fall away finally after true conuersion what peace or quietnesse can they haue to their consciences but still they will be fearing and suspecting and distasting their estate So much for the second Note The third note of obseruation is this that no particular Doct. 3 visible Church since the Apostles times but may erre and that fundamentally and obstinately and finally and generally and so cease to be a true visible Church I take my scantling since the Apostles times because the churches in their times had the Apostles to be members of them who being infallibly guided by the Spirit could not possibly so erre and therefore the churches in their times could not finally nor generally erre But the point is vndoubtedly true of all other particular churches that they may erre fundamentally obstinately finally and generally and so cease to be true visible churches examples will cleare it there is no Church but hath erred in some kinde both vnder the Law and before the Law yea and in Paradise as also in Christs time yea euen the churches whereof the Apostles were members had their errors but some churches may erre and others haue erred fundamentally and finally too Take the Church of Ephesus for an example that once was a true Church of God and called a golden Candlesticke and a Piller of Truth 1 Tim. 3. yet it erred in the Apostle Iohns time yea it is now vtterly and finaly falne away from Christ to Mahomet and is vtterly cut off from Christ the foundation but it may be said that the church of Ephesus may recouer againe and so her fall is not finall I dâ—ny not but that it may be recouered through Gods prouidence at the last yea but that is vncertaine and therefore for ought wee know her fall is as well finall as fundamentall and that which was her case may be the case of any other particular church and surely shall be if they walke in her steppes Reuelat. 2.5 The like wee finde in many other Primitiue Churches how many famous churches are falne away that were true visible churches in those times some to the Arians heresie some to the Donatists some to the Nouatians c. The lamentable estate of the Iewes Gods owne people proues this point without exception they are vtterly cut off from the foundation Christ Error like a gangrene sometimes ouer-growes all but some may say when may a church be said to erre thus seeing though some may erre yet happily not the rest I answer then a church may be said to erre either when an error is embraced of all in generall or specially of those that are the Pastors and guides and carry the chiefe face and port of the Church with them which error if it be generall in all or the chiefest Articles of faith and that after admonition they persist in it and condemne all other churches that hold otherwise Then is that church degenerate into a faction against the Church and except some amongst them impugne their vntruthes and these in some answerable number or of some good place and quality in the Church or in some knowne manner that notice may be publikely taken of it such a Church ceaseth to vs to be a true visible Church but if there be such opposers in these vntruthes onely and yet they hold with the factions in opinion in some other truthes fundamentall the Church for their sakes may be falsely reputed by all that know that opposition a true visible Church The reasons of the point are these The same reasons that proue that the Militant Church may erre hold directly for proofe of the first part of this obseruation that a particular church may erre and often doth erre for if it be so in them being all certainely chosen much more in these being all called but few chosen which also well considered will proue the latter part of this obseruation that is they may erre fundamentally and finally too for in euery particular visible church there are some few of Gods chosen else it can bee no true church Now these few dying still the Truth and the Church where God in his Iudgement forsakes decayes more and more loosing one truth after another and one faithfull person after another till at last few or none are left not enough in number at least in port and place to beare the name of such a visible church Secondly God tyes himselfe and his grace and saluation to no one particular place and therefore hee may take it from one particular church and giue it to another that may bring forth better ffruits The first vse is for instruction to all particular Churches to teach them to walke warily and carefully examining themselues by the Word whether their courses be agreeable thereunto and praying for the Spirit to enlighten them and let them take heede of the doctrines and inuentions of men if any error arise presently let them oppose and suppresse it If any doubt let them goe vnto the Law and to the Testimony If there be any difficulty let vs pray for the Spirit hee is the best expounder and God hath promised to giue the Spirit to them that aske him so though wee may erre yet wee shall not erre finally and generally Let not any Church presume of it selfe though it be neuer so pure for as good Churches as they haue falne and they may yea and without great heed they are in as great danger of corruption and so proceeding of a finall fall and desolation Neither let any man do at on the Church be it neuer so glorious as if it were an infallible Oracle and the ground of our faith and saluation rather search the Scriptures if the Doctrine of a Church be agreeable vnto them imbrace it and build on it not so much because of