is Gods but God and themselues Fourthly there are certaine inward graces in the heart Reas 4 which cannot outwardly be discerned as faith and Repentance especially Gods loue and fauour to a man and the forgiuenesse of his sinnes is a close Secret not to bee discerned outwadly onely these are knowne to God that gaue them and to them that haue them Reu. 2.17 The vses are these first this serues to refute those that hold this opinion that we that are of the Church may know others to be so too and that take vpon them to affirme that such and such shal be saued Where God hath said it wee may boldly affirme it too as of Dauid Abraham Peter Paul c. but wee must meddle no further leaue the rest to God we may say of others that wee are perswaded that they are Gods but wee cannot say that we know it to be so Ioh. 21.21 22. when Peter would inquire of another what he should doe Our
intendment as the thing it selfe tending directly to the damage and hurt of the Church and yet God so ouer-rules them as that they are meanes of the being of the Church as first hearing or reading the Word or some other good bookes with intent to deride or scoffe or cauill at them as we reade of one Virginius a Bishop of Rome who being set to write against Caluin and â—eading ouer Caluins bookes for that end hee saw the light so cleare against him that hee was conuinced and would write no more against him so that whereas he read ouer his books with intent to cauill at them God so ouer-ruled it that against his owne intendment he became a member of the true Church thereby Secondly the sinnes of Gods chosen why a man would thinke that they should tend directly to the hurt and damage of the Church yet God doth so ouer-rule the sinnes of his chosen as that he makes them causes of the being of the Church Thus God ouer-ruled the sinne of Saul in persecuting the Church to the making of him to be of the Church Act. 9.4.5 Thirdly the falling away of others from the faith is sometimes ouer-ruled by God to bee a cause of the raising of others to bee of the Church And this is the estate of vs all at this day the Iewes they fell away and through their fall saluation is come to the Gentiles as the Apostle shewes Rom. 11.11 Fourthly persecutions of the faithful that is so ouerrul'd by God as that it is made helpefull to the being of the Church Why what is more hurtfull to the Church euen to the destruction of it than this And yet this is sometime so ouer-ruled by God as against its owne bent and intendment it is a cause of the being of the Church for the cruelty of the Persecutors makes those that are of any humanity to detest them and their courses as also the constancy and holinesse of the Martyrs that are persecuted won the hearts of many euen of strangers yea of their aduersaries many times to the truth Examples of this wee haue had at home in our owne Land When were there euer more fruitfull times of the Churches increase in this Land than in Queene Maries bloody dayes at least euer since by occasion of those persecutions Lastly sometime the scattering of the Church in time of persecution is occasionally by the ouer-ruling hand of God a meanes of scattering the seed of the Word into many places and so of causing many Churches as in Act. 8.4 there was great persecution and the Word was scattered abroad what could hurt the Church more than this Yet this was so ouer-ruled by God as that hee made it a meanes of the propagation of his Church in many places whereas before it was in Iudea onely by this meanes it is come into Samaria too But all these are by-causes and therefore wee doe onely point at them and so passe them by yet this is worthy herein to bee taken notice of the wonderfull power wisdome and mercy of God that brings light out of darknesse and makes whatsoeuer pleaseth him euen besides and against its owne bent and intendment seruiceable meanes for the being of his Church The other sort of causes which were the first are such as cause the Church directly and of themselues and these are more proper and materiall than the other First then take the Church in a comparatiue sense as it is compared to a building and so the causes are to be apprehended thus As a building hath foure principall causes so hath the Church first in a building there is the foundation secondly the builders thirdly the matter of the building fourthly the forme So in Gods Church there is these foure causes of it first the foundation and that is Iesus Christ 1 Cor. 3.11 Other foundation can no man lay than that which is laid which is Iesus Christ and metaphorically the Prophets and Apostles as they teaching Christ 1 Cor. 3.10 As a skilfull master-builder I haue laid the foundation saith the Apostle Ephes 2.20 and are built vpon the foundation of the Prophets and Apostles Christ Iesus being the head corner-stone c. Secondly the builders and they are the Teachers for so they are called 1 Pet. 2.7 The stone which the Builders refused c. that is which the Iewish Teachers refused And 1. Cor. 3.10 the teachers are called Master Builders Thirdly the matter of the building and they are Saints by calling liuing stones for so the faithfull are called 1 Pet. 2.5 liuely stones a spirituall house And in the 1 Cor. 3.9 they are called Gods building Lastly the forme of the building and that is the laying and the coupling of the faithfull together Ephes 2.21 22. In whom all the building coupled together groweth vnto an holy Temple in the Lord in whom yee are also built together to be the habitation of God by the Spirit And thus the Church is to be apprehended in a comparatiue sense as it is compared to a building Againe take the Church absolutely in it selfe and then it hath an efficient cause an instrumentall cause a materiall cause a formall cause and a finall cause First it hath an efficient cause from which it hath her being for that is the efficient cause of a thing from whence a thing hath that being which it hath Now the efficient cause from whence the Church hath her being is God himselfe he is the Author of it Act. 2.47 The Lord added to the Church c. so that God himselfe is the efficient cause of the Church Secondly the instrumentall cause or meanes of the being of the Church and they are of two sorts either outward or inward outward as first the Ministers of God they are the instrumentall causes whereby we are brought to beleeue as in the 1 Cor. 3.5 and these are sometimes ordinary sometime extraordinary ordinary that is when they haue an ordinary Calling as most Ministers if not all haue in these dayes extraordinary that is then when they are extraordinarily called as the Prophets and Iohn Baptist and the Apostles were The next outward instrumentall cause of the Church is the Word Ioh. 20.31 These things are written that ye might beleeue 2 Thes 2.14 whereunto he called you by our Gospell And in the 2 Cor. 5.19 both these outward instrumentall causes of the Church are laid downe together God hath committed vnto vs saith the Apostle the Word of reconciliation Then the Sacraments they are the next outward instrumentall causes or meanes of the being of the Church and first Baptisme Rom. 6.4 Know yee not that all we that haue been baptized into Christ haue been baptized into his death And the Lords Supper 1 Cor. 10.16 The Cup of blessing which wee blesse is it not the Communion of the blood of Christ The Bread which we breake is it not the Communion of the body of Christ By Baptisme we are made members of
God makes a couenant with Abraham there is the Word and in the 10. vers there is the Sacrament Circumcision and in the 23. verse there is Abrahams obedience He circumcised Ismael and all the males in his house So likewise when God sent to gather his people out of Egypt first hee deliuers them his Word by Moses Exo. 3.15 and 6.6 and he giues them the Sacrament of the Passeouer Exo. 12.3 and in the eight and twenty verse of that Chapter there is the peoples obedience The Children of Israel went and did as the Lord had commanded Moses and Aaron euen so did they And what was the Law and Sacrifices in the former Testament but euen as the Word and Sacraments are in the new Testament And did not the Lord require and receiue of the people a precise promise of obedience euen before hee prescribed them either Law or Sacrifices This wee may see hee did Exod. 19.5.8 God sent Moses to the people there before hee deliuered them his Law and before hee prescribed their sacrifices to know whether they would obey or not and they said they would So that vnder the Law there was the Word and the Sacraments and profession of obedience in the people and so a true visible Church And so Ioshua renewing the true worship of God Ios 1.16.18 redresseth the things amisse and brings in the Law and the Passe-ouer and the people they promise obedience in all things euen as they obeyed Moses And so in the 2 King 23.2 3 21 22 23. When Iosiah restored the Church of God First hee caused the words of the booke of the Couenant to be reade to the people in the second verse so there was the Word and in the 21. verse there the King restored the Passeouer so there is the Sacrament and in the third verse there is their obedience for the King made a Couenant with the Lord and all the people stood to it And thus likewise it was in the time of Ezra as you may read Chap. 7.8 And also in the time of Nehemiah Chap. 8. 