Apostle speakes of that Church wherein was the vse of the Word and of the Sacrament of Baptisme as we may see in the 26. verse which are onely in vse in the visible Church And in Colos 1.18 there is Christ the head of his Church and there is the Church the body of Christ Now the Apostle speakes of that Church whereof hee was a Minister as we may see vers 25. which is a visible Church And that it may appeare that these Collections are not strained against the meaning of the holy Ghost you shall find that the Apostle in the 1 Cor. 12.27 speaking to the visible particular Church of Corinth saith plainely Yee are the body of Christ and so intends necessarily that Christ is the head of that particular visible Church And as it was with the Church of Corinth so it is too with all true visible Churches else Reuel 1.13 there the head and the body is described together there was the seuen golden Candlesticks the seuen particular visible Churches and there was also the Son of Man walking in the midst of them that is Christ the head of them And no question but the Iewish Church in the former Testament was Christs Spouse and so Christ was her Husband and consequently her Head for how often did God threaten to cast them off and to giue them a Bill of Diuorce shewing thereby that hee was the Head euen of their visible Church then much more of our particular visible Churches so that Christ proportionably is the Head of a true visible Church The Reasons of the Obseruation are these first Christ Reas 1 liuing vpon the earth was of the visible Church but not as an inferiour or a member for then some other visible member must be his head which is impossible therefore while he liued vpon earth he was the head of the visible Church Now what he was he is he was so then and therefore he is so now Secondly all power is giuen to Christ both in heauen Reas 2 and earth Matth. 28.18 and he is the head of all principalities and powers Colos 2.10 And in what respect is he the head of all but that he might be the head of the Church as the very reason is implyed Ephes 1.22 And hath made all things subiect vnder his feet and hath appointed him ouer all things Why to be the head of his Church And this is that we meane in that Article of our Faith when wee say I beleeue that Iesus Christ sits at the right hand of God that is that hee hath power giuen him to rule ouer all things specially ouer his Church to rule and gouerne it and to conuey all good things to it as the head to the body Reas 3 Thirdly he giues life to the members and holds all the body together Col. 2.19 and Ephes 4.15 16. therefore he is the head of the body Reas 4 Fourthly the Church is guided by the Lawes of Christ both for doctrine and manners therefore he must needs be the head of the Church Reas 5 Fifthly he is the Sauiour of the Church Ephes 5.23 and therfore he is the head of his Church for it is the office of the head to defend and to see to the safety of the whole body Reas 6 Sixthly he is the onely vanquisher of all the Churches Enemies and he doth so vanquish them as that he himselfe is freed from Satans and all other enemies harmes Ioh. 14.30 The Prince of this World commeth and hath naught in me yea he breakes the Serpents head Gen. 3.15 And in the Reuelation there is Michael and his Angels fighting with the Dragon and his Angels and they ouercome them Now Christ is this Michael that ouercommeth the Diuell and all the enemies of his Church therefore he is the head of his Church Reas 7 Seuenthly he giues the Spirit to his Church therefore he must needes be the head of his Church and hee giues the Spirit not onely in regard of ministeriall duties as Iohn 20.22 where he breathed on the Apostles and said Receiue the holy Ghost but also in regard of sanctification and inward graces as Act. 2.4 this he doth for euer Eph. 4.11 12. Now it is the head that conueyes Spirit and motion to the body Therfore seeing euery visible Church receiues the Spirit from Christ then he must needs be the head of them Reas 8 Eighthly and lastly hee is the King the Husband the Shepheard the eldest Brother or first borne of the Church therfore the head of the Church So much for the Reasons Vse 1 The vses are these The first Vse is matter of Refutation against the Popish Church for this is a maine point of difference betwixt vs and the Church of Rome Wee say and haue proued it that Christ is the head of the visible Church they say the Pope is the head of it and as they meane it it is worse than it seemes to be for therein they affirme a double blasphemy against God and giue two maine blowes to Iesus Christ to cut him off from being head to his Church at least they take his Crowne from his head And this they doe first in regard of the Body the Church secondly in regard of the Head Christ First in regard of the Church for they say the Pope is the head not of the Church of Rome onely for that were tolerable if hee would content and containe himselfe within his owne Diocesse neither would we much contend with him about his Bishopricke But he lookes high and gapes wide and saith like his lying father the Diuell All is mine that he is the head of the vniversall Church through the world A proud challenge easie to be made but impossible that it should bee maintained You see that it is proued to be Christs due only by right to be head of the visible Church if then the Pope wil be head either he must take it from Christ against his will and so he is plaine Antichrist as indeed and in truth he is or else he must haue it by Christs grant and this he pretends to be his Title But first he hath it not by Christs grant for Christ neuer gaue him any such matter for many hundred yeares after Christs ascension this headship of the Popes was neuer heard of Yea but say they he gaue it to Peter and so to the Pope I answer No Christ gaue it not to Peter nor yet euer meant to giue it him much lesse to the Pope First hee gaue it not to Peter for the places which they alleage to proue this point serue nothing to this purpose as Matth. 16.19 Whatsoeuer thou shalt binde on earth is bound in heauen and whatsoeuer thou shalt loose on earth shal be loosed in heauen This is spoken equally to all the rest of the Apostles as well as vnto Peter Ioh. 20.23 Whosoeuer sinnes ye remit they are remitted c. Where now is the headship of Peter ouer the whole