the Church which may erre and haply will deny that afterward which it once affirmed but because of the Scripture which is alwaies constant to it selfe and vnchangeable If the Scribes and Pharises teach out of Moses chaire that which is Moses Doctrine beleeue them else beleeue them not The second vse is for confutation of the Papists that say their Church cannot erre for howsoeuer they propound it as for the Church in generall that that cannot erre yet indeede they plead onely for their owne Church for they say that other Churches may erre but we say that their church may erre and that fundamentally and finally too and surely it is not far from it yea the Papists themselues in this confute themselues For first they confesse themselues that they may erre for so say some of them that they erre by excommunication when they doe it without sufficent cause others of themselues say that they erre in canonizing of Saints when they canonize some for Saints in heauen which are diuells in hell Secondly they confesse that Councels may erre too and thirdly that their Popes may erre too and lastly that their people may erre and therefore that the whole Church
against his Annointed it is to no purpose they shall not preuaile it is all but the imagination of a vaine thing Psal 2.1 Yet I wil tell them what they shal preuaile in they shal preuaile thus farre to make the Church more in number and more zealous for God and constant in his truth contrary to their end For behold when they haue done what they can against the faithfull when they haue burnt them to ashes God will raise out of those very ashes a new seed to call vpon his Name and the blood of the Saints shed shall fatten the Church and make it more fruitfull and be a cause of the greater increase of the Faithfull It is a vaine thing therefore for them to threaten them and to say as many times they doe that they will root out these Professors It is more then they can do nay it is more then the Diuell their good Master can doe himselfe and therefore let them neuer thinke to doe it Fiftly this teacheth vs not to Iudge of the Church by Vse 5 sight or appearance It hath a being euen when it can hardly be discerned rest rhou vpon this vndoubted Truth that surely such an one there is where or how c. leaue that to God for it may be hid from our sight euen as the Corne is amongst the chaffe so that we cannot discerne it and yet it may haue a being And so much for that Point Now wee come to speake of the third Point namely of the Church of God consisting of men in heauen and in earth together I will describe it by certaine qualities and circumstances such as may present and make it plaine to euery mans view And because it is an Article of our Faith and now that we are entred into it it is needfull to speake of all that is necessary for vs to beleeue concerning this Point therefore we will fetch these qualities from that Article in the Creede that concernes the Church I beleeue the holy Catholike Church and I will reduce all the matter we are here to speake of to these sixe Heads First that the Church is one secondly that it is holy thirdly that it is Catholike Fourthly that it is ioyned to Christ Fiftly that they haue a Communion one with another and sixtly that they are knowne onely to God and themselues and all these are raised out of the Article in the Creed That it is one therefore it is said the Church not Churches and the Nicen Creed which was penned after this saith I beleeue one That it is holy and Catholike so it is said in expresse wordes that it is ioyned to Christ and that they haue a Communion among themselues both these are intended when it is said they are a Communion of Saints Lastly that they are knowne onely to God and themselues How is this gathered hence Why thus because it is said I beleeue it Now that which wee beleeue is not seene and therefore this Article must not be expounded of a visible Church as the Papists would haue it Doctr. Now first of the first note It is but one for so the Nicen Creed for plainenesse sake ads this particle one We will draw it into an obseruation and that is this namely That all the faithfull that euer were or shall be either in heauen or in earth doe make vp but one onely Church It is prooued thus The Scripture when it speakes of the true Church in the generall true nature of it speakes in the singular number Eph. 5.27 32. that he might make it a glorious Church c. This I speake concerning Christ and concerning his Church And Math. 16.18 vpon this Rocke will I build my Church It is true that the Scripture speakes sometime in the plurall number of Churches as the Apostle Paul 1. Cor. 11.16 we haue no such custome nor the Churches of God but then it speakes of particular visible Congregations but of the generall Catholike Church it speakes alwayes in the singular number as being but one and so expressely ascribes onenesse to it Cant. 6 8. Christ saith to his Church My Loue my Doue c. Eph. 4.4 there is one body c. The Church hath a threefold onenesse it is one in it selfe it is one with Christ and it hath an onenesse amongst the members In this place we speake but of the onenesse it hath in it selfe of the other two we shall speake in their due place That it is one in it selfe therefore it is called the house of God not houses the temple of God not temples as in the time of the Law there was but one Tabernacle and afterwards but one Temple whereto all the people came Leuitic 17.3 4. Deut. 21 5. and 16.2 2. Chron. 