9. they restored the Word and Sacraments and made a Couenant with God wherein they professed their obedience and so were restored to bee a true visible Church So then these must needs be the principall markes and notes whereby a true visible Church is discerned because they are not onely in the instituting of a true visible Church but also in the renewing and restoring of it when it is corrupted It is in this case as with a Campe in the field who as they are gathered at the first to their Colours and Banners so likewise if the Campe bee put to flight by the enemy the Generall hangs out and displaies his Colours and Ensignes that so they that are scattered may gather to them againe and that so they may bee a Campe as before So it is with Gods Church when it is put to the worst when it is corrupted and polluted hee displayes the Ensignes and Banners of his Word and Sacraments that so whosoeuer is fallen away may enter into Couenant againe and become a member of the true visible Church and fight vnder Gods Banner as well as hee did before Thus wee see how it was in the former Testament that these were the true marks of a true visible Church and so it is also in the new Testament I will giue you a patterne or example onely in two Churches and by them you may esteeme of al the rest The first is the Church of Ierusalem Act. 2.14 41 42. In the fourteenth verse it is said Peter lifted vp his voice c. there is the word preached and in verse 41. there is the Sacrament of Baptisme they that gladly receiued his Word were baptized and in verse 42. there is the Sacrament of the Lords Supper vnder the name of breaking of bread and there is also their profession of obedience for they continued in the Apostles Doctrine and fellowship and breaking of bread and prayer and so there was a true visible Church The second patterne is the Church of Corinth 1 Corinth 1.13 there was Baptisme and in the 1 Corinth 11.23 There was the Lords Supper and Chap. 15.1 there was the Word preached and also their obedience for the Apostle Paul preacht vnto them the Gospell which they receiued and continued in So that these are the chiefe and most principall markes of a true visible Church And where these are the Word truely preached the Sacraments rightly administred and profession of obedience to that which they doe both require there is a true visible Church of God The ancient Fathers doe acknowledge this in effect for they say that the Word preached and the Sacraments administred are the chiefest markes of a true visible Church but there must be obedience to them both for that is the Life of all and indeed euen the Papists themselues when they are out of controuersie doe grant the Word and Sacraments are the chiefest and clearest markes of a true visible Church And so much for the proofes Reas 1 The reasons of the obseruation are these First the Word and Sacraments are the causes and the definition of a true visible Church as wee have shewed and therefore must needes bee the most infallible markes of it But you will say how can the same things be the causes and definition and also the signes and markes too Yes very well As for instance the Sunne-shine is the cause and definition as also the infallible marke and signe of the Day and so the Word and Sacraments being the causes and definition of a true visible Church must needes also bee the clearest and most infallible signes and markes of it Reas 2 Secondly they must needes bee infallible markes of a true visible Church which are alwayes found wheresoeuer a Church is planted or wheresoeuer it is continued or wheresoeuer it is restored but the Word and Sacraments and obedience are found in all these therefore these are the most infallible notes of a true visible Church In the first planting Math. 28.19 and in the continuing Act. 2.41 42. and in the restoring as Ioshua's and Iosiah's times c. as we have shewed before Reas 3 Thirdly wheresoeuer Moses is taught and obeyed with his Ceremonies there is a Synagogue of the Iewes where the Alcoran is taught and Mahomet observed there is a Church of Mahometans So likewise where the Gospell of Christ is taught and his Sacraments administred and obedience yeelded to them there is a true Church of Christ Fourthly where there is good wheat sowen and thriues and comes up in the blade is not that a field of wheat So likewise where the Word is preached and the Sacraments administred and profession of obedience to them both is not this a true Church Not that profession onely makes a true Church but because as I have shewed it cannot be but whereas these are there is some that doe sincerely professe Fifthly is not shee a right
It is not in her to deuise her owne Gouernment If Christ therefore had not prouided for her in this case but had left her to her selfe a thousand to one she had neuer hit on the right way or if she had she could haue had no comfort of conscience in that case nor hope of blessing in the course because still shee would haue been vncertaine and doubtfull whether it were of God or not Therefore as it is and must bee from the Lord so let vs blesse and praise the Lord our good God that hath so mercifully and plentifully furnished vs in this kinde And so much of the affirmatiue point namely that the whole substance of Church-gouernment is so set downe in Scripture that euery particular Church may receiue instruction and direction thereby how they ought to be gouerned Now I come to the second point the negatiue Position namely That there is not any one particular forme of Church-Gouernment set downe in Scripture that euery particular Church is precisely bound vnto to obserue for ordering euerie particular This being a negatiue Position as you see must bee content with negatiue proofes for seeing the question is whether there bee such a Gouernment in Scripture for euery particular or not and seeing the answer is that there is not no maruell then though there bee no direct place to confirme it But you will say that many together will I say No many laid all together will not they that pretend there is such a thing must instance in some such places in the Word where it is proued else the contrary is presumed to be true And so it followes that the refutation of such allegations is the direct proofe of the Position Therefore for proofe of this negatiue Position First I say no place of Scripture saith that there is or prescribes that there should bee such a particular forme of Church-Gouernment c. for euerie part of discipline nay nor many places conferred and laid all together doe not For matter of substance and in generall there is proofe enough as wee heard before in the former point but not for any particular forme in euery particular c. As there is no place that affirmes or prescribes this particular forme of Church-Gouernment so I say further there is no example for it in all the Scripture There is no question but that if our Sauiour or his Apostles had intended any such forme of Gouernment to bee obserued in euery particular either they would haue giuen it in expresse charge particularly or at least there would haue beene some notorious patterne of it in some Church but there is no such in Scripture To instance in the best Churches Corinth and Ephesus were the best prouided for in that case yet these had no particular forme of Church-Gouernment whereunto they were precisely bound First for Corinth there was more written to that Church for matter of outward Gouernment than to any other Church yea almost as much as to all others yet it was not prouided for in euery particular no not in regard of it selfe in many particulars it was well prouided for in all it was not by writing for some the Apostle respited till his presence 1 Cor. 11.34 Other things will I set in order when I come So then the Church of Corinth was not prouided for in euery particular by writing for her selfe much lesse was it so prouided for as that euery Church should be directed thereby But you will say are not the Church-orders of the Church of Corinth the Lords owne Commandement 1 Cor. 14.37 Yes they are to them of that Church so farre as was directly inioyned them but not to all Churches else So likewise for the Church of Ephesus though it were then the most famous Church in Asia and plentifully prouided for that way yet it was not so prouided for that euery Church should be directed by it nay it was not prouided for in euery particular for it selfe But you will say are not particulars profitable If so bee they are then the Apostle Paul saith to the ouerseers of that Church Act. 20.20 I haue kept nothing back that was profitable for you and therefore not those particulars I Answer Surely particulars are profitable and therefore this Church had enough in generall whereby they might frame vnto themselues such particulars as were needfull for them but they had not all particulars this place proues the former Position well that the substance of Church-gouernment is set downe in the Word wholly in the generall but not in euery particular though they had