sleepes not Mat. 13. he and his are alwaies vp in armes against vs therefore we must be so against them And take this for a Rule that looke whensoeuer wee intermit out fight wee doe so farre forth for the time suffer our selues to bee ouercome if once wee start aside the enemy gets the more vantage of vs. Lastly it is generall against all the aduersaries of God and of his Religion for Satan and all his forces bend themselues against God and against his Church and therefore the faithfull must bend all their forces against Satan and all the aduersaries of Gods Church God promised to Abraham Gen. 12.3 that he would blesse them that blesse him and curse them that curse him And so must all Abrahams seed the faithfull doe for God as they must loue all that loue God so they must fight against all that fight against God A question may be demanded here Whether the good Angels be not also parts of this Church Militant I answer They are parties in this businesse in some sense for though the enemies cannot annoy them and therefore they need not neither doe they fight for themselues yet doe they fight for vs as true guardians and assistants and as Gods Instruments and Messengers to succour vs or to disclose and destroy our enemies and their enterprises against vs. They are heauenly Souldiers not onely in generall as the Starres and all the Hoast of Heauen are but in particular assisting vs in our spirituall warfare and that personally and by their office they comfort vs in our temptations as they did our Sauiour Christ Matth. 4.11 after his temptation And so Luk. 22.43 they comforted Christ in his agony there appeared an Angell from heauen comforting him And Psal 34.7 the Angels are said to pitch their tents round about them that feare God So that the Angels are not only about vs but they pitch their tents about vs to fight for vs and they do also deliuer vs. So then in some sense they are parties in this warfare yea but yet because they are out of the danger of the enemies that they cannot annoy them therefore they cannot properly bee said to be any part of the militant Church Secondly the Church Triumphant what is that That is the Congregation of Saints in heauen that haue already finished their warfare and ouercome their enemies and do now raigne and triumph in glory together with Iesus Christ in his Kingdome But because I haue spoken of this Point before therefore I will not now stand vpon it onely we will here shew some differences betwixt the Church Militant and the Church Triumphant and so come to an obseruation arising from hence The differences are these following The Church Militant The Church Triumphant 1. The Church Militant is of Men onely 1. The Church Triumphant is of Angels too 2. The Church Militant is on earth 2. The Church Triumphant is in heauen 3. The Church Militant is subiect to sinne error and misery 3. The Church Triumphant is free from them all 4. The Church Militant is running in the race 4. The Church Triumphant hath attained the Goale 5. The Church Militant are Saints in hope 5. The Church Triumphant are Saints in possession 6. The Church Militant hath need of the meanes the Word and the Sacraments c. 6. The Church Triumphant hath attained to her perfection and end 7. The Church Militant children vnder yeeres heires by promise 7. The Church triumphant are of full age seized on their inheritance 8. The Church Militant is like Christ crucified concerning infirmitie 8. The Church Triumphant is like Christ exalted and inuested into glory Doctr. The Obseruation from hence is this That seeing there is first here a Church Militant on earth and then a Church Triumphant in heauen hence I say ariseth this Obseruation That none can euer come to be members of the Triumphant Church in heauen except first they bee members of the Militant and fighting Church on earth This was figured in the passage of Israel out of Egypt into Canaan they must incounter with Pharaoh and his Hoast they must passe through the Red Sea they must wander in the Wildernesse many yeeres and sustaine hunger and thirst they must warre with their enemies euen whole Nations by the way All this they must doe before they can enter into this earthly Canaan euen so it is with vs in our passage to the heauenly Canaan We must meet with many enemies and sustaine and vndergoe many miseries as the Apostle saith Through many afflictions wee must enter into the Kingdome of heauen Act. 14.12 What are afflictions but assaults troubles temptations and fights Why through these wee must enter and through many of these saith the Apostle we shall meet with many of them here in this life yea we must passe through them saith the Apostle there is a necessitie of it it is vnauoidable The end we seeke after is Gods Kingdome why this is the way thither saith the Apostle these are the Pikes you must passe through euen many afflictions So in the 2. Tim. 3.12 the Apostle saith that all that will liue godly in Christ shall suffer persecution All those that looke to triumph in heauen must liue godly in Christ Iesus now all that will doe so shall suffer persecution whether they will or not 2. Cor. 4.17 For our light afflictions which are but for a moment cause vnto vs a farre more excellent and an eternall weight of glory not that our afflictions doe cause it by way of efficacy or merit for the Apostle saith Rom. 8.18 that the afflictions of this present life are not worthy of the glory which shall bee reuealed to vs. What is the meaning then of this place It must be vnderstood by way of order and consequence that afflictions must of necessity goe before or else the eternall weight of glory cannot follow after Reuelat. 2.10 Yee shall haue tribulation but bee thou faithfull vnto the death and I will giue thee the Crowne of life As if he should say Thou shalt haue trials and tribulations but be thou faithfull and fight and thou shalt haue the Crowne of life And the promise of life is restrained onely to those that ouercome Reuel 2.7 11 17. And hence it is that the whole course of the faithfull is called the Fight of Faith 1. Tim. 6.12 Fight the good fight of Faith lay hold on eternall life As who should say Whosoeuer thou art that hast faith fight for it or else thou shalt neuer lay hold on eternall life neuer receiue the end of thy faith which is the saluation of thy soule And Matth. 20.21 22. the Mother of Zebedeus children came to Christ and besought him that her two sonnes might sit one at his right hand and the other at his left in his Kingdome But Iesus answered and said Yee aske yee know not what Are yee able to drinke of the Cup that I shall drinke of c. that
Christian borne and yet ioyne with the Iewish Church in their religion hee is not of the Christian but of the Iewish Church and so it is of all others So then the name of Church and Religion are in some sense yoke-fellowes all Churches receiuing denomination from the Religion they professe Now then Religion being as the forme of the Church giuing it name and being therefore looke what Religion it is that the Church professeth and such is the Church to bee reputed There is a true Religion and euery Church embracing and professing the same is to bee reputed a true Church as the reformed Churches There are many false Religions and euery Church professing such Religion are false Churches as the Churches of the Heathen that worship false Gods and so embrace false Religions And so the Churches of the Saracens that erect and set vp Mahomet against Christ and of the Iewes that deny the comming of the Messiah in the flesh are false Churches But there are some Churches that embrace party Religions in part true and in part false yea what Church is so pure that is not tainted with some error and what Church is there so impure that professeth not some notable heauenly Truths We must therefore consider what truths and what errors they hold and so the truth will bee soone decided Without Christ there is no saluation and so no true Church 1. Ioh. 5.12 He that hath the Sonne hath life and he that hath not the Sonne of God hath not life If yee aske me whether one and the same Church may not bee a true Church in respect of some in it professing the truth or in respect of some fundamentall truths professed in it and yet a false Church in respect of some professing falshood in it or in respect of some fundamentall truths ouerthrowne in it I answer Surely it may till such time as the false Church hath gotten the vpper-hand and makes lawes for her errors and against the others truths with sentence of abandoning all those out of their Church which doe hold the truths So it was with the Church of Rome before the Councell of Trent And thus it was with the Church of Sardy Reuel 3.1 4. she had a name to liue but was dead and yet in the fourth Verse the Lord saith He hath a few names in Sardy c. Therefore take this for a Rule Whatsoeuer Church embraceth Christ Iesus God and Man the onely meanes of saluation is a true Church though tainted with many errors besides and on the contrary whatsoeuer Church beleeueth not this is a false Church though it hold many other excellent truths besides So much of the diuision of the name of the Church Now wee come to speake of the diuision of the thing it selfe that is of Gods Church which is not so to be vnderstood as if God had so many seuerall kinds of Churches for the Church as I haue shewed before is one and the same from the beginning of the world to the end that Church of God which was in the beginning and remaines now and shall continue to the worlds end is but one and the same Church therefore when we mention the diuision of the Church it selfe we meane not that it is seuerally diuided into diuers and seuerall kinds but distinguished in it selfe in diuers and sundry respects and principally for these first in respect of the bounds and limits or compasse of it secondly in respect of the seuerall portions