2.4 so now there is but one onely Church of the faithfull Reas 1 The Reasons of the Point are these The first is taken out of Ephes 4.4 5. there are many reasons heaped together there is but one Spirit therefore but one Church as there is but one soule and therefore but one man There is but one hope at which all Gods people ioyntly aime and therefore they are one corporation one Lord and therefore one family one Faith which is the life of the Church and if there be but one life then there can be but one Church one Baptisme and therefore but one Promise and Couenant which all doe make to God as one man Secondly the Church is the Body of Christ Ephes 5.23 Reas 2 and Christ he is the Head of the Church and therefore as there is but one Christ so there is but one Church else wee should make a monster of Christ to say he hath one head and many bodies Againe the Church is the Spouse of Christ and he is her Husband as is implyed Vers 25. Now Christ should haue many wiues if there were many Churches which is absurd and therefore there is but one Church still Thirdly they haue all one Shepheard and therefore they Reas 3 are all but one Sheepefold Ioh. 10.16 Fourthly they are all partakers of one Bread and therefore Reas 4 but one body 1. Cor. 10.17 Fifthly all the differences that are betwixt them are abolished Reas 5 by Christ and therefore they are but one Ephes 2.14 Gal. 3.28 The Vses are these First this teacheth vs the vnchangeablenesse Vse 1 of Gods heauenly Truth and of the course of saluation because there is but one Church still and therefore but one Truth still it is vnchangeable there is but one Truth and course of saluation from the beginning to the end of the World the dispensation or manner of carriage hath been some what different sometimes it hath been carried darkly sometimes clearely sometimes in ceremonies sometimes without ceremonies sometime by the Law sometime by the Gospell by Tradition as before the Law by reuelation and by Scripture yet the substance was euer one and the same the same Faith and course of saluation that Adam was
and therefore they must needs be holy Fifthly the effects which they feele in themselues are Reas 5 holy effects holy motions and holy desires holy life and holy obedience and their spirituall life that is to say their faith is most holy Iude 20. therefore they are holy Sixtly they are chosen to Holinesse 1. Pet. 1.2 and therefore Reas 6 they are holy Seuenthly they are regenerate and borne again to Holinesse Reas 7 and therefore cannot sinne 1. Ioh. 3.9 and Eph. 2.9 we are created in Christ Iesus to good works and therefore must needes be holy The vses are these First this shewes the essentiall difference Vse 1 betwixt Gods Church and all other Congregations whatsoeuer For this is holy and all other are vnholy And this Holynesse carries a kind of Reciprocation with Gods Church for euery Church of God is truly holy and euery Congregation that is holy is the true Church of God And so wheresoeuer there bee any men or women that bee truly holy though they be out of the knowne Church yet they are liuing members of the true Catholike Church And on the contrary wheresoeuer there are any that are not holy though they liue in the visible Church and are in great place and of great gifts yet they are no members of the true Church of God So then here is the triall whether we be of the true Church or not if wee haue holinesse in our hearts and in our desires then wee are of the true Church else we are not But you will say Is euery one holy that is of the true Church I answer Yes in some measure first or last Secondly this should teach vs to labour for Holinesse Vse 2 without which we shall neuer see God to our Comfort in heauen nor by faith here on earth Psal 15.1 2 c. The Prophet askes this Question Lord who shall dwell in thy Tabernacle or who shall rest in thy holy Mountaine The answer is euen he that walks vprightly and worketh Righteousnesse and speaketh the Truth in his heart Reuel 21.27 There shall enter no vncleane thing into the heauenly Ierusalem there if euer we will see God with Ioy and Comfort we must labour for a pure heart and pure hands It should teach vs therefore First to take heed of sinne and to auoide it for it is filthinesse and vncleannesse as opposite to Holinesse as darknesse is to light and Satan to God himselfe Let euery one that calls on the Name of the Lord that is euery member of the true Church depart from iniquitie let them leaue their lying and swearing and couetousnesse and labour to flie from the corruptions that are in the world through lust and resist the inticements of the Diuell and fight against the rebellions of their owne hearts and not suffer their corruptions to breake forth but to roote them out put off your shooes for you stand on holy ground lay by your sinnes and wicked affections for the Church is a holy Church that you are members of the Temple of God is holy which Temple yee are defile not your selues with sinne and vncleannesse therefore remember what God saith Ier. 11.15 What should my Beloued tarry in my house seeing they haue committed an abomination As if hee should say I haue no roome for them in my house if they commit abomination And Psalm 50.16 What hast thou to doe saith God to the wicked to take my Couenant in thy mouth seeing thou hatest to bee reformed Therefore say with the Church in the Canticles Chap. 6.5 I haue put off my coat how then shall I put it on I haue washed my feet how shall I defile them And as it teacheth vs to flie sinne so in