Christs mysticall Body and by the Lords Supper we are nourished in this Body which is his Church Now all these three outward meanes are laid downe together Matth. 28.19 Goe teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Goe that is spoken to the Apostles Teach there is the Word and Baptize there are the Sacraments one exprest the other implyed These are the instrumentall causes without vs. Now the instrumentall causes within vs are first repentance Act. 11.18 God hath granted to the Gentiles Repentance to life Secondly faith Act. 15.9 And he put no difference betwixt vs and them after that by faith he had purified their hearts And lastly and principally Gods Spirit that is the testimony of Gods Spirit in our hearts whereby we are perswaded of Gods loue and fauour 1 Cor. 2.12 We haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen to vs of God And all these sixe instrumentall meanes inward and outward are laid downe together in the second of the Acts in the case of the first Church that was planted after our Sauiours Ascension from the fourteene verse to the six and thirtie there is their Minister and the Word his Sermon Then Peter life vp his voice c. Then there are their Sacraments first Baptisme in the 38. and 41. verses Then they that gladly receiued the Word were baptized c. and the Lords Supper in the 42. and 46. verses and they continued in the Apostles Doctrine and fellowship and breaking of bread c. there are the outward causes So likewise the inward as first there is Repentance vers 37. and 38. They were pricked in their hearts then secondly there was Faith too as in the 41. and 44. verses They that gladly receiued his Word and all that beleeued c. And lastly there was the Spirit of God for in the seuenteenth verse it is said that it was prophesied before of them that God would powre out his Spirit vpon them And in the 38. verse the Apostle bids them repent and be baptized c. and yee shall receiue the gift of the holy Ghost so that they repenting and beleeuing did receiue the gift of the holy Ghost So these are the instrumentall causes or meanes of the being of the Church The next cause is the materiall cause and that is the people of God Saints by calling 1 Cor. 1.2 The members of the body of Christ 1 Cor. 12.27 Citizens with the Saints c. Ephes 2.19 As members are the matter of the body and Citizens the matter of a City so the members of Christ are the matter of the body of Christ which is his Church Fourthly the formall cause of the being of the Church and that is inward and outward that which is inward is the effectuall calling and gathering of Gods people to Christ when the faithfull are perswaded in their hearts to beleeue and obey the Gospell of Christ the outward formall cause that is their ioynt and publike profession of the sauing faith and the outward communion that they hold in the meanes of grace both for duties of piety to God and of charity each to other yee shall find both these in the case of the Church at Ierusalem Act. 2. first their effectuall calling which is their inward formall cause that is laid downe in the 37 38 41 and 44. verses they were pricked in their hearts repented baptized added to the Church c. there is their effectual calling Their outward formall cause that is set downe in the 41 42 44 45 46. verses They continued in the Apostles Doctrine and fellowship c. and had all things common c. there is their ioynt and publike profession of the sauing faith and their outward communion These are the materiall causes of the Church Lastly the finall cause of the Church which is the end of a Church and that is to bee considered in many respects first in respect of Gods glory that some of Adams seede might glorifie the Lord God here in his Church by beleeuing obeying calling vpon him and hereafter in heauen singing euerlasting prayses to his glory Rom. 9.23 That he might declare the riches of his glory on the vessels of mercy which he hath prepared to glory Secondly the finall cause of the Church is in respect of the faithfull themselues and of their saluation and glory for God will not haue all mankinde cast away as they well deserued but some he would haue of his free grace and mercy to obtaine saluation and glory by Iesus Christ 2 Thes 2.14 and to receiue the end of their faith which is the saluation of their soules 1 Pet. 1.9 Thirdly the finall cause of the Church is in respect of the truth of God that the same might be embraced and maintained and kept aliue on earth that some men might not onely know the truth but beleeue it and liue in the obedience of it and also that the Scriptures the records of truth might be safely preserued first that the body of the Scriptures might not bee mangled or torne by Heretikes secondly that the sense of the Scripture might not bee depraued by the enemies of it lastly that the Scriptures might not bee as a sealed booke but that there might bee some on earth to interpret it and to teach it and that it might be openly taught and practised on earth this is one end of Gods Church Fourthly the finall cause of the Church is in regard of the wicked that they might bee left without excuse when as the pretious truth of God is propounded to them by his Ministers and by his Church and when as they denie it as false or contemne it or at least carelesly neglect it as a vile thing not worth hearkening to that then they might iustly perish in their owne wilfulnesse Thus you haue heard concerning the causes of the being of the Church both of those that cause it directly and of themselues and also such as cause it not of themselues directly but onely as by the way being ouer-ruled by God to that end Wee will draw it into an Obseruation Doctr. we heard first that God is the efficient cause of his Church and all other causes are from him he note then is this That howsoeuer there bee many things in the world which concurre and haue a great hand in the causing and constituting of a Church yet the cause of all causes is the Lord himselfe and indeed he is all in all in it this is so in all other things that God is all in all in them specially it is so in the Church as first that being more specially respected of God than any thing else and secondly as the Church depending more neerely vpon him then any thing else in the world Ephes 4.6 the Apostle speaking there of the Church saith There is one God and Father of
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
Hezekiah sent forth messengers throughout all Israel and Iudah with godly letters for the keeping of the Passeouer and the wicked laughed them to scorne but the Text notes in the twelfth Verse that the hand of God was in Iudah so that he gaue them one heart to doe the Commandement of the King The King might haue commanded long enough yet if God had not giuen the people a heart they would neuer haue obeyed him so that all other meanes are vtterly voide yea nothing without God 1 Co. 3.7 Neither is he that planteth any thing nor he that watereth but God that giueth the increase Now if God giues vs these outward instrumentall Causes of the being of his Church hee giues vs the inward much more as Repentance and Faith and principally the chiefe of all Gods Spirit is giuen vs meerely and freely of God 2 Cor. 1.22 Who hath also sealed vs and giuen vs the earnest of his Spirit in our hearts So that wee see the instrumentall causes of the Church both inward and outward are of God So also the materiall cause that is of God too 1 Cor. 3.9 Ye are Gods building saith the Apostle The formall cause that is of God also the outward formall cause which is our ioynt and publike profession of the faith 1 Cor. 12.3 No man can say that Iesus is the Lord but by the holy Ghost specially the inward formall cause is of God 1 Cor. 1.9 Wee are called of God to the fellowship of his Sonne Iesus Christ Lastly the finall cause that is of God too Gods Word labours husbandry ordinances Church c. are not onely of and from him as he being the efficient cause of them but also for him and his glory as he being the finall cause of them So likewise if we cast our eyes on the by-causes of the Church God is all in all euen in them too yea extraordinarily in these so that hee seemes rather to haue a greater hand in these than in the rest that God should make persecution which tends of it selfe to the destruction of the Church to bee a cause of the being of the Church this then shewes that God is all in all in causing his Church So much for the Reasons The vses are these First Vse is for instruction to teach vs Vse 1 that seeing the Lord is all in all in causing his Church then let him be reuerently and ingenuously acknowledged so to be And in that respect First let such congregations as haue tasted Gods bounty in this kind ascribe all the honour and praise and glory of that their blessed state to him alone and that which I say of whole congregations let euery one in particular practise and that both for the congregation and specially for himselfe We must not dote on the meanes though they be singular helpes vnder God the Ministers gifts nor any other thing the Church hath it must not bee doated vpon It is true that wee must esteeme highly of them and labour for the good of them and acknowledge what benefit we haue receiued from them and be thankefull to them yet still I say it is all the Lords doing and let him haue all the glory of them and if euer there should such a presumptuous thought come into our heads of doating vpon them we must euer haue that in a readinesse in our minds which the Apostle speakes 1 Cor. 3.5 They are but ministers by whom we beleeued let God haue the honor and praise of all that the Church hath for it is all his doing Secondly as this should stirre vs vp to thankfulnesse for the good we haue already receiued so it should stirre vs vp to prayer and continuall calling vpon God that he would bee pleased in his good time to afford the meanes of his Church where they are wanting And that where they are there God who is all in all in his Church would bee pleased to confirme increase and continue them for euer that so he may haue a Church there to the worlds end Alas what is it to haue care for our selues onely as Iosiah had Lord saith hee let there be peace in my dayes but we must haue a care of our posterity and pray that God would continue his Church to them too and this is a necessary duty both for Ministers and People and that each for himselfe and one for another the Minister hee is to pray for himselfe that the Lord would open his mouth and sanctifie his heart and affections that he may preach powerfully and effectually and for the people that they may bee teachable and tractable humble willing and ready to vnderstand and beleeue obey and practise that which they are taught And so likewise the people they are to pray for their Minister and for themselues too that God would open their Ministers mouth and sanctifie his heart and affections that he might preach powerfully and effectually to them and also that they might haue teachable hearts ready and willing to heare and to obey and that God would water their hearts with his Spirit that they may be fruitfull Thirdly this should stirre vs vp to vse the meanes profitably which are the causes of the Church let them not be vnprofitable towards vs much lesse let them bee contemned of vs but let vs make a good vse of them as of Gods speciall ordinances which hee will surely reuenge if we contemne them Doth the Lord bend himselfe wholly and all his forces as it were to make vs vnderstanding wise and obedient and to bring vs to himselfe and shall wee neglect so great saluation and not make vse of it to bee brought vnto God Doe not receiue such a pretious grace of God in vaine but embrace it take the opportunitie of it now is the accepted time now is the day of saluation now God stands at the doore and knockes now the Table is prepared the victuals are ready and the Guests are called therefore let vs now quicken vp our selues let vs take hold on the promise of Grace and let vs receiue the Word not as the word of man but as it is indeed the Word of the eternall God powerfull to saue vs if we beleeue and obey it or else if wee refuse and contemne it powerfull to condemne vs and to cast vs headlong into hell Vse 2 The second vse is matter of comfort to vs seeing God is all in all in constituting his Church then it assures vs of the welfare of the Church it shall goe well with the Church although Satan bend all his forces against it though the wicked maligne and persecute it God is for it who can be against it It is of God and therefore it shall stand in despight of Satan and all his forces It is God that plants his vine who can roote it out He makes a hedge about it who can breake it downe Yea God is a wall of fire about his Church therefore whosoeuer comes neere to hurt it shall be consumed