some to measure the rest by Yea but there is a further matter for Gouernment in the Church of Ephesus than in any other Church for the Apostle imposeth on Timothy a charge of perpetuity as in 1 Tim. 6.13 I charge thee in the sight of God c. that thou keepe the Commandement without spot vntill the appearing of our Lord Iesus Christ So then that Gouernment which hee chargeth him withall was to bee perpetuall I answer first that that Commandement is chiefly if not onely of faith and holinesse Secondly if it be vnderstood of Gouernment yet that was but personall to Timothy that he should keepe it as much as in him lay and also it was onely for that particular Church and for those particular things there commanded which came farre short of euery particular that they should perpetually bee there obserued this is the charge hee giues Timothy Lastly I answer If it bee extended to euery particular Church it must be vnderstood of matters of substance which as wee haue heard must be perpetuall in all Churches So that wee see there is no proofe for this nor no example in Scripture nay there are examples against it because wee finde not the same Gouernment in all Churches for some wanted that which others had and so by this rule one of them should haue sinned as in the Church of Philippi there are onely Bishops and Deacons named So that wee see there is no particular forme of Church-Gouernment for euerie particular set downe in the Word for euery Church precisely to bee ruled by Reas 1 The Reasons of the point are these First it is impossible it should bee so the multitude and varietie of particulars being infinite and still new occasions arising in the Church dayly which if they were foreseene yet they could not bee written the world could not containe the bookes as the Euangelist speakes of the Word and workes of our Sauiour What ciuill Law was there euer that the best heads haue been layd together to deuise that were sufficient at the first for euery particular but by new occasions still increased for particular causes Yea but though men could not yet God could haue prouided for that But yet he did not yea I say further that the Word of God though it bee a most perfect and absolute Law of faith and life yet it prescribes not for euery particular what is to
as sometime they did then is their Doctrine vayne and to be reiected Marke 7 7 8. so that it is plaine that the Church is to bee beleeued and obeyed so long as they goe according to Gods Word but when they swerue from that they are no more to be beleeued Esa 8.20 to the Law and to the Testimony if they speake not according to this Word it is because there is no light in them except they speake according to the Scripture they are but darke and blind guides no light in them at all and that which is pretended to the contrary Matth. 18.17 is directly vnderstood of Church Censures which yet are not simply authenticall in themselues but as they are proceeded in Christs name Ver. 20. that is according to his order else there is no danger in it Iohn 9.34 Their last Position is this Position 3 which is directly against this obseruation namely That the authority of the Scripture depends vpon the authority of the Church In which grosse assertion they first dishonour God exceedingly as who should say man is to bee beleeued before God at least that God should not be beleeued but because of man Besides whence had the Scripture its authority in the writers of it from God or man Surely from God he is the author himselfe of Scripture 2. Timothy 3.16 euery Scripture is giuen by Inspiration from God then it must haue its authority from God who is the author of it Againe who giues vs faith the Church No it is the worke of God Iohn 6.29 Therefore that wee beleeue the Scripture to be Scripture or any booke of it to be Scripture it is wholly from God himselfe who workes Faith in vs to beleeue it Well Ob say they it is of God indeed that the Scriptures haue their authority but yet by meanes of the Church Answ I Answere It is true as the Church is the propounding witnesse thereof but not as enduing it with authority for that is from God alone and it is a great dishonour to him to giue any part of it to any other Secondly as it dishonours God so it disgraceth the Scriptures making them inferior to the Church whereas indeed they are the cause of the Church and subiecting them to the arbitrement of man whereas all our faith and discerning and thoughts are to be framed by direction from Scripture Ob. But they except and say It is no disgrace to the Scriptures that the Church is thus aduanced no more then it was to Christ that his Apostles gaue witnesse to him Answer I Answer yes for they make the Church aboue the Scripture in this case but the Apostles were witnesses of Christ as his vnderlings and Disciples They reply But the Protestants doe magnifie euery one himselfe as much as we doe the Church Answer I Answer No for euery one of vs beleeue that we are in the right because we goe by the right rule of the Scripture and the Spirit and so farre as the Church goes by that rule we will follow her as soone yea sooner then any particular man Thirdly this weakens and indeed ouerthrowes Religion setting it vpon man a ground weakeand insufficient whereas Religion must stand vpon Diuine authority else it is not sound Fourthly it spoiles the faithfull of their surest comfort which is this that God is the author of their faith and not man Fifthly it bereaues the Church of her maine hould and defence against the aduersary for whiles she saith the Religion which she professeth is true because shee saith so her selfe she layes her selfe open to the scoffes insultations of the aduersary For by that reason euery Religion wil be a true Religion seeing the professors thereof will say It is true as well and as confidently as the Church whereas if she say her Religion is true because God saith so in his word and so prooues it this is sufficient to stop their mouthes or else to leaue them without excuse Vse 2 The second vse is for Instruction teaching vs how to carry both our selues towards the Church and towards the Scriptures that is with an euen hand as our Sauiour said of tribute money giue vnto Caesar that which is Caesars and vnto God that which is Gods So must we giue vnto the Church that which is the Churches and vnto the Scripture that which is the Scriptures First esteeme of the Scripture as Gods owne Word 2 Pet. 1.21 22. able to make vs wise to saluation and perfect to euery good worke 2 Tim. 3.15 16 17 Secondly esteeme of the Churh as the Piller that is as the keeper and vphoulder of the truth 1. Tim. 3.16 not that light but a witnesse of that light Iohn 1.8 she is to inquire search propound expound pronounce teach approue iudge according to Scriptures themselues and not otherwise she is as the woman of Samariah that propounded the Messiah to the men of the city and brought them to him but when they heard him they say now we beleeue not for thy saying but we haue heard him our selues and know that this is indeed that Christ Iohn 4.42 So the Church propounds and brings vs to the Scripture but when we looke into it and heare it speake then we beleeue But ye will say how then do we know which is Scripture or how shall we know that the contents therein are true and of God I Answer First wee shall know it from the Scripture it selfe as the Sunne is knowne by his owne light so the Scriptures are knowne by their owne light God speaking and shining in the Scripture Doe wee then beleeue the Scriptures because the Church saith they are Scripture No but because the Scriptures themselues say so 2 Tim. 3.16 Secondly we shall know them by the Spirit working in vs together with the Word and perswading vs that they are true 1 Iohn 5.6 Thirdly they are made knowne to vs by the miracles whereby they were first confirmed Iohn 20.30 31. Fourthly wee know them by the testimony of the Church that is that congregation that truly professeth the sauing faith of Christ So that first not euery company that professe themselues to be the Church but professing the sauing faith are to be beleeued And secondly not whatsoeuer the Church saith is to bee beleeued but that which she saith by the euidence of the Scripture it selfe and interpretation of the Spirit And thirdly that which is so beleeued is not chiefely to bee beleeued because she saith so but in a second place aftre the Word and Spirit And fourthly not formally or essentially but instrumentally as an outward instrument onely Fifthly and that which shee doth say so shee speakes not infallibly but with some faylings errors and imperfections mans corruption still bewraying its selfe euen when he is much inlightned Sixthly that which she speakes without error is not absolutely to be beleeued because the Church saith it but conditionally because shee speakes according