the second place it teacheth vs to follow that which is good Whatsoeuer things are true whatsoeuer things are honest c. thinke on those things Phil. 4.8 Giue your selues to holy meditations and conferences frequent good companies and exercises vse the meanes of holinesse be conuersant in hearing and reading the Word and receiuing the Sacrament and be frequent and earnest in Prayer to God for the Spirit of sanctification that hee may make your harts mindes willes and affections and liues holy and vnblameable that so as you professe your selues to be Saints so you may liue like Saints Lastly this may serue for reproofe of the gracelesse and Vse 3 wretchlesse people of the world that scoffe at the holinesse of Gods people there are a kind of people in the world that if they be in their Cups or vpon the Stage or in their pastimes or in their ordinary talke if they can haue a lest at the holy Brethren in it though without cause or sense it makes them all merry it seasons all their businesse But first let them know that they haue no part in Gods Church for all the parts and members thereof are holy And further let them know that they must be either Saints or Diuels either of the seede of God or of the Diuell And therefore let them know that as they scoffe at vs vniustly so the Lord from heauen doth most iustly deride them and will one day laugh at their destruction and this is to them a token of perdition and a most certaine token too because they are not onely without holinesse themselues but they hate it and deride it in others but to vs it is a signe of saluation both that we are endued with holinesse and also that we suffer persecution for it Heb. 3.3 The Apostle vseth this word very grauely which they doe so deride he calles them holy Brethren And therefore in the second place let vs bee so farre from being daunted by their scoffing at vs as that it may rather incourage vs to be more holy Let vs say as Dauid did to Michal when she scoft at him for dancing before the Arke Am I vile in thine eyes for this I will be yet more vile So let vs say Doth our holinesse displease you I will be yet more holy Let vs therefore labour by prayer to God and all good endeauour not onely to begin but to grow on from grace to grace from one measure of holinesse to another notwithstanding their scoffes that so at last we may bee fit to enter into that holy place whereinto none vnholy nor vncleane thing shall enter The fifth Lecture of the Church HAuing entred into the Point concerning the Church of God in heauen and in earth together we shewed that in as much as it is an Article of our Faith to beleeue the Catholike Church that therefore it was needefull that we should vnderstand and speak of it out of that Article of the Creed which concernes the Church That Article saith I beleeue the holy Catholike Church the Communion of Saints c. Wherein I noted sixe things whereby the Church was marked out First that it is one for so saith the Nicen Creed and so this Article intendes when it saith Church and not Churches secondly that
Catholike but properly and rightly it is not so Also there may be a Catholike visible Church that is all the particular parts of the visible Church beeing considered in one common Notion in the minde But it is most truly and properly affirmed of the inuisible Church for that is the Catholike Church which is holy and Apostolike which in the true sense containes onely those that are truly sanctified and built on the foundation of the Apostles doctrine Thus you see what Church to repute Catholike namely that which is generall scattered and dispersed ouer all the world and not any particular Church much lesse may any one particular man be called properly Catholike And therefore it is a vaine brag of the Papists to say that their Church is Catholike It is a particular Church For first it is not generally dispersed ouer all the world and besides there was a time when there were other Christian Churches at Ierusalem and Antioch c. before euer their Church was and therefore there was a time when theirs was not Catholike and so not Catholike now because that which is Catholike is one and the same at all times I say not in one place but those that professe the same true faith that others did are still the Catholike Church A Priest of their owne hath well answered them that so long as they were gouerned by generall Councels they might bee called Catholikes But now seeing they are gouerned by one man namely the Pope it is fitter that they be called of him Papists And so much for the second Vse Vse 3 The third Vse As this teacheth vs what Church to repute Catholike so likewise it teacheth vs what faith is to be reputed Catholike not that which one onely Church doth embrace But then you will say there is but a little Catholike faith there is scarce any one Point Catholike for in what one Point of Religion haue all the faithfull agreed I answer first Yes euery fundamentall Point was alwayes held by al the faithul els they were not faithful if they were cut off from the foundation so that howsoeuer in smaller matters as of Ceremonies and circumstances and such like some differences and some errors were betwixt those that were faithfull yet in the maine substance there was none at all Secondly I say all times are not alike for the meanes and occasions of knowledge of some fundamentall Points in that cleerenesse as they should bee knowne the light of saluation breaking out euery day more cleerely then other Therefore it is sufficient if