the Church he is to labour with his owne hands to satisfie his necessitie but yet when there is a competent state in the people they are to ease him of that labor and of their estates to releeue his wants as the Philippians did by the Apostle Paul Phil. 4.10 11. where the Apostle reioyceth for the care which they had in ministring to him And surely the people lose nothing by this for when the Ministers are thus prouided for they giue themselues wholly to their callings without let to study for the good of the people whereas else they bee driuen to prouide for themselues it will be with them as it was with the Israelites vnder the hands of the cruell Taskmasters in Egypt they must be seeking straw while they should bee making brick to build withall they must be seeking after the pelfe of this world while they should be building Gods house And they that neglect this duty are empty of all Religion both for piety to God whose Ministers they are and for charitie to themselues and their brethren because they do not straine themselues to relieue the wants of such as by Gods Ordinance they are most bound vnto and which doe spend themselues and their time for others good and saluation So much of the third point for duties and workes of mercy and charity The fourth point is the censures of the Church the proceeding against offendors For seeing in all Churches there are still some that walke inordinately some course of necessity must bee taken against them that the Church may bee disburdened either of their persons or of their sinnes And hence it is that our Sauiour himselfe takes precise order for this matter Matth. 18.15 c. And the Apostle chargeth this Duty on the Thessalonians with great authority 2 Thess 3.6 We warne you brethren in the Name of our Lord Iesus Christ that you withdraw your selues from euery Brother that walketh inordinately And hee is grieuously offended with the Corinthians that they did not proceed accordingly with all seuerity against the incestuous Person 1 Cor. 55. And the Reasons for such proceedings are very weighty First no Gouerment I say not onely can bee good but can stand where malefactors are not punished much lesse can the Gouernment of the Church where sinne is specially to bee hated preuented and suppressed Secondly where knowne sinne is not punished there the state and Gouernment is reputed accessary to that sinne now what a scandall is it to Gods Religion and Church to bee accounted fauourers or sparers of any sinne which they must bee if offendors bee not punished Thirdly offendors must bee punished else there is danger of infecting the whole Congregation so saith the Apostle 1 Cor. 5.6 A little leauen leaueneth the whole lâ—mpe therefore the old and sowre leauen is to be purged forth Fourthly in regard of the offendor himselfe Censures must bee had in the Church that so the flesh may bee thereby destroyed and his soule saued and so Gods mercies glorified in the conuerting a penitent Sinner by his sauing Ordinances 1 Cor. 5.5 But if hee continue obstinate his punishment here is but the beginning of his tormented State in hell and the decreee of Gods Reprobation is begun to bee executed vpon him and so the Lord is glorified in iudgement in the middest of his Church in the confusion of his enemies Now these proceedings consist in many particulars for the Church is mercifull euen as their heauenly Father is mercifull they delight not in the death of sinners but rather that they should bee conuerted and liue and therefore they attempt all meanes of cure first before they proceed in cutting off And yet they are iust too as God their Father is iust and therefore when gracious and mild meanes doe not preuaile they proceede to rougher courses First therefore there must bee priuate admonition betwixt him and thee or two or three more so our Sauiour commands Matth. 18.15 16. Secondly if hee will not heare complaint must be made to the Church as in vers 17. which as I take it is that noting out by Letter which the Apostle speakes of in 2 Thes 2.14 Thirdly consequently if hee will not heare the Church separate from him haue no Company with him as the Apostle speakes in that 2 Thes 3.14 And this is it also which the Apostle saith 1 Cor. 5.9 I wrote vnto you that you should not company with fornicators this is a suspending of them for a time from the Sacraments and from Communion in holy things till the Church had triall whether thereby they would bee brought to Repentance Fourthly if this will not preuaile what must be done then Why if they cannot cure they must cut off hee must bee deliuered vp to Satan indeed so the Apostle saith 1 Cor. 5.5 and 1 Tim. 1.20 and that which the Church doth in this case the Lord ratifies in heauen Matth. 18.18 Whosoeuer they bind on earth is bound in heauen yet so too that vpon his Repentance they can and must and doe most willingly loose them from those bandes of Satan wherein they wrapped him before This is a most serious and weighty duty to bee performed in the Church of God but how grieuously it is both neglected and abused it is a shame to speake of that any that professe themselues to bee of the Church of God and haue power in their hands to execute these censures should yet neglect them these being the onely meanes to reclaime or cast off the obstinate when imprisonment and all other waies will not serue So also it is abused by those vpon whom it is inflicted they deriding it and making but a iest of it as if they were neuer the further from heauen for all that and surely it may be they are not because they were neuer neere it Well whosoeuer they be that abuse it let them know that it is Gods owne pretious and holy Ordinance and therefore not to bee dallied in nor basely esteemed yea it is Gods owne worke and doing where it is lawfully proceeded in and it is ratified by him in heauen and where it is abused God will bee auenged on the abusers to the full It is true that the Curse causelesse as Salomon speakes is like the flying of a Bird in the Aire it leaues no impression behind it and in this case God derides it from heauen and it is their fearefull sinne that inflict it But when it is iustly suffered it is the heauiest stroke that can light vpon man in this life either from God or man The sword of the Magistrate is nothing to this that onely depriuing vs of temporall life this of eternall life a wounded Conscience which is an intolerable Burthen to them that haue â—elâ— it is nothing to this For a man sometimes in that case can pray for himselfe or if he cannot pray for himselfe yet he may and must and is prayed for by the Congregation These are neither in case
for these Reasons first many of the Church are chosen that are not yet called as Paul an Elect vessell before his conuersion and yet not called and so all the Elect before their conuersion nay many are chosen that shall neuer be called as the Angels which belong to the Church too and are a part of it And therefore the Church in the nature of it is to be described by their choosing and not by their Calling Secondly many are Called that are not chosen so saith our Sauiour and therefore if we should describe them by their Calling we should make such to be of the nature of the true Church which are not chosen and so are no true members of Christ nor shall euer enter into the heauenly Ierusalem Thirdly those which are chosen are called too their Election and chusing is the cause of their Calling and not their Calling the cause of their chusing Rom 8.30 whom he predestinated them also hee called Therefore in these respects it is fittest and most agreeable to the nature of the Church to be described by their election rather then by their Calling And so much of the first part of the Description namely the efficient Cause of their being The second thing they are described by is their number the whole company c. Which wee musâ— vnderstand thus First that all that are of the Church are God chosen and none else and that all that are chosen are of the Church none excluded as who should say the whole company of Gods chosen all these and none but these Here may be an exception made for you will say Are the elect of the Church before they are Called Yes sure in the purpose and account of God though they bee not so in their owne account nor in the account of thâ— World though they be not as yet actually assembled