belonging to it in the seuerall estates that it is ordained vnto thirdly in respect of the outward state of it to the world sometimes knowne sometimes vnknowne First it is distinguished in it self in respect of the bounds and compasse of it and so it is either vniuersal or particular vniuersall that is the whole company of Gods chosen both in heauen an earth But this hath no limits but is dispersed farre and wide ouer the face of the whole earth and reacheth to heauen it selfe But because I haue spoken of this before both in the Adiunct Catholike and also in handling the generall nature of the Church therefore I will trust your memories for that Point and not speake more here of it In the next place a particular Church that is euery particular company of the faithful or at least of those that are called to the profession of the faith which being seuerall by themselues of seuerall times and places are but particular Churches But because wee shall speake more properly of this when wee come to speake of the visible Church therefore we will respit it till then Secondly it is distinguished in it selfe in respect of the seuerall portions that belong vnto it in the seuerall states that it is ordained to and they are two The first is on earth or in this life and that is a fighting or warfare and the second is in heauen in the life to come crowned and triumphing And accordingly the Church is diuided into the Church Militant and the Church Triumphant To begin with the first the Church Militant is the Congregation of the faithfull on earth that doe continually exercise a spirituall warfare against sinne and Satan and all the aduersaries of God and of his Religion Marke the parts of the definition I say it is a Congregation of the faithfull that doe thus fight for though Hypocrites and sometimes those that doe persecute the Gospell doe fight the Lords Battels and so in a generall sense may be reputed parts of this Militant Church yet that is but colourably and outwardly for some sinister respect not in truth and singlenesse of heart nor in true hatred of sinne nor in a true desire to obey God and to aduance his Kingdome and glory And therefore to speake properly none are true parts of this Church Militant but the faithfull onely Secondly I say it is a spirituall warfare and that in many respects First it is spiritual in respect of the end of it for though sometimes the aduersaries of the faithfull oppugne them in their bodies and outward states yet it is meerely in a spiritual respect either directly or indirectly to hurt their spiritual estate or life of Grace so likewise when the faithfull defend their bodies or outward estate against their aduersaries when they maintaine their reputations or their liues it is not so much for the thing it selfe as to defend and maintaine our spirituall estates Secondly it is spirituall in respect of the weapons that are vsed in this fight for they are chiefely spirituall on both parts the aduersaries weapons are temptations c. the faithfull their weapons are the whole Armour of God Thirdly it is spirituall in regard of the Generals of the Field on both sides which are Spirits Gods good Spirit on the side of the faithfull and Satan and spirituall wickednesses on the wickeds side The third thing in the note is this that this warfare must be exercised continually for the enuious man
a difference betwixt one and the same Church in one respect and betwixt the same Church in another respect We considered of it as it was distinguished in three respects First in respect of the bounds and compasse of it and so we shewed that there was a generall and a particular Church Of the generall we had before spoken of the particular we were hereafter to speake when wee come to speake of the visible Church Secondly it was considered in respect of the seuerall portions and states allotted to vs and that was twofold the first in this world which is a fight or warfare the second is in the world to come which is a Crowne or Triumph In the first respect the Church is called the Church Militant In the second the Church Triumphant of this we spake the last time Now we are to speake of the diuision of the Church in the third respect And that is in respect of the outward state of it in this world and so it is visible and sometime seene vnto the world and inuisible sometime not seene to the world The Church of God doth sometime attaine to such a flourishing prosperous estate in this world as that first her members are many in number secondly they haue an outward forme of setled Gouernment thirdly their Religion is countenanced at least not violently opposed by the State and Authority where they liue Fourthly they make open profession of their faith and Religion Fiftly they haue publike and solemne Assemblies at ordinary and seasonable times and in due and conuenient place where the Ministers teach the Word and where the people heare the Word preached and where the Sacraments are administred and Discipline executed at least in some measure and that without danger and without prohibition I say the Church doth oft-times attaine to this state euen in this world and then it is called visible On the other side sometimes it is brought to such a low and distressed estate that scarce any of these are found there but rather all quite contrary First their number is small secondly they haue no such outward forme of gouernment setled amongst them at least not so exercised as that thereby the world should take notice of them that they are such a holy Society thirdly they and their Religion is distasted disgraced derided hated and persecuted euen to the very death Fourthly their profession is secret Fiftly their assemblies and meetings for Religious exercises are seldome or none at all or at least very priuate at such vncertaine times and in such priuy and close places as they can light vpon and that are best and fittest for their owne safety Lastly they are depriued and debarred of the publike vse of the ministry of the word and of the Sacraments and discipline And in this case it is called an Inuisible Church So you see in generall how the state stands between the Church visible and inuisible Now we are to speake of them in particular First of the Church inuisible The Church of God is said to be inuisible in these fiue Senses First it is inuisible because it is not seene nor acknowledged by the men of the world neither is it possibly to be discerned by the sense of the naturall man but whosoeuer sees it and knows it to be the Church of God must haue a better light then that of nature Secondly it is inuisible in respect of the inward graces it is endued withall as their Election Faith c. for these are not visible at all and so it is inuisible euen then when it is most visible Thirdly it is inuisible in this sense because the greatest and chiefest part of it is in heauen and so not to be seene by mans eye Fourthly the Church is inuisible in this respect because that Congregation that professe themselues to be the true Church of God are indeed sometimes no better then the very Synagogue of Satan such as ouerthrow the foundation and persecute that which is the true Church of God indeede and so vpon Tryall proues a false Church and so makes the true Church inuisible not to bee seene of men whiles the false Church intertaines mens eyes and thoughts doting vpon her deluding them and blearing and dazelling their sight they cannot nor do not looke after any other and so the right and true Church lies hidden from their sight euen as the painted Harlot carries away mens eyes from beholding the modest Spouse So while men dote vpon the painted shewes of a false Church they cannot behold the true Lastly the Church is inuisible in this sense because though there bee some true professours yet there is no publike profession at all or else it is very secret so that there is no certaine outward Testimonies whereby it may bee knowne to be the true Church In these fiue respects the Church may bee said to bee inuisible Marke this well for herein stands the difference betwixt vs and the Papists The Church say they must be so notoriously visible that there must be a great number of them and they must make open profession of their Faith and must carry themselues so as that euery man and woman may know that they are the Church and that euery one may know which is the true Church whereunto hee is to ioyne himselfe Opposite to this we say the Church is sometimes inuisible in these respects before set downe So howsoeuer there may bee alwaies a Church yet it cannot bee alwaies so notoriously knowne to all the world Further we must consider that the Church doth somtime signifie the vniuersall Company of Gods chosen in heauen and in earth sometime onely the Company of Beleeuers on earth When it signifies the vniuersall Company of Gods chosen in heauen and earth in this sense it is simply inuisible and that both actually that is it is not seene and also potentially that is it cannot be seene as in the first second and third senses we haue shewed For first neither can the naturall man see them nor secondly can their graces be seene neither thirdly can the greatest and chiefest part of them be seene being already in heauen Secondly when the Church signifies the company of Beleeuers on earth it is inuisible either simply or after a sort simply and so there is no Church on earth inuisible but in the first and second senses onely or else after a sort that is as opposed to famous visiblenesse generally pretended by the Papists namely that there is a great multitude alwaies openly professing the true Religion and that in such outward shew state and carriage that it is or may bee generally knowne to bee the true Church and that any faithfull man may point with his finger to such a Congregation and say boldly This is the true Church and so may see and know which is that holy Society amongst men where he may safely and where he must ioine himself for his saluation And in this sense that