they all beleeued the same things that we doe so farre as they did and might attaine to the knowledge of them or if they were ignorant of some yet it is sufficient that they followed the rest and did not oppose against that which they knew not but did renounce and repent of their ignorance and this their very repentance of their ignorance is an acknowledgement of such Truths as they were ignorant of By this it appeares plainely that the faith of the Church of Rome is not Catholike because none of those Points wherein they differ from vs haue been vniuersally held no nor spoken by the faithfull as Purgatory Inuocation of Saints Transubstantiation Iustification by workes worshipping of Images and such like But they will say If our faith be not Catholike Obiect then yours is much lesse Catholike being gainsaid generally by the Church for many hundred yeeres I answer First Answ it is gainsaid indeed by many that professed themselues to be of the Church but those that were truly of the Church of Christ held and maintained that in effect which wee doe as we can instance in many particulars of euery Age. For the fiâ—st three hundred yeeres after Christ wee can proue the Church held the same faith which we doe now And sixe hundred yeeres after Christ when Popery got the vpper hand yet still wee had some that held the same faith from time to time and it was gainsaid by whom Not by those that were truly faithfull but by those that made dissensions in the Church But if this will not satisfie them then let this controuersie be decided by that other adiunct in the Nicen Creede where it is called Catholike and Apostolike for that alone is truly Catholike which is also Apostolike and then it is cleere on our side For if the Apostles beleeued and taught as we doe as we haue and can plainely proue then our faith is Catholike and whatsoeuer Church or Persons since them haue not so taught and beleeued must not bee held Catholike nor Apostolike nor yet their faith and Doctrine Therefore our faith being Apostolike must needs be truly Catholike and howsoeuer though none had beleeued since the Apostles dayes yet we holding the fame faith with them wee must needs haue the true Catholike faith Indeed this is a reason to flesh and blood which they make when they say Where was your Church so many hundred yeeres We answer Wee euer had a Church for we euer had some that opposed them and their courses and stood for the maintenance of this faith which we professe But if neuer any since the Apostles dayes had stood for this faith which we professe yet we say and can proue that the Apostles beleeued and taught the same that we beleeue and teach therefore our faith is truly Catholike and Apostolike And therefore as the Apostles were saued by this faith so shall wee and then what matter is it if all the world had opposed it Vse 4 The fourth Vse This requires thankfulnesse in vs that being Gentiles and so in darknesse the Lord hath vouchsafed vs this light and respited vs to those times of the Gospell wherein the Church is made Catholâ—ke Now wee come to the fourth Point that is That the Church is a Communion of Saints whereby two things are affirmed first that the Church that is the faithfull hath a Communion with Christ secondly that they haue a Communion one with another both which wee may see in the. 1. Iohn 1.3 that yee also may haue fellowship with vs and that our fellowship may be also with the Father and with his Sonne Iesus Christ And Rom. 12.5 So we being many are one body in Christ and euery one one anothers members First of the Communion the faithfull haue with Christ their Head which is the fourth Point We wil draw it into an obseruation and that is this namely Doctr. That all the faithfull the whole Church and euery member thereof haue a ioynt and mutuall communion with Iesus Christ he and we are brethren Heb. 2.11 It is a ioynt communion because all together doe participate therein and it is mutuall because all the faithfull partake in it in Christ and Christ with euery one of them The proofes of the Point are these 1. Cor. 1.9 God is faithfull by whom yee are called vnto the fellowship of his Sonne Iesus Christ our Lord. 1. Ioh. 1.3 That yee
the Apostle teacheth vs Gal. 6.10 Doe good to all especially to the Houshold of faith Likewise it teacheth vs to separate our selues from all prophane and wicked men 2. Cor. 6.17 Come out from amongst them and separate your selues saith the Lord and touch none vncleane thing c. Lastly this may serue to controule the pride of the Romish Vse 6 Antichrist who regards not the saints but as his slaues he will not vse them as fellowes in a holy Communion this shewes him to bee Antichrist hee will bee the head of the Saints he will blesse all none must blesse him this is abominable pride and insolency not to be spoken of The seuenth Lecture of the Church WHereas the Argument wee treate of is the Church we turned aside to expound the Article in the Creede which concernes the Church I beleeue the holy Catholike Church the Communion of Saints and there as you haue heard we found sixe Adiuncts or Epithites that the Church is qualified withall First that it is one secondly that it is holy thirdly Catholike fourthly that they haue a Communion with Christ fiftly that they haue a Communion one with another Sixtly and lastly that they are knowne onely to God and themselues The fiue former are plainely laid downe in the Article of which you haue also heatd The sixth and last whereof we are now to speake is not