of excellent vse and hath not beene handled to the full by any Diuine therefore I will stand the more vpon it That which I purpose to speake hereof I will reduce to these three heads First I will shew what manner of Communion this is Secondly wherein it consistes Thirdly how farre forth it is to bee extended and inlarged First what manner of vnion it is It is spirituall answerable to that which they all haue with Christ their Head for looke how they Communicate with their Head Christ such is their Communion one with another but that is a spirituall Communion and so is this And it is spirituall in many senses First as the Spirit being the Authour and cause of this fellowship whence it proceedes by one Spirit we are all baptised into one body saith the Apostle 1. Cor. 12.13 Secondly it is spirituall as the Spirit being the Common center and Point wherein all the Faithfull meete together and this is it the Apostle saith in that 1. Cor. 12.13 later end of the Verse and haue beene all made to drinke into one Spirit Lastly it is spirituall in regard that all those things wherein they Communicate are meerely Spirituall or at least Communicated in for some spirituall occasion or respect they haue also a Ciuill Communion as other men which being sanctified vnto them by the Word and Spirit and Prayer is in some sense spirituall too but else it is rather a Communion of men then of Saints The second point is wherein this Communion consists It consists in two things First in a certaine Communion of state which they haue Secondly in a Communion of practise which they exercise First they haue a Communion of state and here wee haue many things to consider For first they haue a Communion of state in respect of their substance of state they haue all one Calling Ephes 4.1 they are all called to be Saints that is they are all and euery one Christians Saints they are all Gods people they are all Godâ— house they are all Gods building they are all Gods Children Gal. 3.26 the sonnes of God through faith in Christ and they are all and euery one of them members of Gods Church Secondly they haue a Communion of state in regard of the Authour and cause of their state they haue all one and the same Father one and the same Redeemer one and the same sanctifier Thirdly they haue a Communion of state in regard of the meanes of saluation they haue all one and the same Common meanes of Saluation they haue the same Word and the same Sacraments the same Ministry to bee taught by and the same Church to liue in Fourthly they haue a Communion of state in regard of their Priuiledges they haue all the same Priuiledges they haue all interest into Gods promises they haue all accesse to God all right to heauen they haue all the same Liberties Royalties gifts and graces they haue all the same Election Iustification Sanctification and glorification all haue these though they partake not in them all alike but euery one in his degree and measure Fifthly they haue the same Duties for euery one of them to practise the same Repentance Patience Obedience Mortification Loue Prayer Peace and Faith and hence it is that their faith is called the Common faith Tit. 1.4 Sixtly they haue the same lawes to liue vnder and to bee gouerned by the former and the later Testament shewing them what they should doe or leaue vndone as also how and when and where to doe it or leaue it vndone Seuenthly they haue the same way to walke in namely that narrow and straight way that leadeth to eternall life Eighthly they haue all the same common enemies to fight against Sinne Satan the World the Flesh Persecutors Afflictions and Accusations of Conscience that which is Enemy to one of them is enemy to them all Ninthly they haue all the same end to aime at the same Kingdome prepared for one is prepared for all Matth. 25.34 and the same Crowne of Righteousnesse 2. Tim. 4.8 and the same glory 1. Pet. 5.1 Lastly the whole Course of their saluation from the beginning to the end is common to them all alike and therefore it is called the Common saluation Iude. 3. And thus they haue a Communion of state in these respects Secondly they haue a Communion of practise that is they exercise and practise this Communion I will make it plaine by this comparison Seruants of one Family and members of one and the same Citie or corporation as they haue a Communion of state which all partake in the same lawes and the same Priuiledges c. so also if they willingly Communicate with each other for the mutuall helpe and benefit one of another then they haue a Communion of practise too and this Communion is generall and particular First generall they all alike participate in the same rights and dangers benefits and Crosses they worship alike they pray alike they loue and heare and receiue and vse and beleeue and doe and suffer alike and handle the meanes alike and profit alike though with some difference of measure or other circumstance or smaller matter yet in effect and substance it is the same as they haue the same way of Saluation so the same steps are troden by them all in that way as they haue the same enemies so they manage the same Fight fighting together against their enemies Philip. 1.27 vnder the same Captaine Iesus Christ with the same weapons Ephes 6.11 the whole armour of God Take them any way outwardly or inwardly they haue a Communion of practise Take them outwardly they all make the same profession Act. 2.42.46 they continued in the Apostles Doctrine and fellowship c. And they continued daily with one accord in the Temple Take them inwardly and they haue all the same heatt and the same minde Act. 4.32 And the multitude of them that beleeued were of one heart and of one Soule c. so that which way soeuer you take them they haue a Communion of practise as well as of state It is true that sometime they faile in the performance of these things through their owne weakenesse and Satans malice but yet this is their reach and desire and true endeauour Secondly as they haue a Communion of practise in generall so likewise they haue it in particular as euery one hath a seuerall portion by himselfe so they doe not keep it to themselues but are still in a readinesse to imploy it to the Common good of the rest And this diuers wayes first in regard of their gifts it is so secondly for their wants thirdly for their doings fourthly for their sufferings fiftly for their affections Lastly in regard of themselues and all they haue they doe imploy all for the good of the rest and so haue a Communion of practise in particular First in regard of their gifts if they haue the gifts
all which is aboue all and through all and in you all And in the 1 Cor. 12.6 the Apostle speaking of the edification of the Church vseth the very word in the note There are diuersities of operations saith he but God is the same which worketh all in all And this we shall find to bee the voyce of Gods Church Psal 95 6 7 8. Come say they let vs worship and fall downe before the Lord our Maker c. hee is our Lord our Maker our God and wee are his people of his pasture his sheepe of his hand Why but all other are his people Yea but we are his people after a speciall manner Ephes 2.10 Wee are his workmanship But you will say so are all things else Yea but we are another kind of workmanship wee are created in Christ Iesus vnto good workes we haue not onely our being but our well-being from him hee hath not onely created vs as men but re-created vs or regenerated vs as new men wherein howsoeuer many things concurre as the Word and Sacraments c. yet all is his doing hee is the worker of it he is all in all Let vs inlarge our thoughts in this point that God is all in all in causing of his Church and let vs consider first how euery one of the three persons in the Trinitie haue a speciall and an effectuall hand herein First God the Father the first person he hath a speciall hand in it Ioh. 6.44 No man can come vnto me except the Father which sent mee draw him So likewise the second person Iesus Christ hee hath a speciall hand in it Ioh. 14.6 No man commeth vnto the Father but by me So likewise the third person the holy Ghost he hath a speciall hand in it 1 Cor. 12.3 No man can say that is by a true perswasion that Iesus is the Lord but by the holy Ghost God the Father he loues the world and in that loue of his hee decreed that such and such should be gathered to his Church and so be saued and also in that loue sends his Sonne to redeeme vs and to pay our ransome and giues vs his Spirit to sanctifie and to comfort vs that are his Church So likewise Christ Iesus hee loues the Church and in this loue of his comes downe from heauen and takes our nature and our sinnes and our punishment vpon him and layes downe his life for vs that hee might purchase the Church with his owne blood as the Apostle speakes Act. 20.28 and incorporates vs into himselfe and makes vs bone of his bone and flesh of his flesh Ephes 5.30 and brings vs to his Father Ioh. 14.6 So likewise the holy Ghost he loues them and in that loue which hee carries to them hee comes and dwels in them and enlightens them gouernes them and frames them to obedience sanctifies them and applyes the meanes of grace to the particular conscience of euery one of them hee makes them apprehensiue of that course whereby they are saued and applyes it vnto them 1 Cor. 2.10 12. Secondly euery part and seuerall worke that tends to our saluation is of God as first Election that is from God Ephes 1.4 He hath chosen vs in him c. so our Calling is from him Rom. 8.30 Whom he predestinated them also he called likewise our regeneration is from him Ioh. 1.13 Which are borne not of blood nor of the will of the flesh nor of the will of man but of God So also our teaching is of God Ioh. 6.45 They shall be all taught of God Our iustification is also of him Rom. 8.33 It is God that iustifieth Lastly our sanctification is from him 1 Thes 5.23 Now the very God of peace sanctifie you throughout c. So that euery seuerall worke that tends to our saluation is of