and worse courses The fourth motiue to perswade vs to ioyne in communion with the Church of England and not to forsake her is this we our selues here had our new birth euen in this Church and by this Church and therefore wee haue great cause to be louing and kindly affected and to carry our selues dutifully vnto her as the child to the mother that bare him and if we doe not rest within her communion but goe from her how iustly may we feare to mis-led and eyther relapse into former or runne into new errors Fifthly many of our aduersaries were here begotten too the soundest part of that faith which the best of our Separtists haue they learned and attayned vnto in our church therefore the greater is their sinne first to flye from vs secondly to deny her to be their mother and thirdly to pursue her with so many obloquies and repreaches as if shee were no Church of God Sixthly our Church hath beene planted and sealed vp by the bloud of many precious and glorious Martyrs which of vs is not verily perswaded that Bradford Latimer c are now members of the triumphant Church in heauen then desire to be and to continue members of the same visible militant Church on earth renounce communion with them here and renounce communion with them in heauen Seuenthly consider what a shelter our Church hath beene to many afflicted churches French and Dutch c if they being Gods true churches flye for succour to vs and are safe vnder our shadow shal not we ioyfully and gladly continue vnder it but fly away If persecution should come we would be glad in our hearts that we had such a shelter Let vs not bee alienated from that good estate because we haue it which if we wanted we would esteeme most precious and vndergoe any labour to recouer it Eightly consider the miraculous planting and preseruing of our Church for many yeeres first planted by King Edward a childe then preserued in Queene Elizabeth time being but a woman against the whole rable of Gods enemies Pope and Spaniard and Sathan himselfe and all his Instruments this is no small token that God tooke notice of vs as of his owne Church and therefore may be motiue to vs to communicate with her Ninthly all other Reformed Churches acknowledge vs to bee a true Church and reioyce for vs yea euen those that are most against vs for Discipline as Beza yet pray for vs and for the continuance of our State euen as it is to many generations they are wise Religious Impartiall yet they approoue vs Me thinks it should astonish the Separatists that all are for vs but they as if they were holier and wiser then all others surely it should much incourage vs to keepe our hold and to haue them in great iealously because they haue deceiued themselues and would deceiue vs. Lastly who are they that condemne vs None but Papists and some hot turbulent Spirits that haue a great felicity in ouerthrowing the Societies of other Churches and yet cannot throughly agree amongst themselues what is to bee done in their owne Churches So much for the first Instruction Secondly this teacheth vs thankefulnesse to God and that in two kindes First that God hath beene so fauorable to this Land as to inlighten the people therof by the preaching of the word and other meanes of Saluation so that now they are a true and a sound visible Church heretofore they sate in darknesse and in the shaddow of death in heathenisme Popery gâ—osse Ignorance but blessed bee God a light a blessed and glorious Light euen the Light of the Gospell of our Lord Iesus Christ hath shined on them and doth shine on them so that they see their sinnes and the way of Saluation how many Nations are still ouerwhelmed some with Paganisme some with Iudaisme some with Mahometisme and some with Popery but our Nation hath the true Religion and sauing faith and that not onely profest but in some good measure practised too this is the Lords doing and therefore we should bee thankfull to him for it Secondly it teacheth euery one of vs in particular to be thankfull to God that our Birth and life hath beene respiâ—ed to these times of Light if the Lord should haue watched vs a good time we could haue had no better then this if wee had beene borne an hundred or two hundred yeeres since what times of blindnesse had wee been borne in But now â—hâ— wee are borne and liue in this great Light that is in the bosome of a true and in a sound visible Church except we will wilfully neglect such meanes of Saluation we may bee saued And therefore while we haue this Light let vs labour to walke in the Light as Children of the Light And let vs bring forth fruits worthy of this Light let vs liue more graciously and holily then those that want this Light that so it may appeare to the world that there is a difference in mens liues as well as in their Religion Lastly let vs pray to God for the continuance of this Light to ouâ— poore posterity that are yet vnborne that they may be as well prouided for herein as we are euen to the worlds end And therefore it stands vs in hand by Prayers and teares to intreate God not onely that the Gospell may bee in our dayes but that it may continue to our Children and to our Childrens children so long as the world endures And so much for the vses of Instruction The other vses for Reproofe though they haue beene handled heretofore by the way yet in the next Lecture I will handle them purposely The Nine and Twentieth LECTVRE of the CHVRCH IN the last Lecture we spake of the Reformed Churches and so at length wee came to speake in particular of our own Church the Church of England And we deliuered this Obseruation concerning the same Namely That the Church of England euen as now it stands though it haue many failings and weaknesse in it yet notwithstanding it is a true and a sound visible Church I did explaine this Obseruation and made proofe of it by sundry Reasons I haue also entred into the vses thereof which I shewed were of two sorts the first for instruction the second for reproofe wee haue handled the first sort and now we are to come to the second sort of vses And they are of Reproofe and that of two sorts of Aduersaries the Papists and the Separatists for we are close beset and hardly assaulted on both sides The Papist on the one side exclaimes that we are no Church or a false one because we are separated from them and the Separatists on the other side exclaime so too and therefore haue separated from vs and yet neither doth the Papist acknowledge the Separatist to be a true Church nor the Separatist acknowledge the Papist to bee so Manasseth against Ephraim and Ephraim against Manasseth and both against Iudah
535. Vogel 751. Thirdly of those which are in heauen and earth both together The matter of this reduced to sixe Heads all raised out of the Article of the Creed I beleeue the holy Catholike Church First Head It is but one The Church hath a threefold onenesse Difference of circumstances doe not cut off from the true Church as First of states Secondly of times Thirdly of persons Fourthly of place Fifthly of ceremonies Sixtly of iudgement in Points not absolutely fundamentall Second Head The Church is holy John 3. The third Head It is Catholike First how this word Catholike hath been wronged First by those in the Romish Church three wayes Rhemists in Act. 11 and Bristow in his moâ—es and demands 2. Cor. 3.5 Secondly it is wronged by some foure wayes Secondly the word Catholike righted in regard whereof three things are to be considered of First the antiquitie of it Vid Fulke ibidem Morney de ecclesia p. 13. 14. c. 19. ad 25. 29. vid. Rainold conclus 650. 671 Secondly the right meaning of it Oecumenius a Ipsa est ecclesia catholica vnde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graece appellatur quae per totum arbem terrarum diffunditur Aug. epist 170. ad Seuerinum Rhemists in 1. Ioh. 2.6 Morney de ecclesia 23. Thirdly the common receiued vse of the word Vniuersalis ecclesia est Ierusalem ciuitas Dei viui quae continet ecclesiam primitiarum circumscriptâ—m in coelis Isychius in Leuit. lib 4. cap. 14 Catholica veraciter illa est quae ab omnibus perfidis eorum successoribus consortibus sincera pura immaculata communione diuisa est Gelasius ad Anast Aug. Euseb hist eccl applieth Catholike both to the whole Church through ehe world and to particular Churches too Vid. Field lib. 1. p. 16. 26. l. 2. 56. Thirdly the obseruations from it Sheldon Quod semper quod vbique quod ab omnibus Vincent lib. 3. 24. Obiect Fourth point That the Church is a communion of Saints whereby two things are affirmed First that the Church hath a communion with or is ioyned to Christ which is the fourth quality First Christs communion with vs in two particulars First in regard of our selues in foure respects Secondly he communicates with vs in respect of the things that belong to vs which consisteth in these things Secondly wee communicate with him First in regard of himselfe hee is ours two wayes Secondly we communicate with him in regard of all thâ— things that are his as First what he had Secondly what he did Thirdly what he suffered Fourthly what he hath obtained by his doings and sufferings How these things are to be vnderstood This communication with Christ in the things that are his drawne into two heads First in some things by merit Secondly in other things by power Reasons on Gods part First his election Secondly his couenant Thirdly his free gift of Christ to vs. Fourthly his Loue. Reason on Christs part Reasons on our part First our faith Secondly our couenant Thirdly by gifts Fourthly our loue Fifthly our necessity Three meanes of this communion First the Spirit Secondly the Word Thirdly the Sacraments A Christians Patent Royall vnder the broad Seale of heauen for his interest First in God Secondly in the promises Thirdly in the offices and benefits of Christ. Fourthly in full and finall glorification A Christians acquittance generall against all pleading of sinne and euery thing that is against vs. The second thing affirmed concerning the communion of Saints and that is the communion which the Saints haue one with another and this is the fifth quality Caluin instit lib. 4. cap. 5 1. 