must of necessity be vnited or else there was no saluation for them If a man in this case of conscience being troubled in minde should demand of a Iesuite or Seminary What he should doe to attaine euerlasting life his answere would readily be this You must be reconciled to the Church of Rome But if S. Paul were asked the same question as sometime hee was by the Iaylour what would be his answere Surely none other but this What must thou doe to bee saued Beleeue on the Lord Iesus Christ and thou shalt bee saued and thy house When so many soules with pricked and perplexed hearts cried out to the Apostles Men and brethren what shall we doe Did S. Peter salue their sore consciences with the Balme of reconciliation to Rome No no Rome had then no Christian being but he vniteth them to the Church of the faithfull by calling them to repentance and faith and to enter into the Church by Baptisme Repent saith he and be baptized euery one of you in the name of Iesus Christ c. The visible Church then whereunto whosoeuer will be saued must be reconciled is the Congregation of the faithfull of what nation or Countrey or condition soeuer they bee For saith the Apostle there is neither Iew nor Greeke there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Wherefore our blessed Lord hath left vs in this case a sure rule and stay whereupon the Christian soule may safely rest and it is this Where two or three saith he are gathered together in my name there am I in the midst of them Absurdly therefore haue the Romish faction coyned a new definition of the Visible Church wherein they make the most formall and essentiall part to be this namely to be vnder the regiment of one head and gouernour of the Vniuersall Church the Vicar of Christ on earth and S. Peters Successor to wit the Bishop of Rome so that without adherence vnto and dependance vpon this head they admit no man to saluation The grosenesse of this conceit may appeare by these euidences 1. Thus to define the Church in this manner as they do is most illogicall and vnreasonable for a true and perfect definition requireth that it be constituted solely of causes materially and formally essentiall vnto the thing defined so that the one can neuer exist without the other But it is farre otherwise with the true visible Church for that both was and might be defined and thousands of soules vnited vnto it and saued in it before euer the Church of Rome had any being in the world as hath beene shewed before in part How many famous Churches were planted by the Apostles that neuer cast the glance of an eye towards Rome as Corinth Galatia Ephesus and the rest of the seuen Churches of Asia How many thousand soules conuerted that neuer heard of any such vniuersall head or so much as the name of Rome And indeede what should let but that they may be saued without any such respect which haue the graces of faith and repentance and are entred by Baptisme to to which the promise is made in the generall commission Goe ye saith our Lord into all the world and preach the Gospell to euery creature He that beleeueth and is baptized shal be saued Againe if there were such necessity to bee vnited to the Sea of Rome vpon paine of damnation how came it to passe that S. Cyprian as our Aduersaries themselues confesse in a Councell of fourescore and seuen Bishops opposed himself against the Pope and being cut off from communion with that great Head yet died a blessed Saint and was honoured with the crowne of Martyrdome dying out of that communion and as Bellarmine saith neuer found to make any retractation Or if to adhere to this one vniuersall Head bee a matter of so great consequence as they make it that the saluation of all men depend vpon it is it credible that it should be so vnknowne to Gregorie the Great that he himselfe being Bishop of Rome aboue fiue hundred yeres after Christ should renounce it with so many titles of disgrace in one Epistle He cals it a name of Nouelty an impious name a title of singularity and that he which taketh it vpon him is the forerunner of Antichrist with many more disgracefull termes giuen to that proud and pompous title elsewhere Besides how can that be a perpetuall and essentiall part of the Churches definition which was not knowne in the Christian world so many hundred yeeres after Christ but as their owne learned Historians confesse was obtained of Phocas the Emperour by Boniface the third who was the second Pope that succeeded after S. Gregorie Boniface the third saith Platina obtained of Phocas the Emperour with much importunity That the seat of S. Peter should be stiled and taken of all for the head of all Churches Where then was this head before S. Gregorie himselfe will satisfie vs. None saith he of my predecessours the Bishops of Rome did euer assume or challenge to himselfe the name of Vniuersall Bishop We see then how vnreasonable it is that dependance vpon the Sea of Rome should be essentiall to the definition of the Visible Church and of necessity to Saluation as they would make their blindfold followers beleeue 2. Againe it is manifest That as S. Augustine speaketh in those things that are apertly and plainely set downe in Scripture we may finde whatsoeuer doth concerne faith and good life Now let vs search the whole Booke of God from the first of Genesis to the last of the Apocalypse and wee shall not finde so much as one word either of prophecie precept promise or president to countenance any such necessary adherence to Rome How then can this be so mayne a point of faith as the Romanists would haue it that hath not so much as one expresse Scripture to ground it selfe vpon 3. And is it indeede so waighty a point of Christian beleeâ—e In what Creed I pray you may we finde it I am sure it is not in the Apostles Creed vnlesse they finde it in some thirteenth new-coyned Article of their owne There is onely the Holy Catholike Church the communion of Saints which for the visible and Militant part of it is all one in effect with our definition viz. That the visible Church is a congregation of faithfull men Saints by calling as Saint Paul speaketh In the Nicene Creed there is onely added by way of explication the word Apostolicke I beleeue one Catholicke and Apostolicke Church to shew against the Heretickes of that time that that was the onely true Catholicke and Orthodoxe Church which continued in the Doctrine of the Apostles As for Athanasius in his Creed hee makes Catholicke Religion to consist in the true Catholicke faith and beliefe of those things that are of necessitie to