God Lastly euery seuerall meanes both within vs and without vs is Gods doing but of this we shall speake in the Reasons and therefore we will now come to them Reas 1 The Reasons are these God is all in all in his Church First because the Church is Gods House 1 Tim. 3.15 now who should build a House for God but God himselfe Reas 2 Secondly the visible Church is a meanes to worship God by Deut. 12.11 Where God puts his name there he will be worshipped Now who shall or can prescribe Gods worship but himselfe therefore he is all in all in his Church Reas 3 Thirdly the living members of the Church are Gods adopted Sonnes members of Christs mysticall body Kings and Priests unto God in all which the like causes God is most sensibly all in all in his Church for hee makes them Kings and Priests c. Revel 1.6 Fourthly to be made a Church or a true member thereof Reas 4 is altogether a worke wrought vpon the heart now God onely workes upon the heart all other meanes and instruments are excluded but onely so farre as they are assisted by him Lastly consider the efficient cause in comparison to all Reas 5 other causes and then it will appeare plainely that the cause of all causes is the Lord himselfe First the efficient cause is God himselfe yea and hee alone which is proofe enough that God is all in all Secondly the instrumentall causes they are wholly and onely of him First for the outward causes as the Word Sacraments Ministers and Gifts First God ordaines them and giues them their being and therefore they are called Gods Word and Gods Sacraments and Gods Ministers and Gods Gifts Eph. 4.11 12. he hath giuen some to be Apostles some to be Prophets and some to be Euangelists and some Pastors and Teachers for the gathering of his Saints for the worke of the ministery c. Secondly he vouchsafeth the presence and tender of them to such persons and places where hee would haue his Church to be as we may see Act. 16.6 Paul Silas were forbidden by the holy Ghost to preach the Word in Asia and Vers 7. the Spirit suffered them not to goe into Bithynia And in the tenth Verse it is said they went into Macedonia being assured that the Lord had called them to preach the Gospell there Sometimes God restrayneth the meanes from some and enlargeth them to others as Matth. 10.5 Goe not into the way of the Gentiles compared with Act. 13.46 47. It was necessary saith the Apostle to the Iewes there that the Word of God should first haue been preached vnto you but seeing ye put it from you and iudge your selues vnworthy of euerlasting life Lo we turne to the Gentiles for so hath the Lord commanded vs c. Lastly God giues the successe and blessing to the meanes and so makes them effectuall 1 Cor. 3.5 6. Paul planteth and Apollo watereth but it is God that giueth the increase And Act. 11.21 the hand of the Lord was with them so that a great number beleeued and turned to the Lord. 2 Chron. 30. from the sixth to the twelfth verse
and burnt vp God waters it and makes it fruitfull who shall hinder the growth and increase thereof Surely God will not suffer his owne worke to be hindred by any power in the world If this were well considered it would dismay the aduersaries of the Church and euen daunt Satan himselfe for they know before-hand that they are fighters against God yea against his speciall hand and therefore it is impossible that they should preuaile The wicked after the Flood when they built the Tower of Babel they fought against God but they could not preuaile it turned to their confusion but these fight against God in a speciall manner And therefore this is our comfort they shal neuer preuaile though they band themselues together against the Lord and against his Church yet all they doe is but the imagination of a vaine thing because it is against God and against his people This should comfort the faithfull in all their persecutions temptations and distresses whatsoeuer because that they are built by Gods owne hand and therefore like Mount Sion they shall stand fast for euer and neuer be remoued and likewise they are continually assisted by Gods hand so that their enemies cannot hurt them as the Mountaines are about Ierusalem so the Lord is about his people from henceforth and for euer Psal 125.1 2. So much of the first obseruation arising from the causes of the Church The next Point arising hence is this That wheresoeuer Doct. 2 the true causes of a true Church are effectuall and that by the ordinary blessing of God they haue their due successe there certainely is a true visible Church First I say where they are effectuall for sometimes the causes may bee present yet not effectuall or at least very little effectuall but where they are effectuall onely there they cause a Church Secondly I say by the ordinary blessing of God for extraordinary blessing and successe doth not sufficiently proue a true visible Church The point is cleare in the case of the Church Act. 2. from the beginning to the end the causes of a Church were there as wee shewed before and they were effectuall Vers 41. They were added to the Church and it was ordinarily effectuall Verse 47. The Lord added to the Church from day to day c. and therefore there was a true Church and so it is called in that verse 47. And so it was in the case of the Church of Antioch Act. 11. from 20. to 26. verse there was the meanes the Word and the Ministers of it and it was effectuall for they beleeued and it was ordinarily effectuall for a great number beleeued and turned to the Lord and therefore they were a Church and were also so called vers 26. So likewise in the 1 Cor. 1.2 Vnto the Church of God which is at Corinthus to them that are sanctified in Christ Iesus Saints by calling c. They had a Calling then and this was effectuall for they were sanctified in Christ Iesus and so were a true Church The case was thus in the seuen Churches Reuel 1.16 to the end of the Chapter there were the seuen golden Candlesticks that is seuen true visible Churches and there was the Sonne of man that is Christ walking in the middst of them and there were the Starres that is his Ministers vpholden in his right hand and a two-edged sword came out of his mouth that is his Word and the power thereof for so the Word is compared to a two-edged sword Heb 4.12 And these were effectuall too the Starres were vpholden and it was a sharpe two-edged sword so where these are thus effectuall there is a golden Candlesticke that is a true visible Church Reas 1 The Reasons of the point are these First the cause doth alwayes proue the effect necessarily where it hath her worke and is not resisted now here are the causes of a true Church and their worke is not resisted therefore here is the effect too that is a true visible Church Secondly where these causes are there is the definition Reas 2 of a true visible Church that is a company of people professing ioyntly the sauing truth Now where these are there is a true visible Church Thirdly whosoeuer liues in such a Church where these Reas 3 causes are walking in truth and sinceritie and being carefull and conscionable to obey these meanes he is certainely saued and on the contrary whosoeuer liues out of such a Church and doth not obey these meanes ordinarily hee cannot be saued then where these are must needs be a true Church for without the Church ordinarily there is no saluation But our Aduersaries that we haue principally to deale against in this case confesse it that the Word and Sacraments are the instruments and meanes of constituting the Church and conseruing it therefore we will stand no longer on the proofes and grounds of the point The Vses are these First this serues to iustifie our Church Vse 1 to be a true visible Church against the separation that deny it for by this it appeares we haue a true Church because that we haue the causes of a true Church and because they are effectuall yea and ordinarily effectuall amongst vs. If they except against vs they must deny and say either that we haue not the causes of a true Church amongst vs or that these causes are not effectuall or else that they are not ordinarily effectuall amongst vs. Some deny some of these and some deny all of them and therefore say we are no true Church If they say wee haue not the meanes wee answer that we haue through Gods mercy the Word and the Sacraments and Ministers and gifts which are the causes and meanes of a Church Yea but say they yee haue not all Gods ordinances amongst you you want discipline c. I answer first we only waite to see them proued by the word to be Gods ordinances which they so much require Answ and then wee will receiue them with both hands as wee haue done greater things Secondly I answer if wee should not receiue them yet we might bee a true Church though happily not so pure and perfect a Church for Discipline is not a matter of substance to the being of a Church but to the well-being only Obiect yea but say they though you haue the Word among you yet you haue it not out of the Lords mouth for your Ministers haue not a true calling they are not called and sent of God I answer that extraordinary calling we neither haue Answ nor looke for but such ordinary calling as ordinary Ministers haue had in any Church since the death of the Apostles wee haue the same Let them shew vs any since that time and we will proue that ours is answerable to it therefore if wee bee not a true visible Church then there was never any since the Apostles death Yea Obiect but say they you haue your calling from the Church of Rome I
answer we haue not our calling from the Church of Rome but from other ministers professing the same faith with vs as they haue Answ this might be a reason against Luther and other Ministers that had their calling in the Church of Rome Obiect it can be none against vs. Yea but say they Answ it came through their hands at first I answer that is nothing to vs many good things may come through theeues hands when the Arrian heresie spread it selfe ouer the world many Ministers came through their hands and therefore if this were a good Argument to proue wee were not a true Church then there should bee no true Church since the Apostles dayes But if wee had had our Calling from the Church of Rome I doe not see but that those Ministers that were ordained by the Church of Rome are warrantable and lawfull but I am sure ours now is lawfull if euer there were any since the Apostles death Yea but say they you haue no couenant made betwixt you and God Obiect I answer yes we doe make a couenant with God in Baptisme Yea but you were not gathered by the Word but compelled by a Proclamation in the beginning of Queene Elizabeths Raigne I answer Yes wee were gathered before in King Henery the eighth Answ and King Edward the sixth dayes so that this Proclamation was but a restoring of vs to our former estate as it was in the daies of Hezekiah 2 Chron. 