2. Morney de eccles pag. 8. Christ the light of the World Three things concerning this communion First what it is it is spirituall In how many senses it is spirituall Two things wherein this communion consisteth and that in two things First a communion of state and that in diuers respects Secondly this communion consisteth in a communion of practise And this is first generall Secondly it is particular And this diuers wayes First in regard of gifts Non tollitur gratiarum diversitas nec conuellitur ordo politicus Calu. Secondly in regard of their wants and that diuers wayes Thirdly this communion of practise in particular is in respect of their doings Fourthly in respect of their sufferings Fifthly in respect of their affections Sixthly in respect of themselues and all they haue Thirdly the extent of this communion Cautions herein to be obserued This communion extends to the Saints in heauen The Reasons are of fiue sorts first in respect of God The second sort of reasons in respect of Christ The third reason in respect of the Spirit Fourth sort of reasons are in regard of the faithfull them selues in diuers respects Fifrh sort of reasons are in regard of our aduersaries Things to be done that we may maintaine this communion Trials whether we practise this communion Teaching two things First knowne to God prooued Secondly to themselues Thirdly none but God and themselues know it The fourth generall Head in this question which is the diuision of the Church which is partly of the name partly of the thing it selfe First of the name Secondly of the thing it selfe Three wayes how the Church is distinguished Into vniuersall or particular Secondly it is distinguished into the Church Militant and Triumphant What the Militant Church is defined This warfare is spirituall in three respects That the good Angels are parties of this Church Militant in some sense though noâ— parts of it What the Church Triumphant is Eight differences betweene the Church Triumphant and Militant And in it fiue things What to be considered of fâ—r the fitting helping and directing of vs in this warfare A third diuision of the Church into visible and inuisible Of the Church inuisible and of the inuisibilitie of it in fiue senses The Church signifying the vniuersall company of Gods chosen in heauen and earth in this sense it is inuisible actually and potentially Secondly the Church signifying the company of beleeuers in earth is inuisible simply or after a sort Generall aduertisements concerning the Church inuisible and visible Differences betweene the vniuersall inuisible and the vniuersall visible Church Vid. Zanch. in Hos 2.8.9 p. 51. August in Ps 10 Hierom. cont Lucif Exceptions of Papists out of the fifth of Matthew for the visibilitie of the Church answered The second exception out of Mat. 18.17 The third exception out of Rom. 10.10 Nine things considerable in a visible Church First the definition of it Vera ecclesia est quae profitetur Christi fidem Bellar. de ecclâ—s milit p. 249. First some Churches are either vniuersall visible Churches or particular visible Churches First Particular visible Churches are first Nationall Parochiall or domesticall Jnstances first of a Prouinciall Church Secondly of a Parochiall Church Thirdly of a Domesticall Church Secondly they are either more or lesse visible Thirdly
is not made by themselues but by sureties and when they come to yeeres such sureties as are conscionable and likewise the Ministers call vpon them to consider and performe their promise made in baptisme so then first our Church admits none but such as make solemne protestation of faith and obedience And secondly whereas they alleage that wee let the wicked continue in our Church without separation whereas we should cut them off when we finde them to be hypocrites I answer wee doe separate as much as in vs lies for we labour to haue them separated from vs and also Answ 1 wee labour to separate our selues from them First wee labour their separation from vs desiring their remouall bewailing their wickednesse and our condition that liue in Mesech and Kedar and reprouing them for their sinnes and if that will not serue complayning against them to those that are in Authority that they may bee excommunicate and withall wee are instant with God by prayer to stirre up the hearts of such as are in Authority to execute his Ordinances vpon them wee doe what wee can to separate them from vs and it comes sometime to passe that many are so separated from vs but if they should not that indeed were the Churches sinne and a foule sinne too yet it destroyes not the true being of our Church Secondly Answ 2 if we cannot get them separated from vs yet wee separate our selues from them and that is the separation that the Scripture so much beates vpon in priuate persons as we are more conscionable so wee doe more separate from them from their wills affections and courses yea wee must separate as much as conueniently we may from their persons at least from their sinnes which for our parts wee are perswaded to bee the chiefe separation that the Scripture intends Yea but this is a secret separation say they vnder hand not openly knowne Nay this is a notorious and knowne separation For first it is ingenuously profest on our part to the mouing of their after-hatred and despight against vs wee disclayming them that are lewd swearing and prophane wretches and that openly not caring who know it and likewise it is knowne on their part they vpbraiding vs therefore very reproachfully with the names of Puritanes Precisions holy Brethren and such like because wee will not accompany with them if this bee not an holy and a plaine separation What is I maruell then the matter being so notorious that they are not ashamed to say that wee doe not separate from the wicked this therefore is an horrible slander Yea but say they yee should separate from them in the Assemblies from the Word and the Sacraments I answer rather the wicked should separate from vs in these things where the Assembly and businesse are naught in themselues as at Playhouses and such like there the good must separate but where the Assembly and businesse is good in themselues there the bad must separate and the reason is good for it is none of theirs and the good must tarry and be present for it is their owne right and it is sin to refuse Gods ordinances for the pollution of others 1 Sam. 2.17.24 Yea but say they Can your holines sanctifie them If not then your Congregations are prophane I answer No our holinesse sanctifies not them yet our holinesse being true in vs and openly professed and practised it shal be enough to make vs a true visible Church yea and an holy Congregation in Gods acceptation and in the charitable estimation of our Brethren Yea but say they their filthinesse defiles you and your holy things either really or at least by imputation I answer they defile these holy things to themselues indeed Numb 19.22 compared with Hag. 2.14 15. and Titus 1.15 but not to vs so long as by faith we receiue them neither can they defile vs so long as we communicate not with them in their sinnes no not so much as by imputation Galath 6.3.15 The fourth Vse Seeing wicked men and Reprobates Vse 4 may bee members of a true visible Church this may teach vs to bee wise as Serpents to try before we trust be not too credulous to belieue euery show of profession Our Sauiour saith Matth. 7.15 beware of false Prophets that come to you in sheepes cloathing but inwardly they are rauening Woolues c. And the Apostle Iohn 1 Ioh. 4.1 bids vs Beleeue not euery Sprit but try the Spirits whether they are of God or no. And for this end the gift of discerning of Spirits is giuen to the Church 1 Cor. 12.10 therefore let euery one of vs labour to bee wise in this kinde Vse 5 Lastly this teacheth vs that seeing Hypocrites and castawaies may bee members of a true visible Church wee must therefore take heed that wee bee not carried away with this common error that because wee are members of a true visible Church and haue beene baptized therefore wee shall certainely bee saued But take heed fift and examine and bee alwaies digging into thine owne heart for feare of hypocrisie for though thou makest a good profession as thou thinkest yet there is that corruption in thy heart which if it bee not ript vp before God dayly it will betray thee and preuaile against thee to fall away as many doe in these dayes Let vs take heed therefore as the Apostle doth admonish vs Heb. 3.12 That there bee not in any of vs at any time an euill heart and an vnfaithfull to depart away from the liuing God As great and as bright stars as thou art haue fallen from heauen therefore as the Apostle saith Let euery one that thinks he stands take heed lest hee fall not that he which doth stand can fall but hee that thinks he stands take heed lest he fall Try therefore and examine thy selfe daily fift hypocrisie out of thy heart that so as thou art a member of the Church by possession so by thy standing and continuing in the faith and the sincere profession thereof thou maist shew thy selfe to bee a member by right too And so much for this point that Reprobates and Castawaies may be and often are members of true visible Churches And so much likewise bee spoken of the members of the Church The thirteenth Lecture of the Church AFter that we had spoken of the definition of a true visible Church in the first place and in the second place of the causes of it wee came in the third place to speake of the members of it wherein wee handled such points as it pleased God to afford vnto vs. Now wee come in the fourth place to speake of the notes and markes whereby a visible Church is discerned to be a true Church of God Wee know that all Souldiers haue their Banners and colours vnder which they fight and so hath the Militant Church the Souldiers of Iesus Christ her Colours and Banner to fight vnder So likewise euery Corporation and Company haue