THE WAY TO HEAVEN SHEVVING 1. That Saluation is onely in the Church 2. What that Church is 3. By what meanes men are added to the Church 4. The Author or Efficient of this addition 5. The time continuance of that worke 6. The happinesse of those that are added to the Church By Iohn Phillips Bachelor of Diuinity and Pastor of Feuersham in Kent Isa. 30.21 This is the way walke in it LONDON Printed by FELIX KINGSTON 1625. TO THE RIGHT WORSHIPFVLL THE MAIOR and the IVRATS his BRETHREN AND TO THE COMMVNALTIE of the Towne and PORT-LIMME of FEVERSHAM in KENT I. P. wisheth happy societie with the heauenly Ierusalem heere and in heauen Right Worshipfull and Beloued HAppinesse is the common obiect of euery mans desire so that as Seneca saith Viuere omnes beatè volunt There is not a man that would not be happy But there are two obstacles that hinder the attainement of this desired Happinesse One is as hee saith well Sed ad peruidendum quid sit quòd beatam vitam efficiat caligant Their sight is so dimme that they cannot perceiue what that thing is that makes a man happy The other is Si viâ lapsus est If a man misse of the right way In which case Ipsa velocitas maioris interualli causa fit The faster he runnes the farther hee is out of the way Therefore this wise Heathen man doth giue good counsell Decernatur it a que quò tendamus qua We must looke both to the end whereunto wee ayme as also to the way whereby wee may attaine vnto it For the course of the world is vtterly against reason Pecorum ritu se qui antecedentium gregem pergentes non qua eundum est sed qua itur That men indued with reason should imitate the brute and vnreasonable creatures which follow one another though it bee out of the way as if men should goe on not considering what way they ought to goe but what way is usually gone of others But this is non ad rationem sed ad similitudinem viuere not to liue according to reason but according to example not like men but like Apes Now our good Guide who is the Way the Truth and the Life and therefore a better Instructer then the wisest heathen hath directed vs Christians both to the end and to the way leading vnto that end which is true Happinesse in deed and consisteth in the fruition of God by the meanes of sauing knowledge and grace in this life with the rest of the Church Militant heere in earth as also by inioyning his glorious presence with the Church Tâ—iumphant in heauen So that if we follow his direction wee shall know quò qua both whither and by what way we must goe to attaine true felicity here below as S. Augustine saith by faith and heereafter aboue by sight And this is the scope which I haue propounded to my selfe in this Treatise that I might not onely by liuely voyce say This is the way walke in it but as it were by the hand leade you in the way for I am obliged by the bond of dutie as being your Pastour and you my flocke both to pray for you and to direct you the best I can in this heauenly course Which as I haue carefully indeuoured to doe amongst you by the space of almost twenty yeeres so I wish I may with good successe happily continue to our mutuall ioyes through Gods blessing For I can truly say with the Apostle My hearts desire and prayer to God for you is that ye might be saued and with the Prophet Samuel God forbid that I should sinne against the Lord and cease praying for you but I will shew you the good and right way Giue me leaue then I beseech you to stiree vp your Christian mindes to an vnfained desire and indeuour to enter into this way tending to life and happinesse In worldly benefits wee would not haue others to goe before vs why should wee not haue as great nay greater care of heauenly things Our Sauiour vpbraided the chiefe of the Iewes for that Publicans and Harlots went into the Kingdome of God before them And what a shame is it as S. Augustine saith Vâ— simplices Idiotae rapiant nobis Coelum nos cum nostra scientia mergamur in infernum That simple Idiotes should snatch heauen from vs and we with all our knowledge and learning should be plunged into hell Oh let vs not doe our selues so great aniniurie It is the propertie of worldlings who liue not according to faith as S. Augustine speaketh to angle for all their peace and prosperitie in the sea of temporall profits whereas the righteous liue in full expectation of the glory to come Which that you may also doe take for your furtherance this weake helpe in good worth vse it and peruse it I hope you shall finde your labour well bestowed The occasion of this Worke was the interring of our neighbour Master Edward Lapworth Doctor of Physicke It is for the method and matter the very same that was then publikely deliuered by liuely voyce but is now not onely amplified by accesse of those things that the strictnesse of time would not then permit but is also further inlarged into a conuenient Treatise the waight of the matter and fitnesse of these times so