plainely laid downe but yet it is directly implyed in the words for if you aske me how this clause growes from the Article I answer Because it is said I beleeue the Church c. Now if it were a knowne manifest thing to the eye and to the outward sense then it were not so properly said to be beleeued for faith is of things not seene Heb. 11.1 Doctr. Wee will make it plaine by an Obseruation and that is this That the faithfull the true Church are knowne to none but to God themselues You must vnderstand that their persons are to be taken Notice of as well as the persons of other men and likewise their profession is to bee seene as well as the the professions of other men yea but their sauing graces whereby they are made members of the true Church are not certainely knowne but to God and themselues You see how the Note stands first they are knowne to God secondly they are knowne to themselues thirdly they are knowne to none but God and themselues First God knowes them Mala. 3.16 God hath a book of Remembrance written before him of those that are his Iohn 10.14 I know mine saith our Sauiour And in Ioh. 13.18 he saith I know whom I haue chosen 2. Tim. 2.19 The Lord knoweth who are his This the Apostle referres to Gods own secret Counsell to know who are his Reuel 3.1 4. The Lord saith to the Church of Sardy I know thy workes for thou hast a name that thou liuest but art dead and Verse 4. Thou hast a few names yet in Sardy which haue not defiled their Garments c. so that they are knowne to God by name thou hast a few names in Sardy c. Secondly they are knowne to themselues 1. Ioh. 3.14.19 We know we are translated from death to life because wee loue the brethren and we know that we are of the Truth and shall before him assure our hearts And 1. Ioh. 4.13 16. Hereby we know that we dwell in him and he in vs because hee hath giuen vs of his Spirit and we haue knowne and beleeued the loue that God hath in vs. Here you must not vnderstand it as if they did certainely know each other to be so as that I should know you or you me certainely to bee of this number but that all know the nature of their state and particularly euery one of their owne Consciences assure them that they for their parts are of it Thirdly none but God and they know it Rom. 2.28 29. Reuel 2.17 He is not a Iew which is one outward neither is that Circumcision which is outward in the flesh But he is a Iew which is one within and the Circumcision is of the heart in the spirit Here is a plaine exception against all outward shewes and testifications whatsoeuer as altogether insufficient to make any certaine proofe to the world who are the true Circumcision and Iewes indeede that is who are truly sanctified and right members of the Church and it is restrained to the heart which God alone and themselues know It is as much as if he had expressely said They are onely knowne to God and to themselues 1. King 19.10 18. compared with Rom. 11.3 4. the Prophet Heliah complaines that hee was left alone he saw no Church at that time and yet the holy Ghost saith that there were then seuen thousand which had not bowed their knee to Baal If any could haue discernd them then the Prophet might that was their Teacher but he knew no such no nor scarce any that profest to be such therefore onely God and themselues knew it So much for the proofe of the Point The Reasons are these First that whereby they are Reas 1 knowne to men that is their profession is common to Hyprocrites as well as to them for Hypocrites may goe as farre in shew of grace as the best therefore they can bee knowne to none but God and themselues Secondly that whereby true Beleeuers are distinguished Reas 2 from Hypocrites that is the Truth of their hearts and their inward affections cannot be seene by men for the faithfull may fall as low in Sinne to the eye of the world as the wicked and yet haue truth in their hearts still but none knowes the heart but God and themselues therefore none knowes this who are true Beleeuers but God and themselues Thirdly Sinne is a secret thing in an Hypocrite and therfore Reas 3 he may beare a shew of Religion and yet harbour secretly some sinne that may vtterly cut him off from the estate of Grace therefore none can know who is Gods but God and themselues Fourthly there are certaine inward graces in the heart Reas 4 which cannot outwardly be discerned as faith and Repentance especially Gods loue and fauour to a man and the forgiuenesse of his sinnes is a close Secret not to bee discerned outwadly onely these are knowne to God that gaue them and to them that haue them Reu. 2.17 The vses are these first this serues to refute those that hold this opinion that we that are of the Church may know others to be so too and that take vpon them to affirme that such and such shal be saued Where God hath said it wee may boldly affirme it too as of Dauid Abraham Peter Paul c. but wee must meddle no further leaue the rest to God we may say of others that wee are perswaded that they are Gods but wee cannot say that we know it to be so Ioh. 21.21 22. when Peter would inquire of another what he should doe Our