when as the Partie knowes the right and yet willingly declines from it and these that thus erre are so far from striuing against their Error that they rather striue against a manifest Truth to maintaine their Error such an Error the Iewes are taxed for by Stephen Acts 7.51 and by Paul himselfe Acts 28.26 where he applies a place out of Esay to them shewing their obstinacie that in seeing they did see and not perceiue c. so that this is an error of obstinacy for a man to know the Truth and yet willingly to decline from it Thirdly some are finite and for a time onely some finall and for euer for a time onely and vpon better Aduice they change their minde such was Peters deniall of Christ Matth. 26.75 for which hee presently repented and went out and wept bitterly Againe some are finall and for euer as when men liue and dye in sinne without any Repentance at all at least without any true and sound Repentance such was the sinne of Iudas in betraying Christ he died desperately in it without any true Repentance Mat. 27.3 5. Lastly some Errors are particular some are generall and each of these in two respects first in respect of the persons that erre secondly in respect of the things they erre in for when as one or two or some few men in a Congregation are tainted with Error here is a particular Error in respect of the persons as it was in the Church of Corinth when as but some of them denied the Resurrection and not all 1 Cor. 15.12 But when as all or the greatest part in a Church erre this is a generall Error in respect of the persons An Instance of this wee haue in the Iewes when as they did all cry out against our Sauiour Christ Crucifie him Crucifie him So secondly in respect of the things erred in as when a man or a Church erres onely in one or in few things this is a particular Error in that respect so did the Church of Pergamus Reuel 2.14 I haue a few things against thee But when a man or a Church erres in all or the most things this is generall also in respect of the things they erre in as the Church of Rome at this day erres in all or the most things and so their Error is generall in that respect as also in respect of their persons Now to apply all this to the subiect of the question whether the Church may erre in all or in any of these respects or no If wee vnderstand the Church in the first sense for the whole Company of Beleeuers liuing on earth in this sense the Church may be said to erre first in matters of smaller moment not in the foundation Secondly of Infirmity not of obstinacy Thirdly at least onely for a time not for euer Fourthly particularly not vniuersally either in respect of the persons or of the things But if wee vnderstand the Church in the latter sense of one particular Congregation in this sense the Church may erre in all these which that I may the more largely and distinctly without Confusion deliuer and you apprehend receiue it plainely in these Obseruations The First is this That the Church militant the whole Company of Beleeuers on earth howsoeuer it hath many excellent Priuildges by the Spirit of truth yet it is not so exempted from Error but that it may and doth oftentimes erre both in Doctrine and manners I shall not neede to handle Errors in manners by themselues and Errors in Doctrine by themselues for each of these are transgressions against the Word Wil of God and they are both damnable and each alike may take hold of the Church 1 Cor. 13.12 The Apostle Paul speaking of himselfe being then a sound yea a principall Member of the Church of Christ acknowledgeth ingenuously much Ignorance that hee knowes little to that hee should know he knowes but in part Now Ignorance being an Error in a generall sense as wee heard before then we see that the Apostle willingly vndergoes the Imputation of Error and if he bee in Error who can looke to escape And therevpon it followes by necessary consequence that he erred in manners too for wee cannot bee obedient in that wee doe not know so that as his knowledge was imperfect so was his loue and obedience too But for errors in manners it is far plainer in Rom. 7.22 23. where the Apostle acknowledgeth that there was a Law in his members rebelling against the Law of his minde and leading him captiue vnto the law of sinne c and this was not his infirmity alone but it is the infirmity of all the Faithfull the Spirit stirres them vp to doe good yea but saith the Apostle Galat. 5.17 the flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary one to another so that you cannot doe the same things you would And our Sauiour giues an Inckling of this to his Disciples in a kinde of Parable Ioh. 13.10 where he faith He that washed is needeth no â—â—ue to wash his feete c. which though it be spoken in a negatiue sense as shewing that nothing needes washing in them but their feete yet it is affirmatiue in force shewing that none is so cleansed and purified but that still hee hath foule feete that is hee hath still sinne and error in him and these must be cleansed and washed away or else he can haue no part in Christ Iesus as in verse 8 So likewise for error in manners the Apostle Iames 3.2 saith In many things wee sinne all there all are included and that not in one kinde onely as nâ— a diuided sense as if one should offend in one thing and another in another thing but in a compounded sense not one or many but all sinne and that not in one or few things but in many And for further confirmation of the Truth hereof it is elsewhere negatiuely deliuered as in the 1 King 8.46 There is not a man that liues and sinnes not now lay these two together and we shall see that none is exempted from error in manners So for Error in Doctrine Rom. 3.4 where it is not onely affirmed in generall of all and of euery one in particular that euery man is a liar that is that he erres in some of his Apprehensions of the Truth but the Apostle doth likewise so derogate the holding of the whole Truth entirely and incorruptly from man that he appropriates it to God alone so that it is as possible for man to bee God as not to bee deceiued So that the Doctrine is cleare that the Church militant that is the Company of Beleeuers liuing on earth may and oftentimes doe erre both in Doctrine and manners So much for proofe of the point out of Scripture Reas 1 The Reasons of the point are these First mans frailtie The members of the militant Church true Beleeuers they are but men and therefore naturally louing darkenesse
more then light and euill more then goodnesse and howsoeuer the Spirit bee giuen them to enlighten them and to relieue them against each Infirmity yet their weaknesse is such that they are not so farre capable of the Spirit as that thereby they are enabled to vnderstand and know all Truthes and practise all goodnesse The Spirit indeed in it selfe is all sufficient but in them not so sufficient nothing can be receiued but according to the capacity of him that receiues it be the master neuer so good to teach yet if the Scholler be not capable of the Art he teacheth he shall neuer bring him to it so it is in this the Spirit is sufficient to teach them all Truthes but they are not capable of them the Spirit is sufficient in them for Saluation but not for perfect knowledge or obedience and that by reason of their frailty that they are not so farre capable of the Spirit The second reason is Satans malice and subtilty who Reas 2 as he is the father of lyes himselfe and the Auhor of all error and sinne so hee ceaseth not to tempt both to error and wickednesse and his labour is not altogether lost but that he fastens some of his Infections in both kindes on the best men Liuing or at the least as a hinderer he hinders that truth and holinesse is not embraced at least not in that measure that it should yea and he soweth errors and sinnes like Tares vpon that good seede of Truth and holinesse which Gods Spirit hath sowen in our hearts Thirdly whilest wee liue here we haue many occasions Reas 3 of Error many deceiuers false Apostles Heretiques Scismaticks many ill examples perswasions and sundry prouocations and these are too strong for vs to withstand them all and that at all times at least not so that wee may be free from all Infection by them Fourthly Our perfection both for knowledge and Reas 4 obedience is respited to the life to come not attained to in this life by the perfectest Phil. 3.12 the Apostle saith that he had not attained to perfection though he were inferior to no man no it is not for this life it is respited to the life to come then the Church shall be without spot or wrinckle Eph. 5.27 and that not onely by Imputation as we are here but by actuall possession then shall that be verified Cant. 4.7 where the Church is said to be all faire and no spot in her but that is for the Church glorious and triumphant it cannot bee so with the Church militant but they must sit downe vnder that ignorance and error which they cannot preuaile against and pray daily Lord forgiue vs our trespasses So you see the point made plaine by reasons too Vse 1 The vses are these First here is matter of Instruction teaching vs to humble our selues and to bee cast downe in our soules in that wee are such vile and corrupt wretches brutish in our selues both for matter of knowledge and obedience for so the Scripture sets vs foorth that wee are euen beasts in both First for knowledge the Prophet saith Ieremy 10.14 Euery man is a beast by his owne knowledge and for Obedience it is said Iob 15.16 that man drinketh vp Iniquitie as water c. concerning knowledge