to the Church yet they are in the way and first or last they shall certainely haue an effectuall Calling whereby they shall bee made actually of the Church both in faith and in their owne knowledge and account And secondly we must vnderstand that all those together make vp one Church the whole Company of God Choseâ—â—s his Church as they are considered all together as members of one body and incorporated into one societie or Company and not as they are members apart And also so â—ll togâ—â—her as that all the chosen of all times and places and kinds make vp one only Church So much of the second part the number they are described by The third thing they are described by is the places where they are in heauen and in earth And so we do first fetch in all Gods Saints whether liuing or departed whether fighting on earth or triumphing in heauen As also secondly the Angels that haue kept their habitation in heauen are all comprehended together as so many seuerall parts of the Church to make vp the whole Body So yee haue the particular heads of the Description expounded and inlarged the whole company of Gods chosen in heauen and in earth Now that the holy Angels are parts of the true Church because yee shall not thinke that it is a deuise of mine owne braine yee shall see that the Apostle vseth the same words Eph. 1.10 That in the fulnesse of time he might gather together in one all things both which are in heauen and which are in earth And Eph. 3.15 Of whom is named the whole family both in heauen and in earth And Col. 1.20 To reconcile to himself through him I say all things which are in heauen and which are in earth All which places must be vnderstood not onely of the Saints departed that rest in heauen but also with reference to the holy Angels in heauen that fell not who hauing a benefit by Christ the mediator as well as wee are therefore to be seated with vs in the society and body of the Church Doctr. Now to make this matter more plaine I will draw it into an obseruation and that is this Namely That the holy Angels that kept their first estate are parts and members of the true Church as well as we are The Scripture is plaine for this First in expresse wordes secondly by necessary consequence First by expresse words Heb. 12.22 23. But ye are come to Mount Sion c. and to the innumerable company of Angels Where the Apostle speaking of the Church takes the holy Angels as Limmes of that Body and members of that Company And Reuel 19.10 The Angell tels Iohn I am thy fellow Seruant one of thy Brethren I haue the testimony of Iesus the Spirit of Prophesie I am thy fellow Seruant as who should say A fellow of the same House and Family with vs that is the Church A Brother as hauing the same Father God and the same Mother the heauenly Ierusalem that is the Church hauing the testimony of Iesus that is communicating in the same gifts and graces of the Spirit as the Spirit of Prophesie which is peculiar to the Church onely as 1. Cor. 12. So wee see by expresse Scripture that they are members as well as wee Secondly by necessary deduction and consequence First the Angels are elect 1. Tim. 5.21 and therefore they are parts of the Church Secondly Christ is their Head Col. 2.10 yee are complete in him that is in Christ who is the head of all principalities and Powers therefore they must be parts of his Body Which is his Church Thirdly the Angels peepe and prie into the misteries of our redemption by Iesus Christ 1. Pet. 1.12 therefore except we will make them busi-bodies to prie and meddle with that which they haue not to doe in which is vtterly against their wisedome and vprightnesse they must needes be parts and members of the true Church and so much of the Proofes The Reasons are these First the Church is the most excellent Reas 1 and glorious and blessed Assembly that is as wee haue shewed before the Angels therefore that excell in strength and beautie and glorie and absolute happinesse must needs be members of it Secondly the Church is that fulnesse of Christ that filleth Reas 2 all things Eph. 1.23 If the Angels be left out where is that fulnesse Thirdly it is against the bountifulnesse of Christ and Reas 3 the worthines of his obedience that any Creature should know and embrace the Doctrine of the mediation of Christ and yet not receiue benefit thereby for themselues But the chosen Angels do know and embrace it worshipping him and doing him all the seruice they could in the dayes of his flesh whilst he was working this mediation And therefore they haue benefit thereby to themselues And so consequently they must needes bee parts and members of the Church For to them are all sauing benefits peculiar and properly belonging Fourthly the euil Angels that fell away are a part of the Reas 4 malignant Church of the Sinagogue of Sathan as our Sauiour Christ giues vs
Saluation Iointly and particularly and continually Doe wee willingly bring our selues and our Families to partake in the Word Sacraments and Prayer The Prophet Dauid speaking of the members of this Communion saith Psal 110.3 Thy people shall come williegly at the time of Assembling And doe we profit by these meanes Haue they the same effect in vs as they haue in Gods Saints If they haue then we are of this Communion of Saints else not Secondly let vs examine our selues concerning our Gifts Hath God distributed to thee any gift or grace whatsoeuer and art thou willing to imploy it and Communicate it to the common good of the rest of the Saints as the Apostle was Rom. 1.11 that did long to bee with the Romanes And why did he so long Why because he had some spirituall gift to bestow amongst them if it be thus with thee then thou art a member of this Communion This is that our Sauiour commandeth Peter Luk. 22.32 When thou art conuerted strengthen thy Brethren as if he should say Make others partakers of the same grace with thee Thirdly wee must examine our selues in respect of the wants of our fellow members Are we willing to relieue them in their wants to supply them in their necessities according to our ability If wee are then this is a token to vs that wee truly practise this Communion of Saints This is it that the Apostle commends as a thing wel done that the Philippians did Communicate to his affliction Phil. 4.14 And this also he Commandes Ro. 12.13 that they distribute to the necessities of the Saints and that they giue themselues to hospitality And Heb. 13.16 To doe good and to distribute forget not for with such sacrifices God is wel pleased And this is the charge that the Apostle wills Timothy to lay vpon Rich men that They be Rich in good workes ready to distribute And this he commends in them of Macedonia That beyond their power they were willing and prayed vs with great instance saith the Apostle 2. Cor. 8.3 4. that wee would receiue the grace and fellowship of the ministring which is towards the Saints And Rom. 15.26 27. And Act. 4. Men sold that they had and distributed to euery one as they had need Fourthly wee must examine our selues in regard of our affections Are we like minded to them Doe wee suffer when they suffer Haue wee a fellow-feeling of the afflictions and miseries of our fellow-members If we haue then we are fellow-members with them 1. Cor. 12.26 If one member suffer all suffer with it This is a liuely token of a liuing-member if they haue a feeling of