to the word and the Spirit There must be a perswasion in vs that the Word is of God else there is no profit by it 1 Thessa 2.3.2 Peter 1.19 20. 2 Tim. 3.16 And therefore still the Preface of the Prophets is Verbum Domini And so much shall seue to be spoken concerning the authority of the Scripture The foure and twentieth LECTVRE of the CHVRCH COncerning the power of the Church yee haue heard how it extends it selfe to persons and things for so we diuided it for our more easier proceeding in the point that which concernes persons wee haue already spoken of And that which concernes the thing wherein the Church hath power wee haue entred into and shewed that they are of two sorts eyther matters of circumstance or matters of substance The Churches power in matters of substance are eyther in matters touching Scripture or besides Scripture touching Scripture and that I shewed was of two sorts eyther touching the authoritie of Scripture or the sense of Scripture Of the authority of Scripture we spake in the last Lecture Now wee are to speake of the sense of Scripture which wee shall be the longer in handling because looke what was wanting in the former point shall be here supplyed Touching this point what authority the Church hath in the sense of Scripture it is as materiall and as difficult a point as the former First as materiall for after we are made acquainted which the letter of Scripture so that we know which are Canonicall bookes written by the Infallible direction of the Holy Ghost and that euery thing contained in them is the vndoubted truth of God wee are still as far to seeke in matters of faith as before till we proceed further and be acquainted with the sense and meaning of Scripture for the Word of God is not so much the letter as the sense and the Scripture is not so much the bare written word as the right meaning and vnderstanding of that which is written That what a man saith is his speech indeed in common acceptation But yet if it bee not taken in the sense hee meanes it he will and may iustly disclaime as none of his speech A mans meaning is contained in his words as the things signified in the signe because words are the signification of our meaning but the subiect of them wherein it properly rests and is seated is the breast of the speaker So the Word of God is in the Scripture as the signe whereby God signifies his meaning but the subiect of them wherein properly the meaning of them restes is in God himselfe so that this is a materiall point to be knowne Secondly it is as difficult a point as the former for after we heare which is the right letter of Scripture it is as difficult to know which is the right sense as before it was to know which was the right letter for the same words sometimes haue diuers significations and one and the same sentence may be vnderstood many wayes and diuers men are of diuers minds expounding one and the same Scripture diuers wayes euery man abounding in his owne sense the true beleeuer expounding it to the maintenance of the true Catholique faith the Heretique to the maintainance of his Heresie Yea among and true beleeuers themselues one interprets the same words to that opinion that he fauours and another to a contrary that he fauours What is to be done in this case The Church is here thrust vpon vs as the onely or chiefest vmpyre in these differences and that alone to be the true sense which shee pronounceth And surely I see not but that the Church may as probably and plausibly challenge authority to deliuer which is the meaning of Scripture as which is the letter of Scripture We haue giuen the Church her due touching the former acknowledging her authority in and about the letter of Scripture but not ouer or aboue it and so God willing we will deale as ingenurously in this concerning the sense of Scripture But yet we will limit and bound it within certaine necessary cautions and limitations And that we may doe so we will handle it by way of Obseruation The Obseruation is this Doct. That howsoeuer the Church hath great authority in expounding Scripture yet she must not expound it as shee list and according to her owne minde but according to Gods minde and the meaning of the Scripture it selfe But say some the Church will not nor cannot expound them Ob. but according to Gods minde and therefore this is a needlesse Obseruation I Answer It is true that the Catholique Church that is Answer the whole company of the faithfull cannot do otherwise But particulâ—r visible Churches may and oft times haue expounded Scripture to their owne minde and not according to Gods minde And therefore it is reason that they should bee thus bounded and limited we will proceed then to the proofes of the obseruation And first I will prooue it by rules And secondly by examples The rules in the Scripture are plaine for this note and that first in generall Esay 8.20 To the law to the Testimony c. whosoeuer is the speaker and whatsoeuer he speakes in matters of God and of Religion and therefore specially in expounding Scripture it must be according to the law and the testimony that is according to the meaning that God intendeth therein and so in the 1 Peter 4.11 the Apostle saith Let him that speakes speake as the words of God that is in Gods sense As in generall all must thus speake Gods Word so specially the Preacher or whosoeuer that takes vpon him to expound Gods Word he must speake it as the Word of God that is not onely for the manner of it reuerently and zealously as becomes the Word of God but for the matter much more that is in the same sense that God himselfe hath spoken it as hee being then in Gods stead and deliuering his message else he speakes his owne words not Gods Secondly more particularly Iohn 5 39. Search the Scripture saith our Sauiour he doth not bide them take the Scriptures and reade them and giue what sense of them they thinke good But he bids them search them that is examine them and consider aduisedly of them lay them rightly together weigh one place wel with another and make diligent inquiry after the sense reach that God intends in them And so we shall find that they are first witnesses of Christ and then that they are helpes to eternall life See it yet more neerely Rom. 12.6 Let vs prophesie according to the proportion of faith saith the Apostle whereby prophecy is expresly meant interpretation of Scripture for so it is taken in the 1 Cor. 14.3.31 and that is to be framed according to the proportion or Analogy of faith which whether it be meant of faith contained in the Creede or of the measure of faith that God hath endued vs with all yet still
it is to bee vnderstood that that faith which God hath reuealed in the body of the Scripture must needs be the rule and square of all interpretations And so in the 2 Peter 1.20 No prophesie of Scripture is of any priuate interpretation c. where intepretation of Scripture is named and all priuate interpretations of Scripture excluded now what is meant by priuate interpretations it is explained by the opposition vers 21. but holy man of God spake as they were mooued by the Holy Ghost so that euery interpretation is forbidden and condemned as ptiuate that is not according to the minde of the holy Ghost that speakes in Scripture and see it falls in right with the obseruation as if it were the same words Secondly the examples of the practice of the faithfull is plaine for this Nehem 8.7.8 The Text saith they read in the book of the Law and gaue the sense c. not that they did giue a sence of their owne but they gaue that sense that the Lord himselfe therein intended and so caused them to vnderstand it So in Act. 8.34 35. the Eunuch reading that place Esa 53. hee was led as a Sheepe to the slaughter c. hee asketh Philip whether the Prophet speaketh this of himselfe or of some other acknowledging thereby that the meaning of the Prophet himselfe must be the Rule that he must goe by in expounding the Prophet And Act. 17.11 The Bereans took not the Apostles word no farther then it was consonant to the sense of Scripture but they searched the Scriptures daily whether those things were so And our Sauiour him selfe submitted himselfe to the same Rule Luke 24.27 he expounded Moses and the Prophets to them that is hee did plainely deliuer their meaning for that is the right office of an Interpreter as when two speake together being of a strange language the Interpreter is to tell what each of them meaneth And this being the chiefe office that the Church hath concerning Scripture to interpret them shee is then to giue no other sense of them but that which is the minde of God and the meaning of the Scriptures themselues this is true preaching and this did our Sauiour Luke 4.17.21 hee opened the booke and read in it and then expounded it So much for the proofe of the point The reasons are these Reas 1 first what the Church doth according to her owne will not following the sense of the Scripture they doe it as naturall men for so farre as they are spirituall so farre they follow the mind of God and deny themselues now the naturall man perceiueth not the things of the Spirit of God and the sense of the flesh is enmity against God Rom. 8.7 and when Peter confest aright that our Sauiour was the Sonne of God flesh and blood did not reueale this vnto him Matth. 