First wee finde by experience that wee loue error and falshood and that we are ready to accept lyes at the hands of Sathan and other deceiuers wee embrace them with both handes and make much of them and hardly can abide to bee wonne from them wee are sooner and easier perswaded from an hundred Truthes then from one Error Secondly for Truth wee know that naturally wee hate and abhorre it wee cannot learne or finde it our selues nor yet are we willing to receiue it from others when it is brought to vs no not when God himself and his Word his own blessed Spirit tenders it vnto vs or if wee doe receiue it it is but in part to the halues deadly and coldly and fearefully and wee are easily drawen from it the Euill one catching it out of our hearts our mindes wauering carried away with euery wind or blast of vaine Doctrine or if wee doe receiue it and sticke to it it is with much infirmity wee are apt to defile it with our owne Inuentions deuises glosses additions detractions mistakings doubts distrustes idle and euill apprehensions the Lord knowes the thoughts of man that they are all but vaine So concerning obedience we finde that of our selues we are prone to all sin and averse from all righteousnesse and in this wee doe much more resist the spirit of Grace then them former the Reason is this Truth and falshood being of the vnderstanding reason and iudgement the highest faculties of the soule we can more easily submit to the power of the Word and Spirit but good and euill being of the will and heart and affections the more base and more carnall parts in vs and the doing of good and the forbearing of euill being the denying of our selues and the bridling of the course of nature the forsaking of all our pleasures and profits and indeed the breaking of our hearts It is death to vs to bee thus mastred and this is the reason that wee are much more vnwilling to reforme in matters of obedience then in matters of knowledge and that reformation which wee doe attaine to in matters of obedience is much more imperfect then in matters of knowledge Let vs consider rightly of this and seeing the case stands thus with vs let vs be ashamed confounded before the presence of God and hate and abhorre our selues in dust and ashes what are wee ignorant of our selues and yet will not learne naught and sinfull and cannot bee reformed How doth this prouoke Gods Wrath against vs what a deforming is this to his Image in vs what dishonour to his name what griefe is this to his spirit that hee hath to deale with such peruerse and froward Schollers that will not bee taught by him either wee will not receiue his good motions at all or else not as wee should what reioycing is this to Satan that can insult and say I can perswade men to error and sinne when as Gods Spirit and his motions to Truth and righteousnes are reiected this is a great gratifying of Satan and a great reioycing to him besides what hurt doe wee to those amongst whom wee liue But specially what wrong doe we to our owne Soules this is to forsake our owne mercy and herein our selues are the chiefest Enemies to our owne saluation let vs confesse this to God and bewaile it and instantly beg pardon of him for it and striue the best we can against â—â— and let vs bee humbled all our daies that we can striue no better against this brutish nature of ours Vse 1 The second vse is for Refutation of the Puritanes those ancient hereticks that held an absolute perfection in this life and so the Papists
and the Anabaptists are here refuted that hold this error that they offend not in manners surely this is a farre higher straine then euer the Apostles attained to for they erred all in manners they all forsooke Christ and fled Matth. 26.56 but this was before the comming downe of the holy Ghost vpon them but did they so afterward yes euen after they had receiued the holy Ghost they erred in manners Iohn the Disciple whom Iesus loued would haue worshipped the Angell Reu. 19.10 and againe euen after admonition hee would haue done the like in Chap. 22.8 and so very likely hee did it after Repentance too And so wee see that Peter was reproued to his face by Paul for his sinne Galat. 2. If this bee so in the greene tree Alas Alas What shall it bee in the dry when Peter and Iohn and the rest of the Apostles haue had their falls shall any Puritan in the world bee so shamelesse as to boast of perfection This point shall neede no further Refutation all Gods Children from the first to the last will ondemne this Assertion by their owne contrary clamentable experience in the whole race of their liues I mention this the rather because some papists Anabaptists and familists are infected with this presumption at this day Vse 3 Lastly this serues for the Refutation of Papists that challenge to their Church and head the Pope an Immunity yea an impossibility of erring in Doctrine as if it must of necessity be true whatsoeuer they hold whereas this wee are able to shew how that they haue erred from themselues in many things holding one thing this yeare another thing the next and one contrary to the other so that except two contraries may bee true they must needes erre in the one or in the other but of this more shall bee spoken hereafter Thus wee haue seene the first point handled at large that the Church militant howsoeuer it hath many excellent priuiledges yet it is not so exempted from Error but that it may and oftentimes doth erre both in Doctrine and manners Now let vs come to the second Obseruation and Doct. 2 therein see how the Church may not erre The Obseruation is this That the Church militant is so guided by the Spirit of Truth that though it be subiect to error yet it cannot erre fundamentally obstinately finally and generally First not fundamentally Psal 62.2 he is my strength and my saluation and my defence therefore I shall not much bee moued that is fundamentally nor obstinately Psal 19.13 Lord keepe me from presumptuous sinnes nor finally Psal 55.22 the Lord will not suffer the righteous to fall for euer he may fall but not for euer nor generally in all her parts but still some are reserued that haue not bowed their knee to Baal 1 King 19.18 these two finally and generally are neuer found in the true members of the militant Church haply they may erre fundamentally and obstinately but neuer finally and generally Psal 37.24 though he fall yet shall he not bee cast off which if it be vnderstood of our outward preseruation here as the Text seemes to intend it then much more of our preseruation from sinne and error that though wee doe fall yet not finally for euer And Psal 125.1 they which trust in the Lord are like mount Syon which cannot bee remoued but standeth fast for euer And this is cleared by our Sauiours owne mouth Matth. 16.18 vpon this Rocke will I build my Church and the gates of hell shall not ouercome it hee saith not shall not touch it but onely not ouercome it And Psal 102. last verse the Children of thy Seruants shall continue and their seede shall stand fast in thy sight So then the Church militant though haply it doe fall fundamentally and obstinately yet it cannot fall finally and generally The Reasons First it is Christs promise that the Reas 1 Gates of hell shall not ouercome it Matth. 16.18 if there were no other reason this were sufficient Reas 2 But secondly the Church is built vpon a Rocke Mat. 16.8 and therefore cannot fall Matth. 7.25 Reas 3 Thirdly Christ God and man knits and vnites vs and if God knit the knot who shall vnknit it Reas 4 Fourthly Chirst prayes for vs that we may not fall Luk. 22.23 and hee cannot be denied Reas 5 Fiftly the vnchangeablenesse of Gods Loue he admits none to bee of the Church militant but whom hee loues Now whom God loues once he loues to the end Iohn 13. Reas 6 Sixtly the presence of the Spirit is another Reason of it Ioh. 16.13 the Spirit of Truth is continually present with them inlightning quickning directing perswading and reclaiming them from sinne and error whereunto if wee adde the sufficiency of the Scripture for all matters both for life and doctrine what other direction can wee haue or how can wee erre finally and generally Reas 7 The last Reason is drawen from Gods Loue and Care of his owne heauenly Truth which if it be not beleeued at all it is much disparaged and if it be beleeued any where then surely it must be in the Church which is the Pillar and Ground of Truth therefore still the Truth is aliue at least in some of the Church so that the Church cannot fall finally and generally for then the Truth must fall too Vse The vses are these The first vse is for matter of comfort to the faithfull that howsoeuer if we be left to our selues wee are weake and darke and blind prone to sinne and error and vntoward to grace and goodnesse yet wee see Gods Grace is sufficient for vs to keepe vs in his holy Faith vnto the end It is true that in regard of our selues wee are like silly sheepe ready to be a prey to the Beare and the woolfe yet wee haue an heauenly sheepherd our Sauiour Christ and he hath still an Eye on vs and lookes after vs and rather then we shall be quite lost hee will bring vs home on his owne shoulders Luke 15. Satan may and does seeke to deuour vs and to swallow vs vp quicke but God hath set him his stint so that neyther altogether nor for euer hee can preuaile against vs Iohn 10.28.29 Christ knowes his sheepe and hee will giue them eterternall life and they shall neuer perish c. If wee be ignorant of any point God will reueale it if wee be doubtfull God will resolue it if wee be out of the way he will admonish and reclaime vs wee shall heare a voyce behind vs saying This is the way walke in it c. Esay 30.21 The second vse is for reproofe of the Papists and Vse 2 Lutherans which hold that the very chosen may fall away and that finally which cannot be held without blasphemy for by this they wrong God making his election to be a meere casuall thing depending on mans goodnesse and perseuerance therein so likewise it is an exceeding wrong to the faithfull for if they may