the sufferings of their fellow-members euery liuing-member of the Church hath the Bowels of compassion Colos 3.12 mooued with a liuely feeling of the miseries of others else they are no liuing but rotten and dead members Fiftly we must examine our selues whether we pray for our fellow-members as for our selues whether we pray for the good of Gods Church as wee are exhorted Psal 122.6 pray for the peace of Ierusalem Sixtly wee must examine our selues whether wee exhort others comfort them prouoke them and stirre them vp to loue and to all good workes as the Apostle willeth vs Heb. 3.13 Prouoke one another daylie And Heb. 10.24 25. Let vs consider one another to prouoke vnto loue and to good workes not forsaking the fellowship that is amongst our selues If we do exhort one another thus this is a signe wee are of this fellowship and a meanes to continue vs that wee forsake not this fellowship Seuenthly we must examine our selues whether we vse our Christian Liberty Christianly to the edification of our Brethren and not to their destruction Rom. 12.13 15. The last Rule that we must examine our selues by is this If wee labour not for our owne good onely but for our Brethrens also if wee seeke not our owne but euery one anothers wealth 1. Cor. 10.24 If we looke not euery one on our own things but euery man also on the things of other men Philip. 2.4 If wee labour to profit others as well as our selues this is a true Note that we are true and liuing-members of the Church of God The fourth Vse Here is matter of Comfort to vs that Vse 4 are of the Church not onely that God hath giuen vs a Communion of estate amongst his people but withall hath inioyned vs to practise all such duties as may make for the vpholding thriuing and continuing in this state Here then is our Comfort Art thou in want Why God hath giuen to others purposely for thy supply Art thou in temptation or at the point of death Happily then thou art not able to pray for thy selfe yet Comfort thy Soule thou art a member of the Church and therefore thou art prayed for of all the Faithfull and God will heare their prayers for thee Lastly Art thou depriued of Gods House by Trauell or sicknesse or persecution Yet here is thy Comfort thou art there in Spirit and thy cause there in some kinde is as effectually handled as if thou wert there bodily present as the Apostle saith 1. Cor. 5 4. When you are gathered together and my Spirit c. No distance of place though it be as farre as heauen from earth dissunders this Communion nor debarres vs the benefit of it the Spirit being euery where So that the prayers of Gods Church though I be neuer so farre off are as effectuall for mee as if I were there my selfe so I be there in Spirit Vse 5 Fiftly this teacheth vs of whom wee are to expect good and to whom we are to doe good First of whom wee are to expect good not from prophane men but from godly men from the faithfull therefore we should striue to bee in their Company and desire their presence both to giue and receiue good The Apostle Rom. 1.11 12. desires to be among the Romans Why that hee might doe them good that is true he might doe them good indeed but could they being but newly conuerted doe him that was so great an Apostle any good Yes that they might and therefore hee desires to be with them that he might be comforted together with them through their mutuall faith both his and theirs Specially we should desire their prayers so did the Apostle Rom. 15.30 and Heb. 13.18 Pray for vs saith hee Haue they need of our prayers Then much more haue we need of theirs yea the wicked themselues desire the prayers of the faithfull Exod. 9.28 Pharaoh desires the prayers of Moses and Aaron to God for him they receiue this benefit from the Communion of the faithfull though they giue nothing to it that the faithfull pray and are heard for them as Iob was for his friends Iob 42.8 Secondly this teacheth vs also to whom we are to doe good namely to the faithfull as the Prophet Dauid saith Psal 16.3 My welldoing extends to the Saints that are on earth And this is it
saued by before the Flood and Noah in the Flood and Abraham before the Law and Dauid vnder the Law and the Apostles whilest Christ was on earth the same saith are we and all the faithfull saued by from Christs ascension till his returne to Iudgement And therefore that is a damnable doctrine that some hold that euery man shall bee saued by his owne Religion whatsoeuer it be if he bee zealous in it no diuers Religions make diuers Churches but there is but one Church to be saued and therefore but one Truth and Religion to be saued by Vse 2 Secondly Is the Church but one Then wee should labour to maintaine the onenesse of the Church to keepe the vnitie of the Spirit in the bond of peace Ephes 4.3 Beware of factions and diuisions either of making or following them for they are the very bane of this onenesse of the Church and take heed of pride and singularitie for that is the common Mother and Nurse of dissensions and rents in the Church and doe not receiue the Word with respect of persons as when one saith I am of Paul another I am of Apollos c. What is Paul and what is Apollos but Ministers by whom yee beleeue They teach one Faith they preach one and the same Christ crucified they haue receiued one and the same ministration therefore embrace them all as one Ministry of one and the same Church What if God bestow diuers gifts on diuers persons and one more excellent then another Wilt thou abuse Gods gifts to the making of rents and factions in the Church No thou must know that thou art bound to profit the more by him that hath more gifts and to glorifie God the more for them and not to dote vpon them and maintaine Sects by them for that is not the end why God giues them but it is the malice of the Diuell that doth thus abuse them to a wrong end Vse 3 Thirdly this reprooues the Papists for they make two Heads and consequently two Churches except they will make a monster of the Church to haue two Heads and but one body Yea but say they the Pope is the Head of the Church in earth I am sure hee is not Head of the Church in heauen and therefore not Head of the Church on earth for they make but one Church and therefore can haue but one Head Some of the Iesuites hauing been pressed with this Argument and not knowing how to answer it haue affirmed that the Pope is Head of the Church in heauen so grosse and blasphemous haue they been So the Turkes and the Iewes that erect Churches of their owne and haue no fellowship with this Church they are not the true Church nor haue any part in this onenesse of the Church and whatsoeuer they are that haue no part in this Church they are none of Gods Church but of the Synagogue of Satan Fourthly this teacheth that difference in matters of circumstance Vse 4 doe not cut off from the true Church but holding one Faith with them wee are still in the vnitie of one Church First difference of states doe not cut off from the true Church though some Churches are greater some smaller though some are in their cradle others in their full age some before Christ others after Christ some purer some impurer yea though some be in heauen triumphing other some in earth fighting yet all are but one Church all are the same Wheate threshed in the floore and laid vp in the Garner and the same Gold digged out of the Mine with some