16.17 and therfore if so be they will find out the truth in the Scripture they must not consult with themselues but with the Spirit of the Lord. Reas 2 Secondly the light of nature affords euery man to interpret his owne words acccording to his owne meaning specially hee that makes lawes is to expound them And is not the Scripture Gods owne Word and is not he the author of all the Lawes and Statutes therein contained And shall wee scantle God of that in this kinde which is due to euery man in the like kinde Shall euery man expound his owne words and interpret the lawes hee makes according to his owne meaning And shall not God doe so much more It is the Apostles reason for the words of the Prophets 2 Pet. 1.20 21. where he saith that no prophesie of Scripture is of any priuate interpretation but holy men of God spake as they were moued by the holy Ghost as if hee should say it is Gods Word and therefore not to be interpreted after the will of man and it may as iustly be applyed to all the Scriptures as to the Prophets because they be all of God 2 Tim. 3.16 all giuen by inspiration from God therefore God is to expound them Reas 3 Thirdly It is so in the iudgement of outward and carnall things because they be of God therefore they are to be proceeded and dealt in after his will and not our owne the iudgement that man giues is not his owne but it is Gods Iudgement as Iehosaphat saith to the Iudges in the 2 Chron. 19.6 7. if it be so in ciuill things that the Iudge must doe nothing but that which God will haue him to doe because it is Gods Iudgement much more in Religious iudgements as about the sense of Scripture it must needes be so for the life of naturall reason is farre more cleare in the other then these yea the Lord himselfe quotes them both together in this case limiting both alike Deut. 17.8 to the 11. If a controuersie arise they must goe vnto the Priest and vnto the Iudge and what they informe according to the Law that they must doe Reas 4 Fourthly the Church is the Spouse of Christ Now the wife must be aduised by her husband and not runne on her owne head So they are the sheepe of Christ and therfore to follow the Shepherds voyce and not to goe before it framing it to their owne fancies and the Church hath the promise of the Spirit no further but as following Gods Word Iohn 14.26 Reas 5 Fifthly the Church hath erred and that most dangerously in interpreting of Scripture and that was when they neglected to obserue the minde of God and followed their owne mind and therefore her owne wofull experience may teach her this wisdome Reas 6 Sixthly By this meanes the Scriptures shall be and are occasionally the author of all heresie for whence haue they sprung but from hence that men haue taken the Scripture and mis-interpreted them in fauour of their owne opinions Yea but what is this to the Church that particular men haue done this Yes for if they may doe it why not the other and these very Heretikes were of the Church when they did thus misinterpret the Scriptures Reas 7 Seuenthly by this meanes the Church shall be found contrary or at least diuers from her selfe two seuerall Churches expounding the same Scripture two contrary waies yea one and the same Church expounding the same Scripture now one way and now another way Reas 8 Eightly It is the practice of the diuell and his instruments to handle the Word deceitfully making merchandize of it turning it to their owne and other mens affections as the Apostle speaketh in the 2 Cor. 2.17 and 4.2 whereas the Apostles and Gods Ministers doe otherwise they make Gods meaning plaine in euery mans conscience in the sight of God So it is the practice of the diuell and his instruments to mis-apply Scripture wresting it to error to their owne destruction 2 Pet. 3.16 So they alleage it quite against the meaning of God as Satan did Math. 4 6. Lastly the sufficiency of
Messiah because he was so base and so meane in his outward estate and thereby they were so blinded that seeing they did not see that is though the matter were as cleare as the Sunne that euery one that had any eies might see it yet they did not The fourth Rule that we must be directed by before we come to expound Scripture is this we must bring humility with vs humblenesse of heart laying downe our mindes wils and affections into the hands of God to be fashioned and framed according to the shape of the Word and Spirit and that we shall be sure to be taught for to such the promise of teaching is made Psal 25.9 he will teach the humble his way Empty thy selfe that thou maist receiue of his fulnesse deny thy selfe that God may teach thee and become a foole that thou maist be made wise Fifthly we must hunger and thirst after the knowledge of the Scripture as after the foode of thy soule without which it would sterue and dye for euer and then thou shalt be satisfied Matth. 5.6 Sixthly we must be sure wee haue a good marke to ayme at when wee come to handle the Scripture namely Gods glory and the finding out of the truth not to know it onely but to liue by it that God may be glorified we must say Lord it is thy face we seeke and thy glory wee aymeat and this is the end that God himselfe aimes at in the tender of the Scripture to thee and therefore if thou set the same End before thee God will surely assist and blesse thee accordingly Lastly before we come to handle the Scripture we must looke well vnto our selues and marke and examine our owne ability and gifts and attempt not higher then thou canst reach without strayning too much for many striuing to reach higher then their strength and ability would reach vnto haue ouer-reacht themselues and that is it which the Apostle exhorts vs to Rom 12.3.4 Let no man presume to vnderstand aboue that which is meete but that he vnderstand according to sobriety as God hath dealt to euery man the measure of faith Secondly in the businesse it selfe what is to be done First we must take the Scripture and read it and consider and obserue the scope of the place and the consistence of it with the words going before and following after and compare sense with sense and phrase with phrase And if thy skill can reach so farre goe to the originall and thus doing thou shalt see the sense arise from the words sensibly as waters out of the Fountaine Yea but say the Papists the Scriptures are hard and containe darke speeches high matters and doubtfull words how can the vnlearned then expound them I Answer First for fundamentall points that concerne our saluation they are most plaine to euery mans vnderstanding that is eyther in the same place as most commonly it is or at least in other places as alwayes we finde it the Lord still confirming euery truth by the â—outh of two or three witnesses Other points also are plaine enough for the most part to a proportionable capacity I say not to euery capacity but yet so long as matters concerning saluation are plaine enough in Scripture that is enough But say they if you tye vs to this Rule to seeke the sense of Scripture by Scripture you doe but as Heretiques vsed to doe and yet they haue missed the right sense of Scripture I Answer It is true but that hath beene their owne fault the fault hath not beene in the duty It is in this as it is in the duety of Prayer many pray but they pray amisse as S. Iames saith shall not we pray because of that The second thing we are to doe in this action is this we must goe and consult with Gods Spirit who vnderstands them and best knowes the minde of God in them 1 Cor. 2.11.14 16. and therefore consult with him and wee shall know the minde of God too This is true say they but how shall we consult with Gods Spirit I Answer we must doe it by prayer and heauenly meditation the Spirit being by name Christs substitute on earth for this businesse Iohn 14.25 26. to teach vs all things and to bring them to our remembrance And looke what our Sauiour did when he was present vpon earth Luke 24.32 45. he opened the Scriptures to the Disciples and opened their vnderstandings that they might conceiue them so doth the Spirit now in his absence he opens the Scriptures to vs our vnderstandings that we may vnderstand them know the meaning of them But haue ye he Spirit say the Papists Yea we haue the Spirit of God for God promiseth to giue his Spirit to those that aske him to the meanest as well as to the learnedest And therfore that is but a scoffe of theirs to say you that are a plaine simple man haue you the spirit Thirdly we must still haue an eye to the Analogy of faith that is to those knowne grounds that are contained in the Creede the ten Commandements and the Lords Prayer and not admitte of any sense to crosse them For they are the summe and marrow of Scriptures in fundamentall matters they are in effect nothing but Scripture itselfe onely they differ in manner that which is more largely set downe in Scripture is there set downe in a briefe forme that so our eye might the better be fixed on them And this rule the Apostle teacheth vs Rom. 12.6 to prophesie according to the portion or analogy of faith as if hee should say still haue an eye to that Fourthly we must vse all Industry diligence watchfulnesse and study in reading and hearing the Scripture these helps procure rare and excellent things in carnall businesses and so will doe much more in Gods businesse Labour for the meate which endureth to euerlasting life saith our Sauiour Iohn 6.27 Lastly make vse of the Iudgement of the Church herein and of holy men that haue written vpon the Scripture both old and new the Papists bely vs when they accuse vs that we scorne the iudgement of the Church and affect nothing but singularity and nouelty No we hearken to the true Church and are much ruled by her iudgement yet not to builde only or chiefelye thereon but to be instructed thereby and to bee well aduised before we dissent For who among men are to be beleeued but they of the Church who haue the promise of the truth and of the Spirit made to them alone In the third place we come to that which wee must do after we haue layde the Booke of God by And the first thing that we must do then is prayer to God for the pardon of our faylings and for a blessing on our labours for prayer must bee the first second and last duty we must begin and end with it Secondly meditation we must meditate of it in our hearts as Mary did the words of the