30.5 where the people were restored to religion by the Kings Proclamation and this compulsion by the Proclamation was but to the outward meanes But now in our times there is no such compulsion but men are gathered by the word therfore this is vnseasonably applied to vs. Yes saith Ainsworth It is so still I answer If it be so that we are still compeld it is but to the outward meanes as I haue said but yet so many of vs as since the preaching of the Gospel doe voluntarily ioyne and enter couenant with God and the faithful are euen by our Aduersaries confession true members of a Church and therefore consequently such are a true visible Church Or else secondly they say If wee haue the meanes yet we haue not the successe Yes we haue the successe too for many of vs feele it and taste it to our singular consolation many of vs are conuerted Answ comforted instructed confirmed c. in our Church yea many of themselues were conuerted here amongst vs which is a manifest argument of our warrantable calling in that we haue experience of Christ that speaketh in our Ministers not weake but mighty in vs 1 Cor. 13.3 Or thirdly they say it may be effectually sometimes but it is not ordinarily effectuall I Answer What is more ordinary For first we haue many conuerted amongst vs and secondly this is dayly done and thirdly by these meanes that we haue amongst vs the preaching of the Word and fourthly this is as vsuall here as in any visible Church yea I dare vndertake that our Church is as fruitfull in gathering people and begetting Children vnto God as euer any Church was since the Apostles dayes they indeed had an extraordinary Calling and so an extraordinary successe which we must not looke for but ours is ordinarily effectuall for it is wrought vpon many and that day by day and also by the power of the meanes which is amongst vs and also as vsually as in any Church since the Apostles times And therefore ours must needs be a true Church therefore let none of vs entertaine any such thoughts into our heads as to thinke wee haue not the causes and meanes of a true Church amongst vs or that they be not effectuall to our conuersion and saluation or that they be not ordinarily effectuall But let vs blesse God for the means and the successe which daily they haue amongst vs lest for our vnthankfulnesse God depriue vs of them and turne from vs as he did from the Iewes and take his Church and presence from amongst vs. The eleuenth Lecture of the Church HAuing acquainted you already with the definition as also with the Causes of a true Church It remaines that we proceed in the third place to speake as we propounded of the members of the Church For whereas the visible Church is compared to a Body and every body consists of diuers parts and members framed and ioyned proportionably together if therefore wee would exactly know the body of a true visible Church we must be well instructed touching the parts and members of the same for the presence of the members proues the presence of the body looke where the members are there likewise is the body also And the state of the members well considered instructs vs rightly to esteeme of the state of the body for the body is to be accounted sound or vnsound accordingly as the members thereof are affected Now when we speake of the members of the Church we may as well vnderstand the head as the other parts for in a generall sense the head is as well a member as the rest of the parts of the body or else we may speake of all the other parts besides the head for so in a more strict and particular sense the head and the members are opposed against each other as they being diuerse from the head and the head from them Now because we desire to carry the matter fully before vs as neere as we can therefore we will speake of this body in the generall sense as including both head and members too First of the head for that being the chiefe and principall member is first and principally to bee spoken of specially in this case the head being here infinitely greater and more excellent than all the body besides and therefore first of that That which we will speake of in this point we will contriue into these three heads First that the visible Church must haue a head secondly that it must haue one head thirdly that this head is Iesus Christ and hee alone First that the Church being a body must haue a head for so in the first place the course of nature requires it for in the course of nature a headlesse body is a monstrous body imperfect without forme fashion life or gouernment Secondly as the course of nature requires it so the necessity of the Church requires it for the Church must be endued with spirituall life therefore it must haue a head to conuey life into it Thirdly the wisdome of God requires it for God is the God not of confusion but of order in all his works specially in his special workmanshippe that is his Church What a confused heape of stones would a Church be if it had not a head corner stone to hold all the other stones together euery one in his due place and what a disordered Assembly would the Church be if the members were without a head to order it and to releeue it Secondly as
Church So that in Ioh. 21. where our Sauiour saith three times to Peter Feede my sheepe c. What a slight ground is this to build the headship of the Church vpon And if they aske then why Christ should thus presse it vpon Peter so often The Fathers answer them that it is onely a speciall charge binding to Duty not any vniuersall authority or iurisdiction pressed thrice vpon him for his former threefold deniall of Christ that so hee might be the more carefull for the time to come else the charge is alike to all the rest of the Apostles for shall wee think that any of them were not bound to feede the sheepe of Christ as well as he The Apostle giues this charge to all Ministers 1 Pet. 5.2 Feed the flocke of God c. Yea but Peter is the Rocke and vpon this Rocke Christ will build his Church Matth. 16.18 I answer if the Church were built vpon Peter then it was either built vpon his person or vpon his Confession but it was not built vpon his person for then when he died the Church must haue failed too Therfore the place must be vnderstood of Peters confession or of his faith or of that Christ which he confessed Christ built his Church on the confession of Peters faith because himself was the substance of his confession c. Peters confession of his faith is the Rocke in making knowne the Church But Christ himselfe is the Rocke as being the substance of that his confession so that the Church is not built vpon Peters person And if it had what is that to the Pope Vnlesse they can proue these two things First that Peter sate at Rome as head of the vniuersall Church secondly that hee intended to leaue his headship to the Pope of Rome and to none other which is a meere fancie and deuice of their owne braine for which they haue no colour So then Christ neuer gaue Peter much lesse the Pope this headship Secondly as Christ neuer did giue it so he saith expressely he neuer will giue it Luk. 22.25 26. Our Sauiour saith to his Disciples that it was enough for the Gentiles to be Lords and to raigne one ouer another but it shall not bee so amongst you saith he so that Christ checks them for hauing but a conceit of superiority so far is he from giuing it to any of them Further this being a great part of Christs glory as he is Mediator to be head of his Church hee will not giue it to any other Isai 48.11 My glory will I not giue to another And as Christ neuer gaue this nor meant to giue it to any other so no man is able to weeld or sway it no more than any one temporall Gouernor can rule all the Kingdomes in the world no this power is reserued onely to him that made the whole world and all things therein So that we see they ouer-reach in saying the Pope is the head of the vniuersall visible Church Secondly they ouer-reach as far in saying he is the head if you aske them what head they meane They will say onely a ministeriall head vnder Christ heere is some shew of modesty But aske them further what power they ascribe to him And then they bewray themselues for they say that the gouernment of the whole Church through the world depends on him that he hath power and authority to iudge and determine of all causes of Faith and Religion to rule Councells to order Bishops and Pastors to excommunicate and to suspend and to inflict other penalties vpon offenders yea whatsoeuer concerneth either preaching of Doctrine or the practice of Discipline in the Church of Christ the power of gouerning in all such causes they say lies in the Pope Is this to be a ministeriall head This is rather to be an absolute supreame head If by head they meant onely some chiefe Gouernour the name head in that sense might agree to some one man in respect of some one particular place for so the Scripture vseth the word in other cases in the 1 Cor. 11.3 The man is the womans head c. But neuer in this case for a man to be the head of the whole Church This transcendent power by them ascribed to the Pope is a great part of Christs owne power and can neuer agree to any man in the world for Christ is the onely Doctor of his Church Mat. 23.8 10. How then can the Pope determine all matters of faith and religion Is not this to make him a great Doctor yea the onely Doctor No say they for hee doth it but vnder Christ But he doth it of himselfe if the Pope in controuersies would take Christs booke and vse prayer to God for direction therein and in humility and sincere loue of the Truth would examine euery cause and so iudge there were some hope that he would doe many things well and that he would iudge rightly as in Christs stead and so honour his Master and doe good seruice to the Church But first he takes no such course but mingles with the word and vseth his owne Canons in stead of the word and he is so farre from vsing prayer to God for direction as that he presumes the truth is tyed to his Chayre and therefore that he cannot erre in any of his Sentences likewise hee is sinisterly affected to the Truth framing it to the state and practice of his owne Church and accordingly hee iudges and pronounces Secondly if he should take the former course yet his reach is not infinite hee cannot iudge rightly in all causes of faith and religion for no one man that euer was Christ Iesus onely excepted and his Apostles that was able to iudge of all Truth Therefore euery Pope in particular must be at least as one of the Apostles nay he must be as Christ is For if the Apostles could doe it yet they had fellowes Paul as well as Peter could do this But the Pope is without any fellow yea he will take vpon him to iudge of the Apostles owne Doctrine and writings so that though he pretends to be Peters successor only yet vpon the point he takes on him to be Peters Master euen to be Christ so proues himself to be very Antichrist yea and he not onely takes vpon him Christs Office but he takes his name vpon him also hee calls himselfe the chiefe Shepheard which name is proper to Christ onely 1 Pet. 5.4 What is this but to step into the throne of Christ But they except against vs and say doe you finde fault with vs for saying the Pope is the head of the Church Why you your selues make the King supreame head of the Church I answer how do we say the King is the head of the Church as they say the Pope is No but wee say the King is the head of the Church within his iurisdiction to see Gods religion maintained Answ and to see the
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