requiring If any desire to know the reason of the publishing of it I must ingenuously confesse it was neuer liberally intended on my part but rather extorted and wrung from mee for had it not beene for a furious and ouer-hasty Midwife that drew it out of the wombe by violence this Embryon had neuer seene the light Yet when I did call to minde That Samsons Lyon had honie in it so that out of the eater came foorth meate and out of the strong came foorth sweetnesse I did willingly set vpon this Worke hoping that by the blessing of God some wholesome food and sweet repast might issue out of these bitter beginnings to the refreshing of the hungry soule But to leaue Parables and to speake plainely This Gentleman deceased was noted of all that knew him to bee inclined to the Romish Religion At the Funerall I tooke occasion to speake something of the deceased which either of simple misprision or sinister acception was misconstrued and by some officious hearers carried as newes to such whose eares are patent and gates wide open to receiue the tale-bearer Heereupon the poore Predicant was rated as if it had beene a Schoole-boy by some austere Pedantee and yet the Censor had nothing to obiect praeter auditum but onely by bare heare-say not one auditor obiecting any thing against the Teacher but some godly and well-minded shewing their acceptance did giue him thanks for his labours Now forsooth the criminations or faults obiected were these 1. That the deceased partie was commended being accounted a Papist yea and a seducer The
new Ierusalem That great Citie The holy Ierusalem So againe it is called The Citie of the liuing God The heauenly Ierusalem It is compared to a Citie in two respects that is to say Defence and Priuiledge We know that Cities are places of refuge to defend the inhabitants from the force of enemies So is the Church to the true members of it the onely place of eternall safetie Therefore it is that the faithfull in their triumphant Song doe to the praise of God sing in this manner Wee haue a strong Citie saluation will God appoint for walls and bulwarkes And the Prophet Ioel foretelling the state of the Christian Church saith In mount Sion and in Ierusalem shall be deliuerance So that in this heauenly Citie entred into heere vpon earth is our onely securitie of saluation without it there can be no safetie at all Heereupon Saint Augustine alluding to those words of the Psalme Praise the Lord O Ierusalem praise thy God O Sion for he hath made fast the barres of thy gates When saith he the barres of the gates are fast as none can come in so none can goe out intimating thereby that they that belong not to this Citie of God the Church but remaine without cannot haue the benefit of Defence but lye open to eternall ruine whereas on the contrary they that are so in it that they are also of it can neuer be surprized by any enemy but may sing comfortably with Dauid Blessed be the Lord for he hath shewed me his marueilous kindnesse in a strong or fenced Citie Againe Cities or Common-wealths haue their priuiledges immunities and freedomes wherein the Citizens and Freemen onely are interessed To this purpose that Father citeth the definition of Scipio in Tullie de Rep. Respublica est res populi That is The weale-publike is the peoples wealth Or thus The common-wealth is the wealth or wellfare of the Commons It is so with the Church Therefore of this immunitie and freedome the Apostle speaking of the Catholicke Church saith Ierusalem which is aboue is free and telling the Ephesians that before their conuersion they were without Christ and were aliens from the common-wealth of Israel and were strangers from the couenant of Promise and had no hope and were without God in the world he saith But now in Christ Iesus yee which were farre off are made neere by the Blood of Christ and afterwards addeth these words Now therefore ye are no more strangers and Forreiners but Citizens with the Saints meaning heereby that they had now being entered into the Church attained vnto the immunity and freedome of the Citie of God But wherein consisteth this freedome Among other priuiledges it doth mainely and principally consist in freedome from sinne and condemnation for sinne Hence it is that S. Paul assureth the faithfull That sinâ—â— shall haue no dominion ouer them and that being freed from sinne they haue their frâ—â—ie in holinesse and the end euerlasting life Againe that there is no condemnation to them that are in Christ Iesus By this it is euident that the priuiledge of eternall life and happinesse is the peculiar right of the Citie of God the Church It is also likened vnto a Mother So saith the Apostle That Ierusalem which is aboue is the mother of vs all This semblance standeth in two things First the Church as a Mother doth conceiue and bring foorth children to God by the immortall seede of the Word of God in the Ministery of the Church whereunto S. Paul alluding saith to the Galatians My little children of whom I trauell in birth againe vntill Christ bee formed in you Secondly the Church as a Mother doth after her children are borne and brought foorth feed and nourish them with the sincere milke of the Word of God out of her two brests the sacred Scriptures of the Old and New Testament and as they grow in strength giueth them not onely milke but also strong meate As therefore no man can liue the life of nature but hee must haue a mother by whom hee must bee conceiued and brought foorth into the world and must withall haue conuenient nourishment for preseruation of life So no man can liue the life of grace heere and the life of glory for euer vnlesse he be borne of his Mother the Church and nourished in it to euerlasting life To this purpose is