drosse and tried and fined by the fire Secondly difference of times doe not cut off from the true Church before the Law vnder the Law and after the Law the first and the last Churches all are one Thirdly nor the difference of Persons Iewes and Gentiles bond and free male and female poore and rich all are one in Christ Iesus Fourthly nor yet difference of place Ierusalem Antioch Corinth England France Denmarke yea Paradise Earth and Heauen all are but one Church Fifthly nor yet difference of Ceremonies some worshipping at one time and place some in one habit some in another so long as all worship in Spirit and Truth they are but one Church Sixthly no nor yet difference of iudgement in Points not absolutely fundamentall doe not cut off from the true Church so long as all hold Christ Iesus he is the head-corner-stone that knits them all together into one building So much of the onenesse of the Church it selfe The second Note or qualitie of the Church is That it is holy Wee will draw it into an obseruation as wee did the former and that is this Namely That the whole Company of the faithfull both in heauen and in earth are a holy Company and euery part and member thereof is holy 1. Pet. 2.9 They are called a holy nation and in the fift Verse a holy Priesthood And it is said of Ierusalem that it is a holy Citie not that in heauen onely Reuelat. 21.2 but that on earth too Math. 4.5 And in Ephes 5.27 the Church is said to be holy and without blame c. And hence it is that those which are parts and members of the Church are called Saints and Saints on earth as Psal 16.3 And so the whole Congregation is called the Congregation of Saints Psalm 89.5 And their Head and Ruler is the King of Saints and they are not holy in profession onely for so are hypocrites too that are no part of the true Church but they are holy indeede they are truly sanctified therefore the Apostle calls them holy brethren Heb. 3.1 And this Holinesse is partly imputed Heb. 10.10 We are sanctified by the offering of the body of Iesus Christ And Colos 1.21 21. And partly inherent 1. Thess 5.23 Now the very God of peace sanctifie you throughout c. this is begun here but not perfected till we haue put off this body of sinne Reas 1 The Reasons of this Point are these First God the Father being most holy himselfe he sanctifies his Church and euery member of it and so makes them holy this Christ praies for Ioh. 17.17 sanctifie them with thy truth c. Iude. 1. sanctified of God the Father c. and therefore they are holy Reas 2 Secondly Christ their Head is holy and he sanctifies and makes them holy 1. Cor. 1.2 sanctified in Christ Iesus and in the thirtieth verse he is said to be their sanctification And Eph. 5.25.26 Christ gaue himselfe for his Church that hee might sanctifie it Reas 3 Thirdly the Spirit whereby they are enliuened quickened and ruled is the holy Ghost and he sanctifies them and makes them holy 1. Cor. 6.11 but now yee are sanctified by the Spirit of our God and Rom. 15.16 Fourthly the Word whereby they are gathered and the Reas 4 seed whereby they are begotten is a holy Word 2. Pet. 2.21 It is called the holy Commandement
is the Husband the Faithfull are his Wife Ephes 5.23 therefore as in the estate of marriage the husband and the wife are one flesh so in the estate of this spirituall marriage Christ and the faithfull are one Ephes 5.30 and 1. Cor. 6.17 Thirdly there are particular reasons for this first on Gods part secondly on Christs part thirdly on our part First on Gods part his election aimed at this communion He chose vs to be made like vnto the Image of his Sonne Rom. 8.29 and 1. Pet. 1.2 Elect according to the foreknowledge of God the Father vnto sanctification of the Spirit through obedience and sprinckling of the blood of Christ Secondly his Couenant is so Deut. 23.13 that we shall be one with him and he with vs. Thirdly he hath confirmed this by his free gift of Christ to vs and vs to Christ as I shewed before Fourthly the Fountaine of all is his loue to vs God so loued the world that hee hath giuen his onely begotten Sonne c. Fourthly the particular Reason on Christs part is his exceeding great loue towards vs Gal. 2.20 who hath loued me and giuen himselfe for me Fifthly there are particular reasons on our part first is our Faith for by Faith we beleeue in him and are ingrafted into him and made partakers of him Heb. 3.14 Secondly we did couenant it in Baptisme and we doe daily renew it that wee will bee one with him Deut. 26.17 18. Thirdly it is confirmed on our parts by gifts we consecrating our selues and all wee haue or are into his power and mercy Fourthly our loue is another reason for that makes it a true vnion where it is truely planted Ephes 3.17 Where loue is linked with Faith Fifthly our necessitie so requires it for we cannot bring forth any good fruit except we be and abide in Christ Ioh. 15.4 The meanes of this communion which is betwixt Christ and the Faithfull is first the Spirit secondly the Word thirdly the Sacraments 1. Cor. 10.16 The Cup of blessing which we blesse is it not the communion of the blood of Christ c. The Vses of this Point are these First here is matter of Vse 1 reproofe against the Papists that hold the communion of the Church one with and vnder the Pope affirming that we haue no communion with Christ vnlesse first wee haue communion with the Pope they acknowledge that at the second hand we haue a communion with Christ but mediately by the Pope he being the Vicar of Christ and the ministeriall head but the Scripture you see is cleare that the true communion the faithfull haue is in and with Iesus Christ Rom. 12.5 and the Apostles had a communion with Christ when there was no Pope Yea but say they Christ is not present with vs now in earth but the Pope he is the Head of the Church on earth and except we haue fellowship and communion with him wee can haue none with our Head in heauen I answer though Christ bee absent in body yet hee hath left vs his substitute that is his Spirit which is his true deputie of his owne appointing and not the Pope as Ioh. 14.16 17. and Ioh. 16.7 and he alone it is that workes this vnion making vs one with Christ and Christ one with vs. 1. Cor. 6.17 The second Vse is to teach vs what a blessed estate Vse 2 Gods Children are aduanced to they haue Communion and fellowship with Iesus Christ they are fellowes yea fellow-heires with him in grace here and glory hereafter And heere is our Patent Royall vnder the broad Seale of Heauen and Earth for our Interest that we haue in God because we partake with Christ Iesus the Sonne of God and therfore we must needs partake with God and haue Communion with him too So likewise for the promises of God by this I know I haue right and interest in all the promises of God because wee are his and hee is ours in whom they are all yea and Amen 2. Cor. 1.20 So likewise wee haue right and Interest into all his Offices Kingdome Priesthood and Prophecy and all the benefits of the same Iustification Sanctification Saluation yea our full and finall glorification because wee are his and hee and all his is ours Heere likewise is our answer and generall Acquittance against all the pleadings of Sinne Satan Death Hell Damnation Law Iustice and accusing Conscience here is our Answer to them all I am Christs and hee is mine and therefore if you haue any thing to