King here and makes vs to raigne as Kings with him for euer hereafter This is the inward Gouernment Secondly the outward Gouernment that is the power and direction that God hath put ouer to the sonnes of men for the well gouerning of the Church whereby there must bee first sufficient and painefull Ministers to instruct the people in the wayes of saluation teaching them Repentance towards God and Faith in Iesus Christ and secondly there must bee others that are holy and religious men chosen for their Assistants for the dispatch of such Ecclesiasticall businesse as they may bee helpefull in And thirdly there must be certaine godly and Christian Lawes and customes established amongst them by the common consent of the Church for the maintaining of peace and order in the Church for the punishment of sin and sinners and for the encouragement of well-doers and for the better execution of all such ordinances as the Lord in this case hath prouided to bee done in his Church And this is the Gouernment which we here meane and which wee seeke after that is the power and direction and administration that God hath committed to his Church specially to the Ministers and ouerseers thereof to see that the whole body be well ordered and that euery member carry themselues godly and religiously both in priuate especially in publike both towards God and the World In the third place wee are to speake of the necessity of Church-gouernment how needfull and necessary it is in the Church for the good thereof For the better vnderstanding of this Point wee must know that there is a twofold necessitie one absolute the other conditionall Absolute that is when one thing is so necessarily required to another as that it cannot be without it Secondly there is a necessitie that is not absolute but conditionall that is when one thing is so necessary to another as that it cannot well bee without it of this latter sort the necessity of this Gouernment in the Church of God is for the Church may bee without it in some kind of being but it cannot haue her well-being except this concurre The Point lyes fit to bee handled by way of Obseruation and therefore so I will deliuer it The Obseruation is this namely Doctr. That there is necessarily required an outward forme of Gouernment in the Church of God to bee exercised and administred by men All the former part of the Obseruation as necessity Church and gouernment haue beene before explained onely the last words administration by men needes some opening I say it must bee administred by men I doe not say It must bee deuised of men for it must be of Gods owne ordaining either in particular or at least in generall and it must bee administred that is men as Ministers and Instruments must put in execution that which God hath ordained And what men must these bee Surely they must bee members of the same Congregation For first these men must not bee such as are of no Church for what haue wee to doe with them that are without or they with vs Nor secondly it must not bee done by them that are members of another Church for what hath one Church to doe to meddle with anothers Gouernment except it bee by aduice or in case of necessity or in such causes as concerne diuers Churches but they must bee members of the same Church These are the parties that may and must Administer this Gouernment so that wee see the Note stands vpright namely that of necessity there is to bee required an outward forme of Gouernment in Gods Church to be exercised and administred by men For the proofe of this point in Rom. 12.4 5 c. The Apostle compares the Church to a body and Professors to parts and members of that body Now saith hee euery member hath not the same office no for that were superfluity and would breed confusion but seuerall members are tyed to seuerall offices for the good of the whole body Now there the Apostle speakes of outward gouernment in the Church as verse 5 c. and there must bee sundry Offices and Officers to exercise that Gouernment and who should these bee but the members of the same body In the 1 Cor. 12. from the 12. to the 21. verse there the Apostle presseth the same comparison further and growes to more particulars calling one the eye another the foote the hand the head c. of purpose to shew that as in the body and the parts thereof it is so ordered that some are to gouerne others to be gouerned so it is in the Church some must gouerne others must be gouerned and still vnderstand that the Apostle speakes of outward Gouernment in the Church and that they that gouerne must bee members of the same Church for so the comparison holds they must bee members of the same body And this the Apostle doth set downe generally for a rule in the first Epistle of the Corinthians Chap. 14. vers 40. Let all things be done decently and by order where wee see that the Apostle expresly commandeth order in the Church that is Gouernment for it is all one for things to be well ordered or well gouerned and it is intended of outward businesses in the Church as verse 26. Where the Apostle speakes of their comming together and it is a Charge Let all things c. there is the necessity of it and all is imposed vpon men as we see in the 26 verse Brethren when yee come together c. yee that are members of the same Church And according to this generall Rule so the Apostles carry themselues the Apostle writing to Timothy 1 Tim. 3.14 15. saith These things write I vnto thee that thou mayst know how to behaue thy selfe in the house of God Now that which hee wrote to him of was partly of outward Gouernement as verse 1. and forward where he speakes of the Office of a Bishop and the words in the fifteenth verse shew it plainely hee writes to him that hee may know how to behaue himselfe in the house of God that is in the Church of God But you will say hee was but a particular man and therefore what doth this concerne the whole Church I answer Though it were written particularly to him yet hee being the chiefe ouer-seer in that Church it consequently concernes the whole Church And this was so necessary that hee would not respite it till his comming though hee were to come shortly but for the more suretie hee wrote before-hand that so the Church might not bee destitute of so materiall an ornament as outward Gouernment is And he charges Timothy most seuerely in Chap. 5. vers 21. and in Chap. 6. vers 13. and 14. that the same be duly obserued And so in Tit. 1.5 there the Apostle writing to Titus that was Bishop of the Church of Creta saith For this cause left I thee in Creta that thou shouldest continue to redresse the things that
as by his direction are established we are free indeed from sinne that it should not raigne ouer vs and we are free from Satan that he cannot condemne vs and we haue a freedome from the Law that wee are not subiect to the curse of it but yet we are still bound to doe that which the Law commands and so to obey our Gouernours and to submit our selues to outward Gouernment onely we are free from them in our Consciences that they should not be Lords ouer that Yea but say they wee are a Law vnto our selues wee need not any Rulers A proud allegation from a presumptuous spirit who is there amongst vs that hath made any triall of his heart for obedience to God but is guilty to himselfe that he is dull and backward and needs reproofes and admonitions and censures and all too little to keepe him within the compasse of obedience the humble soule feeles such a rebelliousnesse within it selfe that it cryes out not to God onely but to man too O I am a miserable sinner I pray yee looke to mee watch ouer me reprooue me exhort me censure me terrifie me with shame and punishment for my sinnes for my rebellious heart must be so bridled or else it will breake forth outragiously into sinne Wee know what the Apostle said of himselfe Rom. 7. That he was sold vnder sinne Therefore this comes from a proud spirit in them to say they haue no need of Gouernment because they are a law vnto themselues We see the inconueniences that it breeds in particular men what would the inconuenience be to the whole body if it were suffered in generall surely much more as it was with the Israelites when there was no King in Israel so would it be in the Church if there were no outward Gouernment euery man would doe what he lift Secondly it reproues those that hold Church-gouernment Vse 2 as an indifferent thing they thinke it no great matter whether there be any or not it may bee or it may not be say they and yet the Church may doe well enough But these are sufficiently disproued by the former inconueniences that follow where no Gouernment is And had this been the mind of Christ and his Apostles they would neuer haue taken such precise order for it in euery Church And surely the Churches that maintaine this Doctrine are not the Churches of the Saints for in all the Churches of the Saints God is the Author not of confusion but of peace and order 1 Cor. 14.33 and so likewise that particular member that maintaines it is no sound member of Gods Church Vse 3 The third vse is for reproofe of those that hold outward Gouernment essentially necessary to the Church as if the Church without this could haue no being at all I for my part desire and would gladly go as farre as I see Christ and his Apostles haue gone before me and where they stay there would I stay too I find that the Church can neuer be long nor well without Gouernment but yet it may be sometimes without it and yet bee a true Church It is true of the inward Gouernment for where that is not it is not possible that the Church should haue any being at all but it is not so of the outward Therefore we must rightly distinguish betwixt the inward and the outward Gouernment otherwise we shall run into many absurdities First the inward is meerely spiritual the outward is for the most part bodily that is such as affects the eare or the eye or some other parts onely it is thus farre spirituall in regard of the end it aimes at that is to make vs spiritually minded Secondly the inward is proper to God and reserued to him onely the outward though it be from God too yet it is committed to the administration of men Thirdly the inward is peculiar to the faithfull and elect alone God rules in their hearts and consciences iustifying and sanctifying them and none others the outward is common to all that professe themselues to be members though they be hypocrites Fourthly the inward is the highest and principall the outward is but a seruiceable dispensation fitted to the inward Fifthly the inward seconds the outward and makes it effectuall and fruitfull the outward doth but leade vs by the hand as it were to the inward I note this difference the rather because many men doe clamorously exclaime that Christ is robbed of the one halfe of his Kingdome when that outward forme which they pretend is not obserued And this is the Brownists exception You say they deny Christ to be your King because you owne not his Discipline which he hath prescribed I am 〈◊〉 the Apostle Gods Kingdome consists noâ— of meates 〈◊〉 drinkes and of outward Rites but of righteousnesse and peace and ioy in the holy Ghost the principal part of God Kingdome is when hee rules by his Spirit in the hearts of his children and therefore if there were any such Discipline prescribed by the Word as they pretend yet wee should not lose the one halfe of Christs Kingdome though it were not obserued Happily it is not knowne to them that doe not obserue it and then it is no Rebellion if it be knowne by them the sinne is much the greater if it bee not obserued But yet Christ may still exercise his Kingdome in the hearts of many members of the Church by his Spirit though this were wanting The case may seeme to bee well paraleld by our outward and inward worship in prayer the outward worship is but an appurtenance to the inward for the inward may be true without the outward And so Discipline is rather an appurtenance to Gods Kingdome than the Kingdome it selfe so that we see that Gods Church may be without Discipline though it cannot be well nor long without it where outward Gouernment is wanting the Church may bee defectiue and maimed yea halfe dead in outward shew at least and yet a true Church still Yeâ— but are not the Word and the Sacraments parts of the outward Gouernment and they are necessary to the very being of the Church â—herefore some part of the outward Gouernment is essentiall to the Church I answer That they are not necessary to themselues but by accident because they 〈…〉 to the inward as that it cannot be without this And besides the Word and the Sacraments are not so much of the outward Gouernment of themselues but rather the carriage and manner of vsing of them is of the outward gouernment Lastly I answer they are simply necessary as they are the causes and gathering of the Church but not as they are parts of outward gouernment As Moses his message and gathering of the Israelites to the Lord was one thing his gouerning of them another So that the Word and Sacraments must be considered in both these respects and so in respect of gathering the Church they are simply necessary not in respect of gouerning of it So