that noted saying of an ancient Father Hee shall neuer haue God for his Father that hath not the Church for his Mother The Church is againe compared to a Vine as wee may see by the complaint of the faithful vnto God in the Psalme Thou hast brought a Vine out of Egypâ— c. why hast thou then broke downe her hedges And by Gods complaint concerning his Church O Inhabitants of Ierusalem and men of Iudah iudge I pray you betweene me and my Vineyard When I looked that it should bring foorth grapes it brought foorth wilde grapes Our Sauiour Christ vnder the Parable of the Vine describeth the Church likening himselfe to the body or stocke and the members of his Church to the branches I am saith he the Vine ye are the branches It is inferred vpon the words going before noting the due proportion betweene the Vine and the Church As the branch saith Christ cannot beare fruit of it selfe except it abide in the Vine no more can ye except ye abide in me This he further amplifieth in these words He that abideth in me and I in him the same bringeth foorth much fruit for without mee ye can doe nothing If a man abide not in me he is cast foorth as a branch and is withered and men gather them and cast them into the fire and they are burned All this importeth thus much That vnlesse we be ingrafted into Christ the true Vine and so become liuely branches in the body of the Church wee can haue no hope of life and saluation For saith S. Augustine out of this body the holy Ghost quickneth no man This Doctrine of saluation in the Church onely is not onely thus illustrious by the bright-shining light of so many Diuine Similitudes and Parables but is also warranted by euident and inuincible reason grounded vpon the Word of God 1. It is a Principle vndenyable That there is onely one sauing truth And therefore the Apostle saith that all men whom God will haue saued he will haue to come to the knowledge of the Truth Now this truth is no where to be found but in the Church of God Hence it is that the godly are termed The righteous nation that keepâ—th the truth And S. Paul stileth the Church The pillar and ground of truth And for this cause the Spirit whereby the Church is guided is called The Spirit of truth and it was promised by our Lord Christ
of Saints for as the Doue found no rest for the sole of her foote but was faine to returne into the Arke againe so let a man compasse the whole world yet shall he neuer bee able to finde rest to his soule till by entering into the Church he take Christs yoke vpon him Let him with Salomon try all things vnder the Sunne pleasures riches honours and what the world can afford he shall at the last be driuen to cry out Vanitie of vanities and conclude when all is done He are the end of all Feare God and keepe his commandements for this is all of man all his duty and all his dignity and without this all that a man is or hath is but meere vanity So much for the first branch The next point to be considered is What that Church is where saluation is to be had A very necessary question for these times wherein we liue in regard there is not a sect or faction in all the Christian world that doth not challenge the name of the Church to it selfe But wee must know that there is nothing more childish then to boast of the name of a thing when the thing it self is wanting We haue a maxime in Logick A nomine ad rem non valet consequentia To argue from the name to prooue that the thing is so because it is so named is an argument inconsequent Our Sauiour â—eâ—s the Church of Smyrna that there are that say they are Iewes and are not but are the Synagogue of Satan And to the Church of Sardi he saith I know thy workes for thou hast a name that thou art aliue but thou art dead The Church of the Laodiceans was of al the rest of the Seuen Churches in the worst condition being neither cold nor hot as we may see in that our Sauiour giueth them not any one commendation at al as he doth to the rest of the Churches giuing them their due praise notwithstanding he doeth withall taxe them for their errours no doubt to this end both to shew his detestation of luke-warmenesse and that where luke-warmenesse in Religion is there is no goodnesse to be expected Yet these Laodiceans as fâ—rre as they were from the true zeale of Religion did notwithstanding boast themselues to bee rich and lacke nothing whereas indeed they were wretched and miserable and poore and blind and naked It is therefore a very silly and simple part to take men at their bare word as our seduced Romanists doe in so waightie a matter as Religion is The men of Berea are commended for that they searched the Scriptures daily whether those things were so or no euen which Paul himselfe taught And it is recorded to the praise of the Church of Ephesus that they had tried them which said they were Apostles and were not and had found them lyers And indeed it is veritie that we ought to looke for and not suffer our selues to be carried away with words and shewes For whosoeuer is a good and true Christian saith S. Augustine must know that wheresoeuer hee shall finde truth it belongs to his Lord. Let vs therefore search into this truth that so wee may finde out the true Church where saluation is to be had The Greeke word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it doth signifie a company an assembly or congregation of people called together and is sometime taken for ciuill meetings in Townes and Cities or humane societies sometimes for Ecclesiasticall assemblies and meetings of the Church and people of God as in our Text and euery where is Scripture and Ecclesiasticall writers It is also vulgarly vsed for the place where the congregation doth meet to performe Religious seruice but improperly