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 true Church and Christ and his Apostles must be Heretikes Lastly for vnitie and consent that is no Note vnlesse it be vnity and consent in the faith and sauing truth of God so that still all their Notes runne vpon this maine point of Faith and sauing Truth which is our Note For how doth the Church of Rome know her selfe to be a true Church Surely by the Word whereby they proue that shee was once a true Church that is the ground of all So that their Notes of Antiquitie Succession Multitude and Vnitie or Consent came in but to second that prouing by these that therefore she is so still because by the Word it is proved first that she hath been a true Church and so that she cannot erre doe they not labour by all might and maine to proue it by the Word that so their Church may be yeelded to be Catholike so that still they iustifie their Church by the Word as well as they can as that being indeed the onely witnesse to iustifie any Church by Also if an heresie arise how doe they disproue it but by the Word principally So that still the Word by their owne practice whatsoeuer for a shift and for contention-sake they professe is the best and truest witnesse of a true or a false of a Catholike or Hereticall Church yea they themselues put these very things into the definition of a true visible Church that is the VVord and the Sacraments and Profession and that chiefly as Bellarmine therefore by their owne confession we that haue these markes are more certainely a true visible Church than they that haue any other markes whatsoeuer So much for the reproofe of these aduersaries that except against this Doctrine Vse 2 The second Vse is for confirmation to vs that our standing is good in this Church because wee haue the true markes of a visible Church I say not that we haue a pure Church free from all corruption we must pray against the corruptions of it but I say we haue a true Church for we haue the VVord as truly and sincerely preached in our Church as in any Church and so we haue the Sacraments rightly administred and if I should grant that any thing were miscarried by the wearing of a Garment or such like thing yet it hurts not the thing it selfe And so for Obedience it is true that many doe not professe obedience but rather prophanenesse and yet some there are that doe professe truly and sincerely Therefore let vs not doubt of our standing but that it is good and let vs praise God for these good meanes and labour to profit by them lest God take them from vs and giue them to others that shall bring forth better fruits than wee haue done And so much bee spoken of the Notes and Markes whereby a true visible Church is discerned The fourteenth Lecture of the Church WEe haue spoken as you may remember concerning the Church visible first of the Definition of it secondly of the causes of it thirdly of the memhers of it fourthly of the notes and markes of it Now wee are to speake in the fifth place according to the order set downe of the gouernment of it And it followes orderly for when we haue seene what this Church is and the causes whereby it is and the members whereof it consists and the notes and markes whereby it is discerned from all other companies then it followes orderly to know in the next place what gouernment this Church hath first whether it hath any at all and secondly if it haue any to know what gouernment this is that is the point then wee are to speake to namely Church gouernment A point in my iudgement that in regard of it selfe needs not to be so exactly looked into and precisely stood vpon now as heretofore but yet in regard of many vnhappy differences and inconueniences that haue risen about it and beene occasionâ—d by it in the Church of God therefore to satisfie the Consciences of some that are weake and to stoppe the mouthes of others that are clamorous humourous and peruerse and to maintaine peace and vnity in the house of God and to iustifie the State of all reformed Churches professing the sauing faith of Iesus Christ that howsoeuer they differ from one another in the matter of Church-gouernment as some haue many faylings and sore blemishes in their Gouernment yet all are true Churches of God I say in these respects I know not any one point of Religion not fundamentall so necessary to bee throughly sought into and aduisedly and duely to bee considered of Therefore in this regard I purpose to speake of it as God shall enable mee That which I purpose to speake concerning this point I will reduce to these heads First I will speake of the harmes and euils that haue beene raised and that haue happened by this question of Church-Gouernment secondly I will shew what is meant by Church-Gouernment thirdly I will shew how needefull it is in the Church Fourthly whether there bee a precise Rule left by the Apostles for this Gouernement Fifthly if there bee not then what is to bee done in this case Hee that resolues mee in these points resolues mee of all that can bee spoken concerning Church-Gouernment Wee will beginne therefore with the first point The harmes and euils that haue been raised vp in Gods Church hereby Infinite are the euils which this matter of Church-Gouernment hath occasionally bred and brought forth in the Church of God I say occasionally not of it selfe for the thing in its owne nature is holy and good and therefore naturally can yeeld no such bad fruits but occasionally as being abused by the malice of Satan and the corruption of mans heart hence it is that it brings forth such bad effects The fault is partly in the Gouernours and partly in the gouerned First the Gouernors sometimes when they bee proud and hauty contemning their inferiours striuing with equals aspiring to the highest places as is euident in the Papall gouernment And some tokens of bad Gouernours the Scriptures giue vs as Couetous giuen to filthy Lucre abusing their places