say against me goe to him hee will answer for me nay hee hath answered for mee already and therefore ye can haue nothing against mee that can hurt mee there is no Condemnation to mee for I am in Christ Iesus So likewise we see here on the contrary what a miserable and fearefull case all others are in that are out of the true Church whether they bee of no Church or a false Church whether not yet assembled or cut off and that either by withdrawing themselues or else cast iustly out for being without the Church they are without Christ and being without Christ they are without God and so without life and without hope and without comfort and without grace and saluation yea they are the very prey and slaues of sinne and the Diuell and eternall confusion as hauing no priuiledge nor barre against them specially if they bee such as persecute the Church Vse 3 The third Vse is for examination to teach vs to examine ourselues hereby whether wee bee of the Church or no. Doth Christ Iesus liue in thee by his Spirit Art thou ioyned to him Doest thou beleeue in him obey him submit thy selfe to his ordinances and directions Doth thy heart tell thee vpon good ground that thou art one with him and he with thee then thou art one of the Church then thou art a chosen vessell else thou art but a Reprobate 2. Cor. 13.5 proue your selues whether ye are in the saith saith the Apostle Examine your selues know ye not your owne selues how that Iesus Christ is in you except ye bee Reprobates The Papists not feeling this Communion with Christ that hee is in them as none can feele it by their Doctrine cannot bee in the estate of Grace for wheresoeuer it is surely it may bee felt by the Spirituall man Fourthly this teacheth vs that if wee haue fellowship Vse 4 with Christ then wee must looke for afflictions while wee liue here We must be like our Head If we looke to haue fellowship with him in his gloâ—y we must also haue fellowship with him in his afflictioâ—s Phil. 3.10 It is impossible that we should Communicate with him in the sweet but that we must taste of the sowre also though indeed afflictions are not sowre but to the outward man they are sweet to the inward man the spirituall man reioyceth in affliction because they bâ—ing forth the sweet fruit of Righteousnesse Heb.
that outward Gouernment is not simply necessary to the being of the Church but to the well-being onely Vse 4 Fourthly seeing there is an outward Gouernment necessary in Gods Church for the well-being of it then this should teach vs to rest content with that which we enioy and to be careful to liue in obedience to it and to be thankfull for it and to bee earnest with God by prayer for the supply of it where it is wanting for though it concernes not our life yet it concernes our health though it concernes not the being yet it concernes the well being of the Church and euery man is to make conscience of it in his place both those that gouerne that they gouerne according to Gods word and those that obey that they obey according to Gods Word Vse 5 Lastly this reprooues those that take vpon them not as men and Ministers to exercise this Gouernment but they will bee Lords they will take vpon them against Gods Word to deuise a new Gouernment So the Pope he will not onely exercise the Gouernment as a Minister but as a Lord. The Apostles Rule is directly against it 1 Pet. 5.3 where he giues all Ministers charge that they should rule not as Lords ouer Gods heritage c. yet the Pope hee will be Head and Lord ouer all Churches on earth Yea but say the Papists though wee say he is Head of the Church yet we meane a ministerial Head as I haue said heretofore the very name of the Head of the Church is harsh and dangerous yet this word Ministeriall qualifies it well if it be soberly vnderstood it may agree to a particular but neuer to the generall Church ouer all the World as the Pope challengeth it And so much for this point The fifteenth Lecture of the Church WEe haue already entred into the businesse concerning Church Gouernment In handling whereof wee propounded these things in order to discourse vpon First of the harmes and euils that this matter hath occasionally brought forth in Gods Church Secondly what is meant by these words Church and Gouernment Thirdly how necessary it is in the Church Fourthly whether there bee any prescript forme of Church-Gouernment for euerie particular set downe in the Word Fiftly if there be not then what is to bee done in this case Of the three former wee haue already heard Now wee are as God shall enable vs to speake of the fourth Whether there bee any prescript forme of Church-Gouernement in euery particular set downe in the Word It is naturall to euery man when hee heares that such a good thing there is and that it is behoouefull and necessary to his owne vse to haue a longing desire after it he would then faine know where it is be to be had and how hee may come by it I doubt not but this is your pure minde in this case you haue heard that there is a Church-gouernment you haue seene also how necessary it is to the well-being of the whole Church and the members thereof Now you would cast about to see where it is to bee had that so you may bee made partakers of it For the satisfaction of this your desire I will propound it here by way of question Whether there be any prescript forme of Church-gouernment in euerie particular to bee found in the Word For if it bee found any where surely it must be found in the Word For first it being Gods owne Ordinance as you haue heard it must haue Gods owne warrant and ordinarily there is no warrant from God but in his Word Secondly that which is to bee gouerned being the Church the House of the liuing God it must bee fashioned to his owne mind for who is to prescribe Orders for the gouerning of the House but the Master of the house And who shall prescribe Orders for this House the Church to bee gouerned by but Iesus Christ the Lord and Master of this House And wee cannot know the mind of the Lord but by the Spirit of the Lord and Gods Spirit reueales Gods minde onely by Gods Word Therefore wee must doe in this case as in all other doubtfull and difficult cases in Religion Flie to the golden Rule Isai 8.20 To the Law and to the Testimony if they speake not according to this Word it is because they haue no light in them Gods Word must bee consulted withall and what that faith must bee embraced If wee haue not the light of Gods Word in it we are blind and dumbe and no light is in vs at all This Rule of the Prophet is seconded by our Sauiour himselfe Ioh. 5.39 Search the Scriptures c. they testifie of me not onely of the person of Christ who or what hee is but of his minde what hee would haue vs to doe in all our courses Now what the Scripture saith and what order it takes in this kinde may be truly and plainely deliuered in these two Positions First that the whole substance of Church-gouernment is so set downe in Gods Word as that euery particular Church may receiue instruction how to bee gouerned by it Secondly that there is not any one set particular forme of Church-Gouernment so set downe in the Scripture that euery Church may receiue instruction thereby how to be gouerned in euery particular ceremonie and discipline These two positions being well vnderstood doe teach vs all things needfull to bee knowne in this point There may seeme to bee some contradiction betwixt them the one affirming that there is a forme of Church Gouernment set downe in the Word the other denying it But this is onely in shew a Contradiction and is easily reconciled by this distinction It is one thing to speake of the generall another thing to speake of the particular The affirmatiue Position saith That it is wholly set downe there in the generall and partly in the particular The negatiue saith It is not there wholy in euery particular These Positions I purpose to deliuer by way of Obseruation that so I may speake the more plentifully vpon them and that they may bee the fitter for your vnderstanding I will beginne with the first which is this namely Doctr. 