and abusiuely and is therefore reprehended by Laurentius Valla Many saith hee call sacred Temples by the name of the Church but I know not by what right for indeed the word doth signifie a congregation of men not places Which I would intreate you the rather to note because our Aduersaries in their Rhemes Testament doe with such spightfull words traduce vs for translating Congregation rather then Church They would make the world beleeue with their Bragadochio Campian that the very name of the Church is a Scar-crow to Protestants They might haue moderated their sharpe censure considering that the Translation was answerable to the propriety of the Greeke word or they might haue opened their eyes and looked into our Booke of Articles published twenty yeeres before their Rhemes Notes did see the light or they might haue seene if they had not beene wilfully blinde that in our Booke of Common Prayer the word Church is ordinarily vsed in euery passage in our Prayers and Collects in the administration of our Sacraments in the celebration of Matrimonie in the confession of our Faith at euery meeting of the Church By all which euidences it may appeare how farre the Church of England is from any distaste of the name of the Church But indeed they had their answere long agoe that their Note is false and foolish and that the Translator rather vsed the word Congregation then Church to auoide ambiguitie but after the people were taught to distinguish of the word Church and to vnderstand it for the mysticall Body of Christ the later Translators vsed that terme not that the other was any corruption or the later any correction but to declare that both is one Leaue we the word and come to the thing and matter it selfe The Church out of which there is no saluation is set foorth vnto vs in a diuerse Notion not that there is any more then one true Church but because that one Church is considered in a diuerse respect and is in the parts of it of a different condition The name of the Church comprehendeth sometimes the whole company and congregation of the faithfull that euer were are or shall be to the end of the world within this Notion are included not onely that part which is Militant in earth but that also which is Triumphant in heauen yea the very Angels themselues Therefore it is said that by Christ God hath reconciled all things vnto himselfe and set at peace through the Blood of his Crosse both the things in earth and the things in heauen These are the elect inuisible knowne onely to God in the iudgement of veritie and certaintie The Lord saith the Apostle knoweth who are his and knowne to men onely in the iudgement of Charitie as we may see by the same Apostle to the Thessalonians distinguishing the sound members of the Church from the counterfeit But wee ought to giue thankes alway to God for you brethren beloued of the Lord because that God hath from the beginning chosen you to saluation In a second Notion by the Church is vnderstood the society of those which make externall profession of the truth
being a mixt company consisting of good and bad And in this acception it is taken sometimes for the generall â—ompany of professed Christians liuing in any one or more ages thus we call the prime Christians in the Apostles time and the neere adioyning ages wherein the assemblies continued Orthodoxe and sound in the faith The primitiue Church Sometimes also the name Church is giuen to particular Congregations being members of the Vniuersall is The Church of Rome The Church of Corinth The Church of Ephesus and the like Againe in particular Churches the name of Church is sometimes giuen to the Pastors as where our Sauiour saith Tell it vnto the Church Sometimes to the people as may appeare by Saint Pauls charge giuen to the Elders of the Church of Ephesus Take heed saith he vnto your selues and to all the flocke whereof the holy Ghost hath made you Ouerseers to feed the Church of God which he hath purchased with his owne blood Sometimes the name Church includeth both Pastors and people as in the Reuelation where it is said To the seuen Churches which are in Asia is meant both the Angels or Ministers of those Churches and the Candlesticks or Churches themselues as afterwards it is expounded In this sense is it so often said Let him that hath an eare heare what the Spirit saith to the Churches These distinctions as heereafter we shall see are of great vse for the cleering of many necessary truthes And first of all from hence we may deriue the true definition of the Church whereunto they must bee vnited that euer looke to bee saued It is out of all controuersie that such must be of the number of the Elect according to the first Notion of the Church as hath beene shewed before vpon the point of Election being the first grace and fountaine of all other graces accompanying saluation But yet because the Elect are not subiect to the eyes of men but are onely knowne to God the sacred Scriptures direct vs euery where to the visible Church according to the second Notion for whomsoeuer God doth elect vnto the end those he doth appoint vnto the meanes tending to that end Such therefore as desire saluation must ioyne themselues to the visible Church by the ordinary way and meanes of Effectuall calling Iustification and Sanctification all which Graces expresse themselues visibly to the eye of the world by their effects and properties causing the faithfull to shine as a light in a darke place Let vs come then to the definition of the visible Church which I cannot better commend vnto you then in the words of our Church of England and it is this The visible Church of Christ is a congregation of faithfull men in the which the pure Word of God is preached and the Sacraments