proportion in like cases Christ himselfe when hee came to teach saluation spake nothing but from the father Iohn 12.49 50. and whatsoeuer the Spirit doth teach hee receiued it from Christ Iohn 16.13 If Christ doe tye himselfe to teach those things and nothing but those things hee receiued from the Father and the Spirit nothing but those things he receiued from Christ then I hope the Church hath not greater liberty in respect of the Scripture then Christ in respect of his Father and the Spirit in respect of Christ Therefore as Christ spake nothing besides that hee heard of his Father and the Spirit nothing but that hee receiued from Christ so by proportion the Church is to speake nothing in matters of saluation besides Scripture Reas 6 Sixthly the Church is to do nothing heerein but by direction and assistance from the Spirit and as it is horrible presumption to say the contrary so the Papists themselues sometimes ingenuously confesse that the Testimony oâ— the truth consists in the holy Ghost and the Prelates iointly so that it is not in the Church alone without the Spirit And what doth the Spirit teach the Church any new Doctrines or Reuelations No but that which Christ hath reuealed before If ye compare Iohn 14.26 with Iohn 16.13 14 15. you shall finde that the holy Ghost whom Christ promiseth to send shall teach all things that Christ hath taught which beâ—ng the same which is in the Scripture then the Spirit teacheth the Church nothing besides Scripture And so the Church is able to decree nothing besides the Scripture because shee is able to doe nothing without the Spirit Lastly when things are decreed by the Church are Reas 7 we to receiue them hand ouer head or vpon tryall and examination If ye say haâ—d ouâ—r head without examination that were a gracelesse speech and vtterly vnlawfull being against the rules of the Word 1 Thess 5.21 Trye all things 1 Iohn 4.1 Trye the Spirits If then they must be receiued vpon tryall and Examination how must they be tryed and by what rule Eyther by the Iudgement of the present Church or by the Scripture If ye say by the Church that were to make her Iudge in her owne cause then it must bee examined by the Scripture as the men of Berea did Paules Doctrine Act 17.11 they searched the Scriptures daily whether the things were so as he taught So the things the Church decrees must bee tryed by Scripture and if that cannot approue them as being not there found they are to be reiected and the authority of the Church in imposing them to be disclaimed So we see in reason that the Church hath no power nor authority to decree anything or matter of substance in Religion â—yth 〈◊〉 faith oâ— for obedience without or besides Scripâ—â—â— The â—irst vs◠〈…〉 of reproofe of sundry Popish practises and positions not to name all For indeede if this point be well vnderstood it razeth and ouer throweth the very foundation of Popery Here then we see first that the Church cannot coyne any new Articles of faith why is any man so gracelesse to doe so yes the Papists doe so And howsoeuer many of them will not seeme to fauour it in word yet their practise makes them guilty of it Pope Pius the fourth propounds a Creede and tyes his children the Papists to it wherein after hee had set downe the twelue articles contained in the Nicene Creede he addeth twelue more of his owne concerning traditions Purgatory c. And these hee will haue acknowledged and vndoubtedly beleeued as the former and is not this to coyne new articles of faith Ob. But say they why may not we doe so as well as you that haue your articles of Religion and all reformed Churches haue their seuerall confessions wherein there are many things besides those in the Creede and yet professed and beleeued Answ as well as they I Answer It is not a like comparison for we though we doe beleeue many things that are not in the Creede yet wee beleeue nothing besides Scripture and that which is soundly proued by Scripture is to be beleeued as well as that in the Creede But theirs are such for the most part as haue little or no shew of Scripture for them but are matters besides Scriptures which they obtrude on the people meerely or at least principally by the authority of the Church But hath the Church then no authority about Articles of Faith newly to be made I Answer No But onely as thus if any article hath beene neglected obscured and layen hidden in former times the places of Scripture whereon it is grounded being not well vnderstood then the Church hath power to declare and publish it vpon the better vnderstanding of such places as it is proued by And this is not to make new articles of faith but to reuiue and renew those that were before and that not beside the word but with and by the word This may be cleared by an Instance The article of Iustification by Faith had lyen hidden for many yeeres before Christ came but when Christ and his Apostles came they reuiued it and yet made no new article of it but the same that was taught from the beginning of the world to come neerer home After that this doctrine was againe obscured lay hid for many yeeres till it pleased God to raise vp Luther and others which brought it forth to that cleare light that it was in in the Apostles times And is this to make new articles No but to reuiue and to bring to light that which had lyen hid a long time And thus far the Church may goe and no further The second Position is this that the Church cannot make any booke to be Canonicall Scripture which is not so of it selfe For this is to ordaine and decree matters of substance in Religion besides Scripture But do the Papists doe this yes they doe and therefore are here to bee reproued for it as being vtterly vnlawfull for them so to doe For first the number of Canonicall bookes are certaine as themselues confesse and therefore no authority can admit more Secondly if the Church hath power to make bookes that are Apocrypha Canonicall then also shee hath power aswell to reiect some that are Canonicall for hee that hath power to build hath also power to destroy And what were this but for the Church to mayme and mangle the Booke of God as shee list her selfe what an horrible wrong were this to God Thirdly the sheepe of Christ heare his voice they doe not make or frame it Lastly as a Gold smith takes a peece of gold and tries it whether it bee right or counterfeit by the touch stone and before he finds it to be true Gold he doth not make it true Gold for if he finde it to be counterfeit all the Gold smiths that are cannot make it true so must the Church cry which are Canonicall
bookes by the Scripture and not make any so of her selfe for this she cannot doe The third Position is this That as the Church cannot make any booke Canonicall which is not so of it selfe for she hath no power to deuise adde diminish or alter any part of Gods worship outward passages of Gods worship are much in her power as we shall see hereafter but that she may ordaine any part of his worship besides Scripture or affixe remission of sins or other supernaturall effects to the obseruations and ceremonies which she deuiseth all this is but will-worship hatefull to God and expresly forbidden Col. 2.23 Intolerable hath beene the presumption of the Church of Rome in both these For first they haue ordained besides Scripture Images satisfactons new Sacraments new intercessours new propitiatory sacrifices and sundry other parts of Gods worship and seruice Secondly euen to ceremonies of their owne deuising as to crossings processions ringing of Bels pennance and such like they haue ascribed forgiuenes of sinnes driuing away of Deuils and such like gracious effects wherein consists no small part of Gods worship The fourth point is concerning the customes of the Church custome we know preuailes much in matter of practice and many times they are very approuable and not to be varyed from but vpon good occasion yet in matters of Religion yeelding to customes hath bred much inconuenience as wee see amongst vs profaning the Sabbath by playing and walking in the streets and in the fields after the exercises is growen to such a custome as that men thinke it no sinne and so in other things And to speake plainely customes are but a carnall motiue apt to ouer sway the naturall man but of themselues besides Scripture they are