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
no more of an antient Church than of one that hath beene within these two hundred yeares Let vs take the meane betwixt both these embrace them reuerently where they are not contradicted by the Word and so they are a sufficient warrant in those cases if wee bee destitute of better And so much bee spoken for the warrant of those things which are to bee done in Church-gouernment Now we come to the second generall head the manner whereby they must be carried that must be good too as well as the warrant whereon they are grounded for many times good things are marred by ill handling therefore that these good things may not bee marred with ill handling Obserue touching the manner of the carriage of them these Rules First that the most necessary and materiall duties bee first and chiefly prouided for secondly that all things bee done decently and in order thirdly that the peace of the Church be not troubled fourthly that whosoeuer hath any right in the performance of this businesse be not contemned or restrained of their right Lastly these duties must be so carried so farre as may be as best fits the ciuill Gouernment wherein wee liue We will begin with the first that is That the most necessary and materiall duties must bee first and chiefly prouided for and they are the Word and Sacraments and Prayer and the Ministery these must bee first looked to so our Sauiour himselfe takes this course he first prouides for these Matth. 28.19 Go teach all Nations baptizing them c. And so the Apostle Peter in Act. 2.37 38 c. First he preacheth and baptizeth And so the Apostle Paul in the 1 Cor. 15.3 First of all saith he I deliuered vnto you that which I receiued how that Christ died for our sinnes c. First hee preacheth Faith and Repentance and the Reasons are plaine for this for these are the foundation of Religion therefore these must bee first laid else there can bee no building secondly these are the gatherers of Gods chosen if they haue not these none can be conuerted at all thirdly these are so effectuall to the being of a Church that where these are found there is a Church and where they are not there is none therefore these must bee first and chiefly prouided for The due obseruation of this Rule if it were carefully looked into would preuent much ignorance and dissention and other inconueniences many there are that nuzzle the people vp in Ceremonies onely and goe no further as the Popish Church This is a cause of horrible blindnesse and ignorance the people for the most part resting there and thinking they haue Religion enough if they obserue such and such Ceremonies and so are carelesse of true growth in Christianity by the true vse of the Word and Sacraments These are Pharisaicall courses to tythe Mint and Annise and to leaue the weighty matters of the Law Matth. 23.23 Others beate first and chiefly on Discipline and would haue that and nothing else taught a preposterous zeale which wrought much dissention as by lamentable experience we may see in our Church for this hath been an occasion that many haue separated from our Church and that many liue discontent in it not being first well grounded in the principall first faith and repentance must bee taught and afterward Church-gouernment The second Rule is All must bee done decently and in order for so is the expresse Rule 1 Cor. 14.40 First then decency is required in Church-gouernment this is required in ciuill and naturall duties and therefore in Christian and religious duties it is required much more Now this is not in all places alike for we must vnderstand that that which is decent in one place may bee vncomely in another that is to be reputed decent in any place which the customes and fashions of the place not repugnant to the Rules of Nature Ciuilitie and Gods Word haue made decent as for example prophesying with the hat on in the Church of Corinth vndecent 1 Cor. 11.4 but in the reformed Churches in France made decent by Custome they being in Gods stead to speake vnto the people they thinke they may bee couered Therefore still such customes are to bee considered and accordingly decency to be esteemed Secondly Order is required in Churchgouernment so it is in all other things specially it must be so in Gods Church he being the Author and God of order and not of confusion This was it that commended and graced Salomons house exceedingly so that the Queene of Sheba was rauisht to see it in the 1 King 10.5 and shall hee that is greater than Salomon the Lord Iesus want it in his house the Church It is a speciall grace belongs to the visible Church and therfore Cant. 4.2 Salomon speaking of the order of Gods Church shewes how comely it is Thy teeth are like a flocke of sheepe in good order which go vp from the washing c. Dauid was enamoured with it Psa 68.25 speaking as vnder a vaile of the godly order which is in Gods Church faith the Singers went before the Players of instruments came after and in the midst were the maides playing with Timbrells Now this order extends it selfe to two things first in things to bee done in the Church secondly in the persons that doe them First in things to bee done there must be order as in prophesying that one speak after another 1 Cor. 14.31 and so in order the Word must bee preacht before the Sacraments be administred prayer must bee before preaching Baptisme before the Lords Supper as also smaller matters must bee layd by while greater are in handling Act. 6 2. sometimes extraordinary cases of necessity may ouerbeare this Rule but generally it must bee thus So there must bee order in Persons the Superiours must bee first respected whether hee bee superior in yeares or in gifts and graces the Pastor must rule the flocke and not the flocke the Pastor Finally it is with vs in the Church as it is with Souldiers in the field euery man is placed by the Captaine and must keepe his ranke And so it must bee with vs wee must keepe our ranke that God hath placed vs in in the Church and not breake out for that is a grieuous sinne I would this were well looked into in our Church that men would not go beyond their rankes for this breedes disorder and confusion in the Church The third Rule is that the peace of the Church bee not broken nor troubled the Apostle in Ephes 4.3 would haue vs whatsoeuer wee doe to keepe peace and hee vseth a speciall phrase there Keepe the vnitie of the Spirit in the bond of peace As if hee should say if yee keepe not peace which is the bond your spirituall Communion is in danger to bee soone dissolued And in the 1 Cor. 11.16 the Apostle teacheth that contentiousnes is not tolerated in the churches of God The enuious Serpent and
ouer and suffer them to trample vs vnder their feete God forbid this were not onely to bring our selues and our soules into our enemies hands but also to deliuer God himselfe as much as in vs lyeth and his cause and Religion into the hands of his enemies If wee be opposed in an outward fight as men wee are ready to take vp armes and to strike againe and to make all resistance where wee should not but in this case wee should rather yeeld and giue place and not resist euill as our Sauiour teacheth vs Matth. 5.39 c. Being therefore opposed as Christians and members of the Church and our faith being dearer to vs then our liues and the Lord hauing giuen vs an expresse charge to resist and fight it out why doe we not then quicken vp our spirits and resist euen vnto blood if neede require that so these aduersaries may not haue their wills on vs. Secondly as wee must fight so wee must fight lawfully as the Apostle saith 2 Tim. 2 5. that is as we must fight on a good ground so wee must fight by good and lawfull meanes when wee come to haue bickerings with the wicked wee must not doe by them as they doe by vs to quit them like for like if they wrong vs wee must not wrong them or if they slander or reuile or ouer-reach vs wee must not doe the like by them no wee must fight against them by lawfull meanes such as are infallible by Gods Word we are to deale so by lawfull courses against them as they doe vnlawfully against vs. Thirdly that wee may striue lawfully wee must put on the whole Armour of God Ephes 6.11 as wee must fight so we must be armed our aduersaries come forth armed against vs and shall we goe forth naked against them No wee must be armed too yea they are in compleat harnesse well appointed in euery respect to hurt vs and yet to keepe themselues harmelesse so must wee haue compleat armour too from the head to the foot wee must haue the helmet of saluation the brest-plate of righteousnesse the shield of faith the sword of the spirit the Girdle of verity and we must be shâ—d with the preparation of the Gospell of peace Besides as they are furnished by the diuell their captaine so must wee by God our captaine vpder whose colours we fight we must put on the whole armour of God and that this may be pressed the more vpon vs the Apostle doubleth his exhortation in 13. verse and saith For this cause take vnto you the whole armour of God Fourthly we must watch so the Apostle coÌ„mands vs 1 Cor. 16.13 and Peter 1 Pet. 5.8 Be sober and watch wee must watch for first our aduersaries are many secondly euery one assaults thirdly they watch to ouerthrow vs fourthly they haue much craft and subtilty amongst them euen as much as the Diuell can put into them and therefore wee had neede to watch continually and to stand on our guard and to haue our eyes open and to cast euery way about vs to discouer and preuent the enemy and to saue our selues remembring still that the enuious man preuailed in his purpose against the good seed while men were sleeping Matth. 