be duly ministred according to Christs Ordinance in all those things that of necessitie are requisite to the same Where we haue the essentiall parts of a true definition namely The generall common matter whereof the Church is materially constituted in these words A congregation of faithfull men And the difference whereby the Church is formally distinguished from all other societies partly in the former words partly in these words following viz. In the which the pure word of God is preached and the Sacraments duly ministred c. To open the definition more distinctly and plainely We call the Church A congregation of faithfull men to distinguish it both from Ciuill and Prophane societies that are without as also from Hypocrites and vnsound members that are within the Church but not of it Againe we say that the Church is a congregation of faithfull men in which the pure Word of God is preached and the Sacraments duly ministred according to Christs ordinance to distinguish the Orthodoxe and true Church from Hereticall assemblies which maintaine doctrine against the foundation as also from Idolatrous and superstitious societies who serue not God aright according to his will reuealed in his Word but after the inuentions and Traditions of men concerning whom Christ alledging the Prophet saith In vaine they doe worship me teaching for Doctrines the commandements of men We adde further In all those things that of necessitie are requisite to the same both to meete with will-worshippers as also with Schismaticall conuenticles who make euery externe and indifferent ceremonie an essentiall part of the worship of God and therefore flye the assemblies of the most Orthodoxe Churches for such externall rites as if they were grosse Idolaters and not lawfully to bee communicated withall From this definition thus explained wee gather three remarkable points carefully to be noted of all that laying aside all preiudice and partiality desire to bee rightly inâ—ormed in what Church they may finde saluation 1. That it is wheresoeuer the society of the faithfull may be found and is not alledged or tyed to any one particular place or person 2. That it is to be discerned from all others by the purity and soundnesse of Doctrine and by the due administration of the Sacraments 3. That it admitteth nothing as of necessitie to saluation or as an absolute and necessary part of Gods worship that is not consonant to the Word of God and according to Christs ordinance in the same Touching the first point that wheresoeuer the society of the faithfull is there is the true visible Church and is not locally or personally tyed to any let Saint Peter the prime Bishop of Rome as they call him determine it Of a truth saith he I perceiue that God is no accepter of persons but in euery nation he that feareth him and worketh righteousnesse is accepted with him Heere is no one Africa in it no one Cartenna no one person or order of Bishops whereunto the Church should be tyed Heere is no Italie no one Rome no one Pope or succession of Popes challenging an allegation or dependance of all Churches vpon it but where true faith and the feare of God is there is the Church of Christ. This was reuealed to S. Iohn in a vision where we may see that the Church is the company of the redeemed out of euery kindred and tongue and people and nation Hee receiued no reuelation concerning any one eminent place aboue all others vpon which all other Churches and their members should depend as their Oracle onely this was shewed vnto him by vision that that great Citie which then raigned ouer the Kings of the earth and that wee know was Rome was resembled to a woman called The great Whore by whom the Kings and inhabitants of the earth haue beene made drunke with the wine of her fornication If our Romists like this let them take it and make much of it wee enuy them not When the Apostles conuerted any to the Faith did they direct them to any particular Country Citie or Church of note and namely to Rome as whereunto they
Church is an obedient wife and will not in any thing contradict the will of her heauenly Spouse The second sort of aduersaries are our Separatists who for euery externe and indifferent ceremonie make as great combustion and stirre in the Church of God as if some mayne Article of Faith were called in question They must be intreated to consider that the Text doth not simply condemne all commandements of men but when they are taught for doctrines and rules of Gods worship as Caluine speaketh The doctrine of our Church might giue them coment being the same with all the rest of the reformed Churches namely That it is not lawfull for the Church to ordaine any thing contrary to Gods written Word and that besides the same it ought not to inforce any thing to bee beleeued for necessitie of saluation Whereby they may if they will open their eyes without preiudice see of what nature the Ceremonies of our Church of England are And so much for the definition of the Church by which wee may see what that Church is to which wee must bee ioyned if euer wee looke for saluation that is the society of true beleeuers But for the better vnderstanding of the state of the Church diuers things are to bee considered which giue more light to the Doctrine and more full satisfaction to such as desire vnfainedly to know the truth heeâ—ein The first consideration is that the Church is onely one though different in time as farre as from the beginning to the end of the world distant in place as remote as East from West North from South nay heauen from earth distinct for people being of all Countries and Nations For as hath beene said before it is the societie or congregation of the faithfull of all ages This voity of the