fall away finally after true conuersion what peace or quietnesse can they haue to their consciences but still they will be fearing and suspecting and distasting their estate So much for the second Note The third note of obseruation is this that no particular Doct. 3 visible Church since the Apostles times but may erre and that fundamentally and obstinately and finally and generally and so cease to be a true visible Church I take my scantling since the Apostles times because the churches in their times had the Apostles to be members of them who being infallibly guided by the Spirit could not possibly so erre and therefore the churches in their times could not finally nor generally erre But the point is vndoubtedly true of all other particular churches that they may erre fundamentally obstinately finally and generally and so cease to be true visible churches examples will cleare it there is no Church but hath erred in some kinde both vnder the Law and before the Law yea and in Paradise as also in Christs time yea euen the churches whereof the Apostles were members had their errors but some churches may erre and others haue erred fundamentally and finally too Take the Church of Ephesus for an example that once was a true Church of God and called a golden Candlesticke and a Piller of Truth 1 Tim. 3. yet it erred in the Apostle Iohns time yea it is now vtterly and finaly falne away from Christ to Mahomet and is vtterly cut off from Christ the foundation but it may be said that the church of Ephesus may recouer againe and so her fall is not finall I dâ—ny not but that it may be recouered through Gods prouidence at the last yea but that is vncertaine and therefore for ought wee know her fall is as well finall as fundamentall and that which was her case may be the case of any other particular church and surely shall be if they walke in her steppes Reuelat. 2.5 The like wee finde in many other Primitiue Churches how many famous churches are falne away that were true visible churches in those times some to the Arians heresie some to the Donatists some to the Nouatians c. The lamentable estate of the Iewes Gods owne people proues this point without exception they are vtterly cut off from the foundation Christ Error like a gangrene sometimes ouer-growes all but some may say when may a church be said to erre thus seeing though some may erre yet happily not the rest I answer then a church may be said to erre either when an error is embraced of all in generall or specially of those that are the Pastors and guides and carry the chiefe face and port of the Church with them which error if it be generall in all or the chiefest Articles of faith and that after admonition they persist in it and condemne all other churches that hold otherwise Then is that church degenerate into a faction against the Church and except some amongst them impugne their vntruthes and these in some answerable number or of some good place and quality in the Church or in some knowne manner that notice may be publikely taken of it such a Church ceaseth to vs to be a true visible Church but if there be such opposers in these vntruthes onely and yet they hold with the factions in opinion in some other truthes fundamentall the Church for their sakes may be falsely reputed by all that know that opposition a true visible Church The reasons of the point are these The same reasons that proue that the Militant Church may erre hold directly for proofe of the first part of this obseruation that a particular church may erre and often doth erre for if it be so in them being all certainely chosen much more in these being all called but few chosen which also well considered will proue the latter part of this obseruation that is they may erre fundamentally and finally too for in euery particular visible church there are some few of Gods chosen else it can bee no true church Now these few dying still the Truth and the Church where God in his Iudgement forsakes decayes more and more loosing one truth after another and one faithfull person after another till at last few or none are left not enough in number at least in port and place to beare the name of such a visible church Secondly God tyes himselfe and his grace and saluation to no one particular place and therefore hee may take it from one particular church and giue it to another that may bring forth better ffruits The first vse is for instruction to all particular Churches to teach them to walke warily and carefully examining themselues by the Word whether their courses be agreeable thereunto and praying for the Spirit to enlighten them and let them take heede of the doctrines and inuentions of men if any error arise presently let them oppose and suppresse it If any doubt let them goe vnto the Law and to the Testimony If there be any difficulty let vs pray for the Spirit hee is the best expounder and God hath promised to giue the Spirit to them that aske him so though wee may erre yet wee shall not erre finally and generally Let not any Church presume of it selfe though it be neuer so pure for as good Churches as they haue falne and they may yea and without great heed they are in as great danger of corruption and so proceeding of a finall fall and desolation Neither let any man do at on the Church be it neuer so glorious as if it were an infallible Oracle and the ground of our faith and saluation rather search the Scriptures if the Doctrine of a Church be agreeable vnto them imbrace it and build on it not so much because of the Church which may erre and haply will deny that afterward which it once affirmed but because of the Scripture which is alwaies constant to it selfe and vnchangeable If the Scribes and Pharises teach out of Moses chaire that which is Moses Doctrine beleeue them else beleeue them not The second vse is for confutation of the Papists that say their Church cannot erre for howsoeuer they propound it as for the Church in generall that that cannot erre yet indeede they plead onely for their owne Church for they say that other Churches may erre but we say that their church may erre and that fundamentally and finally too and surely it is not far from it yea the Papists themselues in this confute themselues For first they confesse themselues that they may erre for so say some of them that they erre by excommunication when they doe it without sufficent cause others of themselues say that they erre in canonizing of Saints when they canonize some for Saints in heauen which are diuells in hell Secondly they confesse that Councels may erre too and thirdly that their Popes may erre too and lastly that their people may erre and therefore that the whole Church
may erre And how can the Papists maintaine their doubting of saluation with the not errring of the Church yes say they though wee know what wee are now members of the true Church and therefore in the state of saluation yet wee are not sure what wee shall be whether wee shall continue so or not but yet then they confesse that there is assurance of saluation for the time present though not for the time to come and how also can they maintaine the falling away of the faithfull with the not erring of the Church For the faithfull are chosen of God but some of these that are of a visible Church are only called If then the chosen faithfull may fall away then those that are onely called much more yes saith Hosius Euery particular member may fall away but the whole Church cannot but I answer that the only bar to stay men from finall falling away is the decree of Gods election which is tyed no more to all the Church in generall then it is to euery man in particular but they retort this on vs you say they deny the finall falling away of the faithfull and yet affirme the finall falling away of the Church and yet also you call the Church the company of the faithfull I answer when wee say the faithfull cannot fall away for euer wee vnderstand the chosen faithfull But when we say the Church may fall away we meane only the faithfull by profession and by calling only not by election when we say that the Church is the company of the faithfull wee vnderstand it properly of the whole members not of any visible congregation and for that which they obiect that the Church cannot erre because the Church is the Spouse of Christ the Piller and ground of truth and because it hath the promise of the spirit to this I answer that these do belong properly to the whole militant Church not to any particular visible Church but onely by proportion that is so far forth as the faithfull and chosen are found in it But notwithstanding this promise of the Spirit they may sinne and therefore they may erre too for Gods Kingdome is the Kingdome of righteousnesse as well as of truth and that holy Ghost is the Spirit of grace against sinne as well as the spirit of truth against error he is a sanctifier as well as an inlightener And so much shall serue concerning the first doubt and question whether the Church may erre or no. The second matter of doubt is concerning the necessity of being a member of the Church if euer wee will attaine saluation And hence ariseth this question whether any may be saued out of the Church or no For this is one singular prerogatiue of the Church that whosoeuer is of it is in the state of Saluation and whosoeuer is out of it is in the state of Damnation To this question I answer that if we vnderstand it of the inward communion of the faith of the Church that is of the chosen it is simply true that without the Church there is no saluation at all And so also if we vnderstand it of the outward Communion in the profession of faith with the Church that is of the called it is true also that ordinarily and vsually without the Church there is no saluation So