13.25 that is while they were not watchfull and wary to preuent him The fifth duty which we must practice is that with our fighting and watching we take all opportunities and aduantages for our owne defence wee must learne of our aduersaries who are exceeding wise in doing euill so wee must be wise in doing good as they spie out their best aduantages when they are strongest and best prepared and when it will be most for their benefit and our hurt and when wee are weakest and most vnprouided not so able to make our party good against them so must wee doe against them specially wee must take such aduantages as God affoords vs in his Word when wee read how others of Gods children haue defended them selues in such assaults let vs take aduantage by their example and still in all our assaults let vs lay vp something for our defence against another time Sixthly Let vs throw away all hindrances 2 Tim. 4.2 no man that warreth intangleth himselfe with the affaires of this life c. Souldiers carry little with them to the warre but cast away all that is troublesome to them so must wee throw away all hindrances that may trouble vs in this fight as the loue of the world and of our selues and of pleasures yea and if neede be we must loaue father and mother wife and children too and throw them all away rather then they should comber vs in this battell wee must rid our hands of all things but what necessity ties vs to that so we may be free from incombrances in the mannaging of this spirituall warfare The Apostle in the 1 Corinth 9 26 27. propounds himselfe for an example in this case so fight I saith he not as one that beateth the ayre but I beat downe my body and bring it in subiection c. hee knew that if hee did not beat downe his body and so cast this hindrance away he should but beat the ayre teaching vs that wee must throw away all that hinders vs in the mannaging of this Spirituall fight The seuenth duty is confidence in Gods loue wee must cast our selues by faith vpon the power of God as the Apostle exhorts Ephes 6.10 My brethren be strong in the Lord and in the power of his might and if we doe thus it shall goe well with vs in this our battell and this faith and confidence is nor onely a part of this fight but the very victory it selfe as the Apostle saith 1 Iohn 5.4 this is the victory whereby we ouercome the world euen our faith and in this respect it is called a shield to quench all the fiery darts of Satan Ephes 6. The eighth duty which we are taught from hence to practise is the duty of prayer this is a speciall meanes to preuaile in our fight therefore the Prophet Dauid saith Psalme 56.9 when I cry then mine enemies shall turne backe and this the Apostle Paul practised in his spirituall fight when the messenger of Satan was sent to buffet him he besought the Lord thrice that it might depart from him and the same Apostle Ephes 6.18 exhorts vs hereunto in many termes pray alwaies with all manner of prayer and supplication in the Spirit and watch thereunto with all perseuerance wee must haue helpe and strength else wee cannot withstand our enemies they being so strong and we so weak and whence should we haue helpe but from God And how shall we obtaine it of him but by prayer and therefore wee must pray alwaies vnto God that he would helpe and strengthen vs in our fight and that hee would daunt and draw all good successe from our enemies that so they may not preuaile against vs but that wee may preuaile against them Exod. 17.11 When
dangerous enemies and it is hard for vs to preuaile against the whole world Tenthly the flesh that is the vnregenerate part in our selues this alwaies fights against the spirit Gal. 5.17 and seeke the destruction of our soules 1 Peter 2.11 Abstaine from fleshly lusts which fight against the soule this is a pestilent aduersary which wee carry alwayes in our bosoms and cannot possibly either flie from it or cause it to fly from vs which is the singular mischiefe of this enemy aboue and beyond all others The diuell himselfe if we resist him will fly from vs but this we carry alwayes about with vs. The eleuenth aduersary is sinne this is a deadly enemy to the soule too the Apostle saith Rom. 7.11.13 Sinne tooke occasion by the Commandement and thereby slew me and sinne that it might appeare sinne wrought death in mee The last Aduersary is the diuell hee is the aduersary of all aduersaries and the commander of all the rest And this being the principall oposition of all we will speake God willing the more largely and particularly of it by way of obseruation And the obseruation is this Doctr. That Satan is the Grand-aduersary and the capitall and chiefe enemy of the Church of God and the Generall of the field fought against the faithfull all other aduersaries are his souldiers and his forces and instruments Gen. 3.15 The maine enmity betwixt vs and our aduersaries is from the Serpent himselfe as hee being the head all other are but his seed Reuel 12.37 The red Dragon the diuell he fought and his angells hee is the Arch enemy the other are but his angells 1 Pet. 5.8 your Aduersary the diuell c. What are there not many aduersaries besides him yeâ— but he is an aduersary by way of excellency the aduersary of aduersaries he hath the rule of all the rest Eph. 6.12 the Apostle saith We wrestle not against flesh and blood Doe wee not wrestle against flesh and blood yes that wee doe but they are but instruments the author of them are principalities and powers c. The diuell and his angells Matth. 13.28 Who sowed the Tares amongst the good Corne the enuious man did it as who should say whatsoeuer the meanes were yet he was the chiefe Agent and therefore they are called his seede vers 38. and thefore hee is said to deceiue the whole world Reuel 12.9 because hee leads the world after him to doe his will he it is that works in the children of disobedience Ephes 2.2 as he being the mouer and they his engines he their father they his children So that Satan is the Grand-aduersary of Gods Church all other aduersaries are but his instruments c. See this proued further in euery particular enemy before named first all false Churches whose are they the Synagogues of Satan Reuel 2.9 secondly they which are without not yet admitted into the Church they are his too they are vnder his power Acts 26.18 thirdly Heretikes they are his Reuel 2.24 fourthly Schismatikes are his Iames 3.14.15 Satan himselfe was the first Schismatike and that in heauen fifthly Apostates are his and Apostacy is by the working of Satan 2 Thes 2.3.9 sixthly Persecutors are his Reu. 2.10 the diuell is said to cast some of them into prison when as persecutors did it And 1 Iohn 3.12 Cayne that slew his brother is said to be of the wicked one that is of the diuell seuenthly Hypocrites are his false apostles are Satans Ministers 2 Cor. 11.15 the diuell was in Iudas heart Iohn 13.15 and the wicked Iewes are said to be of their father the diuell Iohn 8.44 eighthly excommunicate persons are his vassalls 1 Tim. 1.20 they are deliuered to Satan ninthly the world is his hee is the Prince of the world Iohn 14.30 yea he is the God of the world 2 Cor. 4.4 tenthly the flesh is his messenger 2 Tim. 12.7 Lastly Sinne is his Snare 2 Tim. 2.26 So that the diuel erects false churches possesses them that are without inspires Heretikes incenseth Schismatikes seduceth Apostates incourageth persecutors begets hypocrites triumphs in the excommunicate commands the world and hath them in a string prouokes the flesh inticeth to sinne he imployes all and euery one of them busily and eagerly in the disturbance of Gods people The Reasons are these First God himselfe is the generall Reas 1 of the Church therefore Satan is the generall and commander of all their enemies Secondly Satans outragious and incessant malice against Reas 2 God and his Faithfull to which if wee adde his strength it is a sufficient Reason to prooue that hee is the Grand enemy of the Church Thirdly if there be any losse to the Aduersaries it Reas 3 is his losse if there be any gaine to them it is his If they preuaile against vs there is so much added to his kingdome if wee preuaile against them there is so much detracted from his kingdome therefore it is reason that hee should bestirre himselfe and all his Instruments against the Church The Vses are these First this teacheth vs that seeing Vse 1 Satan is the conductor of all these forces therefore wee are to be the more vigilant and prepared and armed to resist him It is the Apostles owne Inference Ephes 6.13 For this cause saith hee take vnto you the whole Armour of God for what cause why because we wrestle not onely against flesh and blood but against principalities and powers c vers 12. and 1 Pet. 5.8 your Aduersarie the diuell goeth about like a roaring Lion seeking whom he may deuoure whom resist saith the Apostle so that if hee bend himselfe and all his forces against vs we should labour to bend all our forces against him to resist him Secondly here wee are taught what to esteeme of all Vse 2 wicked people that oppose the Church whosoeuer thou art that troublest the Church thou art no better then the Diuels souldier and slaue he is thy master and captaine and so the motions of the flesh are the Diuels darts the euill examples of the world his brokers he sets them all to worke and hee shall pay them their wages No meruaile therefore though Gods children are carried with such a zeale against the wicked for they are but diuels as it were and therefore our Sauiour saith Goe yee cursed into euerlasting Fire prepared for the diuell and his angels Matth. 25.41 Thirdly let vs consider the wonderfull power and mercy of God here is the wonderfull power and loue of God that keepes vs so long and so safe from so many Deuils as I may say that are continually beleaguering Vse 4 vs. And therefore lastly this should encourage Gods children in the fight because so oft as wee resist I say not onely so often as wee ouercome them but so oft as wee resist them and keepe them from preuailing ouer vs so many victories we get ouer the Diuell himselfe and so many wounds we giue to the Serpents head but on the
the Scripture the written Word of God and nothing else The Scripture is the onely rule of Faith and of obedience what it teacheth must onely be beleeued and what it commands must onely be obeyed and nothing else as necessary to saluation And generally all Churches acknowledge the Scripture to be the canon yea the Popish Church to his day retaines the name though they cast it out at the backgate yet at the foregate they take it in the Canon that is as much to say as the rule Now what is to be done with a rule All things are to be fitted to it and not it to any thing Carpenters and Masons they fitte their tymber and stone to the rule and not the rule to the tymber or stone so then the Scripture being the rule whatsoeuer is to be beleeued or obeyed must be squared by it and looke how much it comes short or goes beyond or misseth on this hand or that of the rule so much it comes short of true sauing faith and obedience and so much wee goe out of the way of Saluation therefore cast away all other measures as crooked traditions customes c. and sticke fast onely to this rule as to the perfect square of all Religion we must put nothing to Gods Word nor take ought there from this the Lord himselfe commands Deut. 4.2 and 5.32.35 Secondly as this is the rule of faith so it is the tryall of euery truth the Scripture is the onely touch stone of truth if Paul teach the truth it must be tryed by the Scriptures Act 17.11 Let heathen men bring their Paganisme the Turcks their Alcoran the Iewes their Talmud the Papists their Catechismes councels customes and traditions to this touchstone and this this will shew them all to be starke counterfeits very drosse and filth not worthy to be once looked after much lesse to bee esteemed the pretious golden truth of God that soules should be saued by Lastly yet mistake not as to thinke that all matters of substance and saluation were expresly in the word that is by name and in so many words as we are to apprehend it but at least by consequence and to be deducted by sound and sanctified reason applying it to the circumstances of the Text and to the analogy of faith And so we haue finished those things that concerne matters of substance Wee come in the next place to matters of circumstance and these are of two sorts either miracles or discipline either miracles for indeed it is a part of the power of the Catholique visible Church as it containes altogether from the Apostles themselues downe to our times for with them it was an ordinary thing to doe miracles Matth. 