Church is noted in the one Arke of Noah in Salomons Doue My Doue my vndefiled is but one in the wheat field in the draw net in one flocke one fold vnder one Shepheard in one Bride and Bridegroome in one body vnited to one Head Christ For saith the Apostle by one Spirit are wee all baptized into one body This consideration doth second that which hath beene said of the Church for it doth euidently euince and prooue that there is no necessiâ—ie of being vnited to this or that particular Church aâ— Rome or the like so long as a man is of the number of the faithfull wheresoeuer dispersed for as S. Paul disputes The body is not one member but many Is the foot not of the body because it is not the hand or the eare because it is not the eye So we may truly say Is this or that Nationall or Prouinciall Church no Church because it is not dependant vpon Rome Are they that are baptized into one body and vnited to Christ Iesus by one faith vnfained no members of the mysticall Body of Christ the Church because they are not incorporated and reconciled to Rome If the body though it bee buâ— one yet is not one member but many then reason will teach vs that euery member hath his proportionable nutriment life and motion from the head without any dependance one vpon another The second consideration is That it is Catholicke or Vniuersall and that in respect of time place and persons because there is euer was from the beginning and euer shall be to the end of the world a company more or lesse of true beleeuers because the Church is not confined within the limits of any one Countrey as in the time of the Iewes but is spred ouer the whole world and because it consisteth of all sorts and degrees of men of all nations kindreds people and tongues as it is in the Reuelation So that to bee of the Catholike Church is to hold and beleeue as the Church of the whole world euer did and constantly doth hold and beleeue Therefore it was that in the ancient Church when Heresies and Schismes sprang vp those that did cleaâ—e to the truth had giuen vnto them the name of Catholicke excommunione totius orbis for their communion with the Church of the whole world not for their communion with this or that particular Church Whilest the Romish Church doth assume the title of The Catholicke Church calling it selfe Catholicam Apostolicam Romanam being as other Churches but a particular Church what doeth it but expose it selfe to the laughter of the whole world for what concordance is there betweene generall and particular or with what sense can it bee called The Vniuersall particular Church And yet they make their credulous followers beleeue that they cannot bee of the Catholicke Church vnlesse they communicate with their particular Romane Church cleane contrary to the name and nature of the word Catholicke The third consideration is that the Church is visible and that in all ages but it must be knowne how and in what sence it may be truly said to be alwaies visible According to the Romish Tenet it is said to be visible and palpable as some eminent State Monarchy or Common wealth as Rome France or Venice conspicuous in flourishing pompe to the eye of the World so that it may at all times be sensibly discerned But alas this conceit is a meere golden dreame and senslesse dotage for let an ingenuous minde awaked once out of that slumber looke seriously into the Word of God and consider the state of the Church in all ages he shall finde for his satisfaction that the Church hath beene oftentimes obscured captiuated persecuted and so farre from being acknowledged that it hath beene accounted of the world no better then Schisme and Heresie and the true Professors of it prosecuted as malefactors for their soundnesse as both the Prophets Christ himselfe and the Apostles were by the corrupt members of the visible Church bearing the chiefe rule To this effect the Prophet Esay did complaine that in his time the Church was but a small remnant and those howted at like Owles being as signes and wonders in Israel The complaint of Elias is that hee was left alone The faithfull were glad to bee hid in caues and fed wâ—th bread and water by religious Obadiah And as it is in the Epistle to the Hebrewes They wandred about in Sheeps skins and Goate skins being destitute afflicted tormented of whom the world was not worthy they wandred in Desarts and in Mountaines and in dennes and caues of the earth The prophecies of the Christian Church foretell as much both for outward persecutions and open apostasie vnder one eminent Head called That man of Sinne who should take vpon him to oppose and exalt himselfe aboue all that is called God challenging the chiefe soueraignty in the Temple or Church of God In S. Iohns Vision the Woman the Church was constrained through persecution to fly into the wildernesse Our Sauiour foresheweth how hard it should
be to finde faith on the earth How the faithfull should be afflicted killed and hated of all Nations That iniquity shall abound and the loue of many shall waxe cold And that the cunning impostures of false teachers pretending the name of Christ and the Church should be such and so specious being seconded also with miracles that if it were possible the very elect should be deceiued Where was the flourishing visibility of the Church when the poison of Arianisme had infected almost the whole world O which time Saint Ierome wriâ—eth Ecclesiae naeâ—eâ— fuiss fere obrutam That the ship of the Church was almost sunke And this some of our Romish aduersaries confesse both for the time of Arian heresie and in the daies of Antichrist Then that we may not be seduced and carryed away with flourishing shewes we must know that the Church though it be alwaies visible yet it is