no spirituall motiues to the true Beleeuer The ancient fathers tye vp customes in Religion thus short that they must be agreable to the truth so that where truth and customes agree there they are to be admitted else to be reiected Now what is truth Our Sauiour saith Gods Word is truth Iohn 17 17. then if there be any customes in matters of Religion besides the Scriptures which are the truth they must be abolished euen by the Iudgement of the Fathers whom the Papists would seeme to alleadge for these things yea but say they the Apostle Paul alleadgeth custome 1 Cor. 11.16 but how doth he alleadgeth them Against contentions because contentions are against the Word of God so that custome besides Scripture is nothing worth The last point is for matter of traditions Traditions are one mine Piller of Popery and if they leaue them once they will quickly leaue their Religion too Now if we vnderstand traditions in a general sense It intends the whole Doctrine of Saluation which from time to time hath beene deliuered from the fore fathers to the children of the Church And so we willingly embrace traditions as being the Doctrine contained in the word and so the speeches of many of the ancients are to bee expounded and doe make for traditions But in the particular sense as the Popish Church intends them that is vnwritten verities and matters besides Scripture then so there is no building on them If they be verities it is more then we know and being vnwritten we haue no warrant to receiue them to his point we say first eyther there were no such traditions at all or secondly if there were yet they were needlesse considering the sufficiency of the Scripture thirdly if they were needfull yet they were vncertaine lastly if they were certaine yet certainely they were but the words of men and not certainely the word of God First eyther there were none at all I meane for matter of substance yes say they for substance ye haue something by tradition as the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture c. We Answer wee haue not these by tradition for they may sufficiently be proued by good consequence out of the Scripture As first for the Baptisme of Infants we haue the example of our Sauiour in Marke 10.14 And secondly for the Canon of Scripture we haue that place 2 Tim. 3.16 the whole Scripture is giuen by Inspiration from God c. yea but what place in the word saith that so many bookes are Canonicall I Answer euery booke beares witnesse of it selfe and this place of them all that they are Canonicall Thirdly for the change of the Sabbath we haue Reu. 1.10 where it is called the Lords day so that we haue Scripture enough for these things to satisfie an humble minded man that is not contentious Secondly if there were any such yet they were needlesse for supposing the sufficiency of Scripture which we haue proued before what neede vnwritten traditions besides Scripture Indeed before the Word of saluation was committed to writing It was needfull that it should be deliuered by word of mouth from man to man but the word being now written and hauing beene now written these 1610. yeeres and as much written as euer shall be what haue we to doe with traditions besides Scripture Thirdly if they were necessary yet they are vncertaine for how shall I know that the Apostles deliuered ought by tradition or that the Churches after them be they either de facto or de iure For that which is alleadged from the Apostle in the 2 Thess 2.15 keepe the Instructions yee haue bin taught eyther by word or by Epistle whereupon they say the Apostle left traditions and Epistle I Answere these words doe not imply any diuersity in the things he taught but onely in the manner of deliuery looke what he preacht he writte And whatsoeuer can be alleaged for the Churches after them is but the testimony of man we must know it by history and what certainety is there in that to repose my Saluation vpon Lastly if they were certaine yet all this while they were but certaine the traditions of men and certainely not the Word of God And therefore here is the damnable presumption of the Papists that they by name call them the Word of God vnwritten equall them both in authority to binde the conscience in necessity to be beleeued and obeyed with the written word common sence and reason which is endued but with the least touch of Religion will easily decide this controuersie If we adde heere to determination of councels consent of fathers decrees of Popes and other patches and faynings of Popish Religion the conclusion must be this that either there were none such or if there were they were not beside Scripture but according to it or else if they were besides Scripture then they were no matter of substances nor Saluation nor to be receiued as such The second Vse is for Instruction to teach vs what Vse 2 it is that our faith must be framed by and what euery truth is to be tryed by And that is
Secondly I answer that it was so at the first too Luther and others first spreading the Gospell First some of our owne loued beleeued and embraced it by their preaching and then they perswaded others And I know not how our English at Amsterdam can shew any better calling to their Church But they except and say that in England our Church was gathered by proclamation and by the sound of a Trumpet as in Queene Elizabeths dayes so was done by compulsion and was not voluntary I Answer first some did come voluntarily and gladly and therfore at least for them it was a true constitution Secondly the compulsion that was vsed was onely to the outward meanes not to the faith and that is very â—ustifiable Iosiah compelled ill that were found in Israel to serue the Lord their God 2 Chron. 34.33 But they say that was at the restoring not at the planting of a Church I Answer I see no Reason but that it is as lawfull in the one as in the other and therefore if it destroy not the true restoring why should it destroy the true planting But we say Queene Elizabeths Act was a restoring too for I hope wee had a true Church here in Queene Maries time though vnder persecution And I am sure then there was no compulsion to ouâ— religion nor such Gouernment Seruice ministry or people amongst the Protestants as they now except against and therfore it was a restoring Put case the Separatists haue any children or seruants that are negligent cold and backward in frequenting holy Assemblies or performing religious Duties publique or priuate and vpon admontion they will not reforme what will they doe in this case Will they vtterly cast them off or rather will they not punish them and thereby compell them to the outward meanes and to obedience thereunto wherein if God doe blesse their labours so that through his mercy such children or Seruants doe afterwards labour in the meanes soundly and conscionably shall this bee nought because they were brought thereto by compulsion No surely It is great comfort to the compellers that they tooke that course and it is great comfort to the compelled that they were so dealt withall So the compulsion vsed in restoring the Church in Queene Elizabeths time was lawfull and good against all their clamours and exceptions Secondly they except against the Government of our Church and say that wee haue a false gouernment and therefore a false Church But the consequence is false for then it must follow that a true Gouernment makes a true Church which is not true The Antecedent is false too If they had said it makes a faulty Church they had said true But that it makes a false Anti-Christian Church and I know not what it is a meere slander But say they your officers bee Anti-christian I answer the cheifest officers and those that be most spurnd at are the Bishops And they were before Anti-Christ Thirdly they except against our Seruice of God they say wee haue a false Seruice of God and therefore a false Church I Answer if they meane onely some part of our Seruice as they haue no colour so to traduce it all then the Consequence is false but if they meane all then the Antecedent is notoriously vntrue No part of our Seruice of God can be proued false it being performed of those that are truely religious amongst vs in truth and vnderstanding and affection They except first say they it is carnall I answer happly in some those that haue carnall mindes it is so but it is neither so in it selfe nor so in the conscionable performers thereof The Lord being one God an eternall infinite Spirit our hearts and spirits are lifted vp to beleeue in him to goe to him to cry and call vpon him in his Sonne Secondly they say It is Idolatrous your Seruice booke being your Idoll say they I answer that is no Idoll nor our Seruice thereby Idolatry Thirdly they say we haue a will worship inuented by man I answer wee worship not God by any inuentions of our owne or other mens as parts of his worship but onely as outward Carriages thereof And these also are such as our Church is perswaded are agreeable to these generall Rules of Decency and Order which God hath prescribed in his Word Fourthly they except against our stinted Prayers I answer them hath not the Church alwayes vsed stinted Prayers looke into these Scriptures and yee shall finde it so Numb 6.23 there was a stinted prayer appointed to Aaron and his Sons to blesse the Children of Israel withall Thus shall you blesse the Lord blesse thee and keepe thee c Deut. 26.3 to the 15. there is a forme of Confession and Prayer set downe which the people were to vse when they brought the first fruites 1 Chron. 