10.1 Our Sauiour gaue them power against vncleane Spirits to cast them out c and Marke 16.17 and 1 Cor. 12.9.10 to another is giuen the the guifts of healing to another the operation of great workes by the same Spirit And it was very necessary at the first planting of the Gospell that they should haue this power for the confirming of their office and authority that planted it but now there is no vse of miracles their Doctrine and writings being sufficiently confirmed already and therefore that power is restrained and what Church soeuer challengeth this power may iustly be censured for Anti-christian spoken of in the 2 Thes 2.9 Secondly or Discipline and that is of two sorts either matter of Gouernement or matter of Ceremonies of the first wee haue spoken already of the second wee will speake a word by Ceremonies we vnderstand the time place and gesture to be obserued in Gods worship and seruice we will contriue the whole businesse into this obseruation Euery particular visible Church hath power from God to ordaine some outward Rites and Ceremonies for the outward carriage of Gods worship within that Church or Congregation Marke the parts of the Note Doct. First I say euery visible Church for the inuisible not being contained within the bounds of any one setled outward state can haue no such orders Secondly I say particular for besides that a generall visible Church cannot so be properly assigned to a place and if it were yet being of so large an extent as commonly it is it cannot be brought within the compasse of the same outward Rites Thirdly I say hath power from God to ordaine Ceretaine Rites Fourthly I say for the outward carriage of Church businesse for they haue nothing to doe with the Inward man Fifthly I say they must be within that particular Church for one Church is not to prescribe another what they should doe except their case be very like and that there be a willingnesse in the Receiuer So the Note is cleare we come to the proofes Acts 15.1 2. In the Church of Antioch there was a matter in question as touching Circumcision an outward Ceremony the Apostles being then at Ierusalem were by the consent of the Church of Antioch consulted withall about it and accordingly they deliuer their iudgement in the 23. verse c. And therein shew their power and consequently the power of the Church after them for the causes being perpetuall the course must be perpetuall too and they shew their power both in disanulling some Ceremonies as Circumcision vers 10. as abstaming from meat offered to Idolls and blood verse 20. which were certainely things in their owne nature indifferent as the Apostle shewes of meats 1 Corinth 8.8 And yet all this they did with the assistance of the holy Ghost verse 28. and that onely in things needfull as in the same verse and this they did not so much for the thing it selfe but for the auoyding of offence And so in the 1 Cor. 11.2 c. where the Apostle mentions the ordinances which hee had deliuered them already which are generally vnderstood of matters of order and decency and the circumstances make it plaine enough for after verse 3 c. he deliuers them other ordinances keepe which hee had not deliuered them before concerning the vncouering of the mans head and the couering of the womans head which were things indifferent in themselues yet for comlinesse sake hee doth there inioyne them and verse 20 c. hee deliuers certaine other ordinances concerning the outward carriage of Gods worship in the Lords Supper as their tarrying one for another eating before c. verse 33.34 And whereas many other things were out of frame with them he promiseth in the end of 34. verse to order the rest at his comming to them where it is cleare that the ordering of things concerning the outward carriage of Gods worship is in the power of the Church it selfe for still the Rule holds that the disease continuing alwaies requires a continuall reamedy from time to time So in the 1. Cor 14.26 40. The Apostle would haue all things done decently and in order hee giues them this generall rule for matters of Ceremony and they must draw particulars accordingly
therefore professing to beleeue and obey the same sauing faith which the inuisible Church doth truely beleeue and obey and which is of some amongst vs truely beleeued and obeyed therefore our Church must needs be a true a sound visible Church The third reason is drawen from the effects of the Reas 3 Doctrine and ministery of our Church and is thus framed That Church whose Doctrine and ministery by Gods blessing is so effectuall that ordinarily it workes sauing faith in the hearts of the hearers is a true and in some good measure a sound visible Church But the Doctrine and ministery of the Church of England by Gods blessing is so effectuall that ordinarily it workes sauing faith in the hearts of the hearers And therefore the Church of England is a true and a sound visible Church The Proposiâ—ion is proued Rom. 10.17 faith comes by hearing and hearing by the Word of God where the Apostle proues that ordinarily the Word is powerfull to beget faith in the â—earers being preached by such as are sent of God Verse 15. and therefore our ministery doing the same is a true ministery sent of God and so our Church a true and in some good measure a sound Church of God But our aduersaries except against vs that our Ministers are not sent nor haue a lawfull calling from God I Answer the place proues that such whose Doctrine and Ministery doe ordinarily worke faith are sent of God but such are ours and therefore they are sent of God And that our ministers haue a lawfull sending shall God willing bee shewed hereafter They except againe and say that in their assemblies there are many more conuerted then in our Churches Answ I Answer was there any of these assemblies such that in any one of them ordinarily there were such effects If there were then that assemblie was a church but if it were extraordinary then the exception is nothing to this purpose But they except againe that others conuert also by conference and disputation and that out of a visible Church Answ I Answer doth not that argue that such men embrace the sauing faith at least in profession and therefore when this is done by an ordinary ministery in a visible congregation doth it not hence follow that such an assembly dot at least in profession hold the sauing faith is so a true and in some good measure a sound visible Church But the Doctrine and Ministery of our Church workes such effects and that ordinarily as by daily experience appeares And therefore our Church is a true and in some good measure a sound visible Church But say they It is not ordinary in our churches but onely extraordinary as it is amongst the Papists I Answere what is ordinary That is ordinary which is vsually done and that by such meanes as are ordained for that purpose But this is done by our Doctrine and ministery which are the meanes ordained to beget faith and is ordinarily and vsually done not now and then in one or two but it is done dayly and many experiments confirme it as any may be an eye witnesse of it that liues amongst vs Besides when a man is conuerted to God out of the office of the ministery as by conference disputation c that they acknowledge to bee ordinary else this is a meere cauill not opposing our Proposition but where one is so wonne many are wonne by our Ministeries and therefore to deny this to be ordinary amongst vs which oftentimes produceth such effects and yet to alledge the other as an ordinary meanes which yet is but seldome so effectuall is not ingeniously nor sensibly much lesse charitably done Sure I am if that be ordinary then ours is much more there being an especiall promise to our publique labours herein And therefore these reasons considered It follows that our Church is a true and a sound visible Church The vses are these first for instruction Secondly for reproofe The vses for instruction are these first Is it so that the Church of England is a true and a sound visible Church Then this teacheth vs that lawfully safely it may be communicated withal without dishonour to God or iust offence to any of the faithfull or danger to our owne soules or scruple of conscience And this we must not onely know but wee must practise it all those that liue within this land and so haue opportunity to be members of our Church they may and must come and ioyne in communion with vs and repaire to our assemblies and heare our Ministers and professe obedience to our faith God requires this Deut. 12.5 ye shall seeke the place which the Lord thy God shall chuse out of all your tribes to put his name there and there to dwell and thither thou shalt come and as God commands it so his children haue practised it as Dauid Psal 26 5 6 8 I haue hated the assembly of the wicked I will wash mine hands in innocency oh Lord compasse thine Altar Oh Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And so the faithfull that were newly conuerted Act. 2.42 continued in the Apostles Doctrine and fellowship and breaking of bread and Prayers And in the 47. It is said the Lord added to the Church from day to day such as should be saued And therefore such as be not ioyned to our Church must resolue to ioyne and those that are already ioyned must continue their communion with her And there are also many particular motiues to induce to it which I alleadge not as reasons to proue directly that necessarily we must ioyne but they may serue onely as perswasions to a man well affected and not carried away with preiudice that hee may safely communicate with our Church First if there were no other motiue but this it were sufficient we hould the foundation The second motiue is this we haue the whole Doctrine of sauing faith taught amongst vs and in some good measure truely profest if any Church can teach any one substantial article of sound Religion that we professe not then we may more colourably be forsaken but seeing it is not so there is no iust cause or pretence but that they may communicate with vs whither would they goe we haue the words of eternall life as Peter said to our Sauiour Iohn 6.68 Thirdly we haue a powerfull Ministery to exhort reproue comfort c. to beget faith where it is wanting to increase and confirme faith where it is begun to perswade men to holy obedience and to renounce their sinnes and to make restitution of wrongs and to bee sound in Religion and to hunger and thirst after rightousnes and to bee zealous for Gods glory and for all good duties And therefore wee are â—o communicate with this Church where the ministery is thus powerfull and if we forsake her it were iust with God to giue vs ouer to our former errors