1 That the whole substance of Church-Gouerment is so set downe in Scripture that euerie particular Church may receiue instruction and direction thereby how they ought to bee gouerned This Doctrine I doubt not but it is the certaine Truth of God Matth. 28.20 Teaching them to obserue and doe whatsoeuer I haue commanded you First wee must here presuppose the necessity of Church-gouernment as I haue taught before and secondly that it is Gods ordinance as I haue also before shewed and then it must needes follow that Christ gaue it in charge to his Apostles and so they taught it and that not by preaching onely but by writing too For what they preached they writ the substance of it so that euen in their writings at least the substance of this businesse is
peculiar to him and other ministers to administer it which wee blesse c. The third Duty is prayer Act. 6.4 and in the 1 Cor. 14.16 there the manner of publike prayer is plainely set downe that is that which is conceiued by the Minister and the people accompanying him in their affections and saying Amen The fourth Duty belonging to their Office is that they be an example to their flocke of holinesse in life so the Apostle exhorts the Elders to whom hee writ 1 Pet. 5.3 to bee an example to their flocke and so the Apostle exhorts Timothy to bee an example to them that beleeue 1 Tim 4.12 The fifth Duty is to visit the sicke So it is intended Iames 5.14 If any man bee sicke let him call for the Elders of the Church c. Their sixth Duty they are to vse and exercise the power of the Keyes both in binding and loosing for that also is common to them with the Apostles and that which is said to the Apostle in Ioh. 20.23 is said also to all true Ministers Whose sinnes soeuer ye remit on earth they are remitted c. This is peculiar to all in the Ministery and none else The seuenth Duty belonging to their Office is that they are to haue care ouer the poore I vrge it not so much that they should distribute with their owne hands yet that is needfull too where greater occasions are not hindred by it for so the Apostles all was brought and laid at their feet and they did distribute it till they had greater businesse in hand But this they ought to doe to see it performed by those that are in places both collections and distributions 1 Cor. 16.1 Eighthly and lastly their Duty is to bee continually resident and attendant ouer their Charge Act. 20.28 Take heede to the flocke ouer which the holy Ghost hath made you ouerseers c. The very name Ouerseer intends so much that they must be continually resident ouer the flocke wherein the Apostles themselues though they went from place to place yet they were very carefull in visiting and in writing to the Churches which they had planted as Paul and Barnabas did Act. 15.36 and they did long to bee with them as the Apostle Paul saith Rom. 1.11 and when they were hindred from it they bewailed it as Satans worke therein So doth the same Apostle 1 Thes 2.8 and when they could not come themselues they supplied their bodily absence by the presence of their Ministers and Deputies as also by Letters But no ordinary Minister can thus excuse himselfe but they are continually bound to bee resident And the danger is exceeding great when the Pastor is absent as wee may see in the 1 Cor. 15.12 When the Apostle was absent some crept into the Church that taught errors and false Doctrine as that there is no resurrection c. and the danger of it amongst vs is too apparant and lamentable And therefore wee are to pray vnto God that those in Authoritie may force them that are tied to a Charge to be resident vpon it so much for Presbyters In the third place we come to Doctors I finde the word vsed in Ephes 4.11 and we expound it Teachers which hath two significations First I find it to bee vnderstood of those that teach the Word and that is the true and onely sense of it in the Scriptures secondly sometimes it is vnderstood of those that instruct Schollers specially in the grounds of Religion and so after in other matters and so it is taken in some antient Writers The question concerning Doctors is in the former sense this Whether there must bee such an one in euery particular Congregation as a seuerall Officer from the Pastor For answer whereunto I say that the Office of a Doctor is necessary in both senses generally in the Church and also in the former sense as hee is a Teacher hee is necessary in euery particular Congregation yea and further I say that if there bee in one and the same Congregation a Doctor in whom is the Word oâ— knowledge ioyned with a Pastor in whom is the word of wisdome 1 Cor. 12.8 it is not to be misliked But that this must be so of necessitie that wee deny for howsoeuer the gifts bee diuers the Doctors to teach and expound the Scripture the Pastors to apply it yet they may bee and are vsually found in the same Person and therefore wee shall find it Scripture that teaching and preaching concurre together in the same Officer so it is said of our Sauiour Christ himselfe Matth. 9.35 That hee went about teaching and preaching the Gospell And so it is said of the Apostles Paul and Barnabas Act. 15.35 That they continued preaching and teaching at Antioch And so the Apostle 1 Tim. 6.2 requires this in Timothy that he teach and exhort And this is generally required of all preaching Elders 1 Tim. 5.17 that they labour in the Word and Doctrine and what is that but to teach and apply And euery Minister must bee apt to teach What necessitie is there of a Doctor in euery particular Congregation Howsoeuer then they are diuerse gifts yet commonly they are found in the same person and that which they alleage Eph. 4.11 makes directly against them for if the Apostle there had meant to haue made them diuerse offiâ—es heâ— would haue disioyned theÌ„ with the same note of difference as hee did the other and haue said and some Pastors and some Teachers but in that he conioynes them together and saith Pastors and Teachers hee makes them to bee as one Now we come in the fourth place to gouerning Elders I finde Gouernors mentioned in Scripture as in the 1 Cor. 12.28 and also Rulers Rom. 12.8 And I deny not but this is of necessary vse in the Church for the Ministers must bee endued with it they must rule and gouerne as we haue seene before 1 Tim. 5.17 And it may bee of good vse too for the Church euen in those that are out of the Ministry as in the Christian Magistrate but that this must bee meant directly of some that must of necessity rule in euery particular Church besides the Ministers I cannot see specially seeing they ascribe to these Rulers a hand in the Censures of the Church which being a chief part of the power of the keyes and therefore appropriated to the Ministers and limited by Christ onely to the Apostles and them how shal they be imparted to others without their open wrong I will deliuer my iudgment briefely and freely in this case First either there were none such at all or if there were such they were onely by practice not by institution or if they were by institution yet they were for that present dispensation and not perpetuall or lastly if they were perpetuall yet our Church is not destitute in that case First either there were none such at all for first whereas it is said that the Iewes had their Elders