16.7 to the 36. there is a Psalme which Dauid did appoint to giue thankes vnto the Lord by the hand of Asaph his Brethren Praise the Lord and call vpon his Name c And Psal 92. is intituled a Psalme for the Sabboth appointed to bee sung that day And our Sauiour Christ himselfe appoints a stinted Prayer Luk. 11.2 when ye pray say Our Father c And likewise himselfe vseth a stinted Prayer Matth. 26.44 and hee prayed the third time saying the same words And therefore stinted Prayer in it selfe is no sinne If they reply that they were so directed by the holy Ghost yet that is no let to vs for their conceiued prayers were also directly from the holy Ghost after a speciall manner yet that is no reason but that we may vse conceiued prayers though they be not so specially from the Spirit as theirs And yet we are not so confined to those set prayers but that we may and do in euery particular congregation before and after preaching inlarge adde alter and supply as occasion requires and that as freely zealously and spiritually as any may doe in other Churches yea but say they your Seruice was all taken out of the Portesse or Masse booke contrary to Gods Commandement Leuit. 18.2.3 Deut. 12.30 c I answer it is well knowne that the Church of Rome hath been a true and sound Church and it is knowne that in that time there was some forme of publike prayer and administration of the Sacraments in vse amongst them And as that Church fell by little and little from her integrity so that forme by little and little was corrupted Now the Church being to be reformed 〈…〉 was to bee reformed too and so it was that which was idolatrous and superstitious was cast out and that which was profitable was retayned partly for peace sake that the better sort might still bee held within the Communion of the Church but specially because it was of good vse euen before Popery so that we take nothing from them but what may in a charitable construction be well endured That which is most questioned is the crosse in Baptisme which we
vnto vs the sufficiency Scripâ— Thirdly such as forbid any addition to or detraction from the Scripture Fourthly such as condemne all Doctrine taught either without or besides the Scripture Rhemists 15 Acts â— The Papists say the church may coyne new articles of faith What authority the Church hath about articles of Faith Hyper 6â— Hyper 54. Secondly that the Church make any booke to bee Canonicall Scripture Which the Papists hould this confuted by diuers reasons Thirdly that the Church hath power to deuise adde diminish or alter any part of Gods worship which the Church of Rome hath done prooued by diuerse things Fourthly concerning customes The fathers iudgement concerning customes Fifthly concerning traditions How and in what sense tradition is to bee receiued Answers to the Popish tenent concerning tradititions Answer 1. Ob. Answer wherin is shewed that the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture and are not had by tradition but proued by good consequence out of the Scripture Answ 2. Answ 3. Their proofe out of 2 Thes 2.15 Answe Answ 4. The scripture the so onely rule of saith acknowledged to bee by all Churches generally Secondly the Scripture is the onely tryall of euery truth How euery matter of substance is to be found in the Scripture Concerning Churches power in matters of circumstance and they are of two sortes one of miracles and what is to be helde concerning the same Secondly of discipline and this is of two sorts either matter of dâ—scipline which is spoken of before or secondly matter of ceremonies and what the church hath power to doe therein The bounds the Church is to keepe in ordaining matters of ceremony 1. 2. Vse 2. 1. The ninth generall point concerning the Church viz. the application of all that hath bin spoken to all visible Churches in christendome that I know of The generall diuision of all churches that haue beene or are since our Sauiours time into Easterne and WesteÌ„rne and this according to their scâ—tuation Secondly according to their language and so some be greek and some latin Churches VVhether Schismaticall or hereticall Churches may be accounted true visible Churches What a Schismatike church is Hereticall Churches First what they are and when any particular man is to be reputed an Heretike Heresies of 2. sorts first such as ouerthrow the foundation What this fundation is Resol Those that deny directly this foundation or any part thereof cease to bee Christians and are no more visible Churcher The Greeke Churches be here spoken of and what weare to thinke of them 1. of the Greeke Churches generally disperse in most at the Easterne parts of the world Ortelius 100. Ortelius 97. 98. 108. Secondly the Greeke Churches which are more particularly and properly so called and what we are to hold of them deliuered in an obseruation Doct. The mayne error of the Greeke Churches The Greeke Churches better then the Popish-Church The Papists vnchatarible censuring the Greeke Churches answered The Greeke Churches not guâ—lty of Schisme from Rome The Greeke Churches neuer subiect to the Romane Church One note of the Church as the Papists account it is found in the Greeke Church viz succession of Bishops The goodnes of God in perseruing of his Churches seene in the Greeke Churches vnder the Turke The miseries of the Greeke Church vnder the Turke in many particulars in regard of their persecutions in regard of the Religion of the Turks The Religion of the Turks 1. a pestilent Religion directly opposite to Christ 2. It ouerspreadeth a great part of the knowne world 3. It is a pleasing Religion For what it was that the Lord suffered such famous Churches to come to ruine applied to vs. The Western churches and first of those that acknowledge the Pope their head as the Church of Rome and those that hold with her and what maâ— be said and held of her deliuered in two obseruations The church of Rome as now it standeth may in some sense be reputed a true visible Church A differenâ—e betweene the papacy or the popâ—sh â—action and some better spirits amongst them in regard of whom the whole may be called a true Church The popish church doth not directly deny any part of the fundation but in outward shew of words affirme it The church of Rome hath beene a true Church The Papists by their Doctrine of iustification by workes must ouerthrow the foundation they by this ouer throw Christ not directly but by consequence Quest Answ It is not so great a sin to deny Christ directly as by consequence yet hee that doth this deserueth to be cut off from Gods mercy The Church of Rome compared with the Church of Israel 2. with the Church of the Iewes in our Sauiours times With the Church of Galatia Circumcision doth as neerely by consequence cut off from Christ as iustification by workes with the of Church Sardis Baptisme a true Sacrament in Rome and rightly administred there for the substance of it Those that were Baptised in the Church of Rome were lawfully Baptised Ob 1. Answ Ob. 2. Answ The ordinati of our Ministers from the Church of Rome and yet a lawfull ordination The question where the Church was before Luthers time answered The inconuenience preuented by acknowledging that the Church of Rome may be accounted a true Church What to thinke of our fathers that liued in the Popish Church They of the Popish Chuâ—ch are to â—e â—udâ—ed rather mis-beleeuers then vnbeleeuers The 2. Obseruation wherein is further delired what may be sayd and held further of the church of Rome The Church of Rome so corrupt that it is not lawfull to ioyne with her This that is spoken against thee is in respect of the Pope and Popish factors Corruption of the Church of Rome reduced to 2. sorts 1. matter of Doctrine reduced to 1. part of the Doctrine Foure heads 1 concerning Scriptures And their error therein Three things 1 denying the sufficiency of the Scripture 2 Perâ—erting the truth of the Scripture 3 Disanulling the authorâ—ty and credit of the Scripture many wayes 1 teaching the apochryphaâ—l bookes to be canonicall Scripture Secondly equalling traditions of men with the written word of God Thirdly preferring the authority of the Church aboue the Scripture Two heads wherein they orre in matter of Doctrine viz concerning the direct offices of the Mediator The Papists say there bee many mediators betwixt God and man The distinction of mediators of intercession and redemption answered Two things in a Mediator To be mediator of intercession is peculiar to Christ as well as to be mediator of redemption The popish shâ—ft off praying to the Saints not as helpers but as intercessor Answered The popish reason for praying to the Saints departed drawn from our desiâ—ing the Saints on earth to pray for vs Answered The third head wherein the church of Rome erreth in doctrine and that is concerning Images The church of Rome an abominable whore deseruing