not alwaies alike visible it is not alwaies in pompe and eminent estate he that in the time of Christ should so â—aue looked for the Church would sooner haue ioâ—ned himselfe to the Iewish Synagogue then to the society of Christ and his Apostles Wee must not therefore looke so much to the multitude and outward flourish as seeke for the truth though it be but in a few and those neuer so obscure For it is not of necessity that the Church bee alwaies discerned and acknowledged of the world but it is sufficient for the visibilitie of it that it neuer faileth to bee visibly seene and acknowledged by the professors themselues for this must euer hold in the Church in the middest of all disturbances that Wisedome is iustified of her Children The fourth consideration is That in the visible Church some particular Churches are more pure some more corrupt then others as the Church of Corinth and Galaâ—ia and some of the seuen Asian Churches were more infected with error thâ—n other Churches Vnder this head are to bee obserued diuers remarkable points and very necessary for our present vse 1. That in a corrupt Church sometimes the greatest member and among them the Chiefest for eminencie and authority are most corrupted Thus it was in the idolatrous times among the Iewes All the chiefe of the Priests and people transgressed very much after all the abominations of the Heathen and polluted the House of the Lord. They mocked the Messengers of God and despised his Word and misused his Prophets It was so at the comming of Christ. He câ—me vnto his owne and his owne receiuâ—d him not Nay they reiected him This saith S. Peter is the stone which was set at nought of you builders The master builders were the chiefe destroyers the prime gouernours in the Church the greatest enemies of Christ and Christianity Thus for a time did the Arian faction preuaile against the true Church hauing gotten the Emperiall Throne to countenance them by meanes whereof they did sway all things at their pleasure And thus it hath beene a long time and continueth to this day in the Church of Roman so that wee may well say to them with Leo Ye are armed with the name of the Church and yet ye fight against the Church This may aduise vs that the truth of Religion is not tyed to multitude and greatnesse 2. That whereas many excellent priuiledges and comfortable promises belong to the Church wee must know that the sound and good part onely and not the corrupt is capeable of those benefits I dare not saith Saint Augustine speaking of the prerogatiues of the Church vnderstand this but of iust and holy men Therfore S. Paul doth tye the priuiledges to the true Israel of God the Children of the promise And S. Peter the promises to them that are effectually called By this wee may see both that the chiefest and most eminent yea the greatest number in the Church if they want true sauing grace haue no right to the priuiledges and promises of the Church though they liue in the midst of it And againe the poorest member of the Church that is a true beleeuer shall sustaine no preiudice to hinder his happinesse by being mixed with the wicked But the wheate shall be gathered into the Lords garner the chaffe cast into the fire For saith the Apostle What if somâ— did not beleeue Shall their vnbeliefe make the faith of God without effect 3. That a corrupt Church may keepe and conuay to posterity the Canon of â—â—aired Scripture the forme of knowledge and rule of faith and â—holesome doctrine and Sacraments in a generall manner and yet ouerthrow all by some particular opposite doctrines and superstitioâ—â— practices to the losse of their owne saluation that so hold and practise In the greatest deprauation of Religion by Idolatry in the time of the Iewes it was so The Booke of God though it lay dusting and out of vse yet by the prouidence of God it was kept The Sacraments specially Circumcision was in vse euen in corrupt times and hypocrites much gloried in the outward circumcision as we may see by the reprooâ—es of the Prophets and Apostles The Iewish Synagogue at the comming of our Lord kept these Oracles and that for vs though they thought not so The Iew saith Saint Augustine carrieth the Booke whereby the Christian may beleeue Yea they did teach many things for the matter very sound and therefore sitting in Moses Chaire by teaching Moses doctrine Christ would haue them so farre at least to bee heard But yet for all this marke what the Lord Iesus saith of them Except your righteousnesse shall exceede the righteousnesse of the Scribes and Pharises yee shall in no case enter into the Kingdome of heauen And againe In vaine they worship me teaching for doctrines mens precepts Hereupon it followeth that by reason of these meanes there may be in a corrupt Church some that may preserue faith and true Religion for the substance as did Zachary the Priest and Elizabeth his wife Old Simeon Nathaniel Ioseph and Mary and many more And vpon this ground we of the reformed Churches thinke and iudge charitably of our forefathers that liued in those blinde and darke times of Popery and of such as yet remaine among them or are intangled by them vpon conceite of their common clayme of the onely Catholike Church wee I say iudge charitably of them though they detrude vs all into Hell For thus wee deeme of their state before God That as in the times of Apostacie and falling into Idolatry among the Iewes the Lord had a remnant he reserued to himselfe 7000. which neuer bowed the knee to Baal He had in the Church of-Pergamus euen where Satans throne was those that kept his Name and denied not his Faith and that in the heate of persecution hee had a few names in Sardis which had not defiled their garments So we doubt not but