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
yet of his owne by possession and feeling and therefore euery man must haue iudgement of his owne too for faith without iudgement is blinde presumption And must I not rest on my faith in that sense And why not on mine owne iudgement too that is on Gods Iudgement which he hath endued my minde and soule withall Obiect 6 Lastly it is obiected This is strange say they wee heare them confesse that euery man though he be neuer so much inlightned yet he is subject to error and yet euery one of them assures himselfe hauing one Answ no more warrant then another that hee is in the truth I answer so farre as wee haue full assurance that wee are in the truth that is in matters fundamentall so farre wee doe acquit all the faithfull from being subiect to error finally and therefore this is no strangenesse at all And so much concerning this point The fiue and Twentieth LECTVRE of the CHVRCH COncerning the power of the Church we haue heard that it reacheth to persons and things for so we diuided it for plainenesse sake concerning Persons we haue done concerning things we haue entred into them and shewed that the things wherin the Church hath power are either matters of substance or matters of circumstance matters of substance and that either touching Scripture or besides Scripture touching Scripture and that either touching the authority or sense of Scripture Of these two last points wee haue spoken namely concerning the power of the Church touching the authority and sense of Scripture Now wee are to speake of matters besides Scripture which is the last point concerning matters of substance that is the point we are now to speake to matters beside Scripture for though in deede and in truth there is nothing to be held in matters of substance in Religion but what is sufficiently warranted by the Word either expressely or at least by sound consequence and deduction yet because some haue fondly imagined and confidently auouched that such things there are and that it is in the Churches power to ordaine them and because some churches haue vsurped and incroached vpon more authority in this case then euer was granted or comitted to them from God therefore in handling the authority of the Church this point also amongst the rest is needfull to be spoken vnto Matters of substance in Religion are of two sorts some concerning faith teaching vs what to know and beleeue others concerning obedience prescribing vs what to do and practise in each of these the Church hath a great hand where the light of Scripture goes before and where shee followes the Doctrine thereof accordingly but where the Scripture is silent in any thing of either or both these kindes there the Church must be silent too and not desire to speake Wee will deliuer the matter plainly by way of obseruation and that is this namely Doct. that the Church hath no power to decree and ordaine any matter of substance in Religion eyther for faith or for obedience without or besides the Scripture The places that prooue this point are of diuers kindes for plainenesse sake wee will reduce them to these heads first some places ascribe this authority to God alone the second sort commends vs to the sufficiency of the Scripture in it selfe the third sort condemne all adding to Scripture and the last sort condemne all Doctrine so taught The first that ascribe this authority to God alone they are these Iames 4.12 there is one Law-giuer which is able to saue and to destroy and what is it to ordaine matters of substance in Religion but to giue Lawes Lawes I say of the highest kinde such as we must liue and be saued by and who is it that giues these Lawes hee onely that is able to saue and to destroy for so the Law-giuer is there described which being peculiar to God alone hee alone must be the Law-giuer Now the Lawes that God hath giuen are contained in the Scriptures which are therefore called the Word of God because therein God hath deliuered his minde and meaning therefore besides those in Scripture no other Lawes are to be ordained for matters of substance in Religion another proofe of this kinde wee haue Matth. 23.8 10. Be not called Doctors and be not called Master for one is your Doctor and Master and who is that but Christ himselfe Now what is it to be our Doctor and to be our Master It is to teach vs what to beleeue and what to doe that wee may be saued therefore Christ being our onely Doctor and Master he alone is to teach and direct vs in matters of Saluation And in Ioh. 1.18 The Office of reuealing God to man is appropriated to Christ hee onely declares him and the reason is there implyed because he onely came out of the bosome of the Father and therefore he onely knowes the minde of his Father and therefore consequently he onely being of ability and authority to declare it so that whosoeuer takes vpon him to reueale any part of the minde of God hee must shew that he comes out of Gods bosome else hee neither must nor can speake in this businesse that Christ himselfe hath already reuealed that is that which is contained in the Scripture Now that we may know that this Rule is inuiolably to be obserued wee must know that all which euer had to deale in matters of saluation were precisely tyed and and confined to this scantling both teachers and hearers Teachers they must teach nothing in this kinde but what Christ in his Word hath first taught The Apostles and in them all Ministers are forbidden to teach any thing but what Christ commands them Matth. 20.28 that and nothing besides that yea the holy Ghost Christs speciall and chiefe Deputy on earth hee is to receiue of Christ and to shew that to the people Iohn 16.14 15. he shall receiue of mine and shew it vnto you And the Text saith in the 14. verse that he shall glorifie Christ in this as who should say if hee teach ought besides it were a dishonour and disparagement to the Lord Iesus much more if any other should doe so and so the hearers they are tyed to this scantling too for so it was prophesied before Deut. 18.15 The Lord thy God will raise vp a Prophet vnto thee like vnto me from among you euen of your brethren vnto him yee shall hearken And this Prophet is Christ as the Apostle Peter proues Acts 3.17 And this was after confirmed by a voyce from heauen Matth. 17.5 This is my welbeloued Sonne in whom I am well pleased heare him And it is the marke of Christs owne sheepe that they will heare his voyce Iohn 10.6.27 and his onely and not a strangers that is whatsoeuer is spoken not according to the voyce of Christ in the Scripture So much for the first sort of Scriptures The second sort that proue this point are such as commend vnto vs the