that it is true properly of the whole Militant Church and yet it extends to the visible thus far that if a man be where there is a visible Church if he ioyne not with it ordinarily he cannot be saued Doct. Take then the obseruation thus that Without the Church there is no saluation vnderstand it properly of the Church Militant but proportionably of the Church visible Esay 60.1.2 3. as there was light in Goshen when all Egypt beside was in darknesse so is there light and saluation in the Church when the whole world besides is in darknesse and the estate of Damnation And as all that were not in the Arke perished in the floud so they that are not of the Church cannot be saued but must needes perish with the world and that which the ancient fathers say is true that they which haue not the Church for their mother haue not God for their father and surely they that are not of the Kingdome of heauen here on earth shall neuer be of that Kingdome which is in heauen The reasons are these First the Church is the fold Reas 1 they that are not within this fold are no sheepe neither haue they Christ to be their Shepheard Secondly Election the promise of grace Christ himselfe Reas 2 the holy Spirit sauing Faith Holinesse Righteousnesse the vse of the meanes all these are onely in the Church and are no where else to be found Therefore they which are not in the Church can haue no part in these and so can haue no part in saluation The vses are these first this teacheth vs to labour to be Vse 1 members of the Church If we liue in a place where the Faith of Christ is profest and doe not ioyne our selues with them it is a great and a damnable sinne euery one wil labour to be of that company that hath best and most priuiledges then labour to be of the Church for that hath the most and best priuiledges and labour also to bring others to the Church specially those that are thine owne labour that they may be of the Church and so in the estate of saluation Loue Sion let thy heart be rauished with the desire and prosperity of Ierusalem Secondly let those that are in this State let them Vse 2 walke in the light while they haue it lest it be taken from them and then they cannot tell whither they goe Thirdly here we see the misery of those that are not Vse 3 members of the Church for though they be else neuer so wealthy witty mighty glorious or otherwise worldly priuiledged yet they are no better then of the damned crue they are out of the estate of Saluation without God and without Christ in the world Fourthly this teacheth those that are of the visible Vse 4 Church that as they haue communion with the Church in profession So also to haue communion with them in faith else as good not to be of the Church as not to haue our part in the effectuall meanes of saluation with the Church Vse 5 Lastly heere wee may learne what is to be thought of those that separate from the Church as men cut off from the Church and so if they be without the faith of the Church they can haue no saluation The one and twentieth LECTVRE of the CHVRCH WE haue already spoken of the 6th generall point propounded to be handled namely of the priuileges of the Church Now we are to proceed to the seuenth namely of the aduersaries and opposites of the Church for as the Church of God is endued with many excellent priuileges aboue all other congregations whatsoeuer So no other company in
fruits that should be brought forth and grow vp in the Church And this he neuer giues ouer not though himselfe be foyled and cast vnto the earth for there hee persecuted the woman vers 13. nor yet though the woman bee carried away from him into the wildernesse yet there he persecuteth her vers 14. and 15. not yet though he bee disapointed of his Attempts yet hee giues not ouer but makes warre with the remnant of her seed vers 16.17 So that this place teacheth euery particular the point obserued See it yet more plainely affirmed by the Lords owne mouth in the former testament and set downe as an ordinance and worke of God himselfe Gen. 3.15 I will put Emnity betwixt thee and the woman and betweene thy seede and her seede he shall break thine head thou shalt bruise his heele here is a plaine opposition betwixt Satan and his seede and the Church and her seede and this is continuall for when his head was broke by our Sauiour Matth. 4. in ouercomming him in his temptations but specially at his death yet still he seekes to assault the Church and to bruise her heele And the same in effect is iustified by Christ himselfe in the new Testament Iohn 16.33 In the world ye shall haue affliction but be of good Comfort I haue ouercome the world c As if hee should say so long as you are in the world looke for affliction it is your portion here to be afflicted and assaulted with many aduersaries Yet last of all see it most plainely in the experience of all Ages In the fourth chapter of Nehemiah vers 7.8 when Sanballat and Tobiah and the Arabians and the Ammonites and the Ashdodims heard that the walls of Ierusalem were repaired they conspired altogether to come and to fight against Ierusalem and to hinder them So in Heb. 11.35 36 37. where the estate of the Church in this world is set downe to bee this that many were stoned many racked others hewen asunder and others slaine with the Sword c. These are the assaults and oppositions that the Church is to expect in this life So the Apostle 1 Cor. 49. to the 13. speakes of the like oppositions that the Church meetes withall in this world that they were as men appointed to Death a gazing stocke vnto the world to Angels and to men c made as the filth of the world and the off scowring of all things And in the 1 Thes 2.18 the Apostle saith that hee would haue come vnto them but Satan hindred him so that wee see that Satan and his Instruments assault the Church continually and hinder their good proceedings So in Psal 2.1.2 c. the heathen rage and the people murmure the Kings of the earth bande themselues and the Princes are assembled together against the Lord and his Christ And in Act. 4.27 in both these places Christ himselfe is propounded for an example in this case that so all that beleeue in him and professe him may know what to trust to Herod and Pontius Pilate and the Gentiles and the people of Israell all were gathered together against Christ if it were so with our Sauiour it must needs bee so with all his members If they hated and opposed him they will hate and oppose them for the Seruant is not aboue his Master what Church euer was there in the world yea or what one true member of the Church that can no by their owne experience giue Testimony to this Truth Either in captiuity or out of it either vnder the Law or before the Law or after the Law Either Apostles Prophets or Patriarkes all from the first to the last yea Adam himselfe in Paradise see how hee was encountred and ouercome and so cast out of Paradise which all mankind rues to this day There is no place not state but heauen free there and no where but there shall the Church be triumphant there shee is alwayes militant assaulted and fought against by many Aduersaries that seeke to disquiet her peace and hinder her good proceedings So much for the proofe of the obseruation Now let vs see the Reasons of it And the first and chiefe Reason is the Iustice of God Reas 1 vpon the Serpent for when God ordained that Enmity betwixt the Serpent and his seede and the woman and her seede Gen. 3.15 hee was in a course of Iustice as a Iudge inflicting this is a punishment vpon the Serpent because he seduced our first Parents So that howsoeuer these oppositions light heauily and iustly on the faithfull yet it hits them onely as it were a by-blow for their chasticement the maine stroke is inflicted on the Serpent and his seede as their deserued punishment Reas 2 Secondly Satans Spite and Enuy against good men and good things is another Reason of it It is hee that stirrs vp and blowes all these Coales as after shall bee shewed It is gall and Death to him to see either good men or good things prosper And therefore he bends himselfe against them with all his power and might Reas 3 Thirdly the church and the men of the world haue contrary mouers the world hath flesh and Nature to be their mouer the Church hath grace and the spirit to be their mouer And so they haue contrary wills the one set vpon good the other wholly vpon euill and so also they haue contrary Ends the Church aymes at Gods Glory and at the Kingdome of heauen the wicked at their owne pleasures and profits and they tende to hell and therefore of necessity there must bee a perfect opposition of the one against the other in all their Courses as the Apostle saith Galat. 5.17 the flesh lusteth against the Spirit and the Spirit lusteth against the flesh and these two are contrary Reas 4 Fourthly It is the nature and condition of the good to bee crossed and opposed and it is the nature and condition of the wicked to trouble and vexe and hurt and fight against him that is more righteous then himselfe Reas 5 Fiftly Christ is a Signe to bee spoken against Luk. 2.34 and therefore they that professe and beleeue in him cannot but be mightily opposed not onely because they are members of a militanâ— head but also for that very cause because they professe and beleeue in him Reas 6 Sixtly It is so for the Triall of the faithfull themselues and of their faith First of the faithfull themselues so saith the Apostle 1 Cor. 11.19 There must bee Heresies euen among you that they which are approued amongst you may bee knowne And so the Apostle 1 Pet. 4.12 thinke it not strange concerning the firy Triall which is amongst you to proue you So likewise these oppositions are for the trial of Gods graces in vs of our loue to Iesus Christ whether wee loue him vnfaignedly and meerely for himselfe or for our owne ease and good and safety for if we loue him not for himselfe but for these then when these faile