and Authority to their owne priuate gaine negligent and carelesse like Gallio in the Acts making no conscience of the faithfull execution of their Office Secondly there are faults in those that are Gouerned some ambitiously seeking for higher places than they are fit for some are enuious maligning and spiting their superiours some are sensuall despising Gouernment some are ill-tongued speaking euill of those in Authority some are obstinate and rebellious resisting their orders and proceedings and will not endure their necke vnder any yoke Lastly some are humourous and peeuish denying that power set ouer them to bee lawfull labouring for innouations and changes and new platformes of gouernment of their owne deuising contrary to that already established These and the like Aduantages hath the enemy from time to time wrought vpon
proportion in like cases Christ himselfe when hee came to teach saluation spake nothing but from the father Iohn 12.49 50. and whatsoeuer the Spirit doth teach hee receiued it from Christ Iohn 16.13 If Christ doe tye himselfe to teach those things and nothing but those things hee receiued from the Father and the Spirit nothing but those things he receiued from Christ then I hope the Church hath not greater liberty in respect of the Scripture then Christ in respect of his Father and the Spirit in respect of Christ Therefore as Christ spake nothing besides that hee heard of his Father and the Spirit nothing but that hee receiued from Christ so by proportion the Church is to speake nothing in matters of saluation besides Scripture Reas 6 Sixthly the Church is to do nothing heerein but by direction and assistance from the Spirit and as it is horrible presumption to say the contrary so the Papists themselues sometimes ingenuously confesse that the Testimony oâ— the truth consists in the holy Ghost and the Prelates iointly so that it is not in the Church alone without the Spirit And what doth the Spirit teach the Church any new Doctrines or Reuelations No but that which Christ hath reuealed before If ye compare Iohn 14.26 with Iohn 16.13 14 15. you shall finde that the holy Ghost whom Christ promiseth to send shall teach all things that Christ hath taught which beâ—ng the same which is in the Scripture then the Spirit teacheth the Church nothing besides Scripture And so the Church is able to decree nothing besides the Scripture because shee is able to doe nothing without the Spirit Lastly when things are decreed by the Church are Reas 7 we to receiue them hand ouer head or vpon tryall and examination If ye say haâ—d ouâ—r head without examination that were a gracelesse speech and vtterly vnlawfull being against the rules of the Word 1 Thess 5.21 Trye all things 1 Iohn 4.1 Trye the Spirits If then they must be receiued vpon tryall and Examination how must they be tryed and by what rule Eyther by the Iudgement of the present Church or by the Scripture If ye say by the Church that were to make her Iudge in her owne cause then it must bee examined by the Scripture as the men of Berea did Paules Doctrine Act 17.11 they searched the Scriptures daily whether the things were so as he taught So the things the Church decrees must bee tryed by Scripture and if that cannot approue them as being not there found they are to be reiected and the authority of the Church in imposing them to be disclaimed So we see in reason that the Church hath no power nor authority to decree anything or matter of substance in Religion â—yth 〈◊〉 faith oâ— for obedience without or besides Scripâ—â—â— The â—irst vs◠〈…〉 of reproofe of sundry Popish practises and positions not to name all For indeede if this point be well vnderstood it razeth and ouer throweth the very foundation of Popery Here then we see first that the Church cannot coyne any new Articles of faith why is any man so gracelesse to doe so yes the Papists doe so And howsoeuer many of them will not seeme to fauour it in word yet their practise makes them guilty of it Pope Pius the fourth propounds a Creede and tyes his children the Papists to it wherein after hee had set downe the twelue articles contained in the Nicene Creede he addeth twelue more of his owne concerning traditions Purgatory c. And these hee will haue acknowledged and vndoubtedly beleeued as the former and is not this to coyne new articles of faith Ob. But say they why may not we doe so as well as you that haue your articles of Religion and all reformed Churches haue their seuerall confessions wherein there are many things besides those in the Creede and yet professed and beleeued Answ as well as they I Answer It is not a like comparison for we though we doe beleeue many things that are not in the Creede yet wee beleeue nothing besides Scripture and that which is soundly proued by Scripture is to be beleeued as well as that in the Creede But theirs are such for the most part as haue little or no shew of Scripture for them but are matters besides Scriptures which they obtrude on the people meerely or at least principally by the authority of the Church But hath the Church then no authority about Articles of Faith newly to be made I Answer No But onely as thus if any article hath beene neglected obscured and layen hidden in former times the places of Scripture whereon it is grounded being not well vnderstood then the Church hath power to declare and publish it vpon the better vnderstanding of such places as it is proued by And this is not to make new articles of faith but to reuiue and renew those that were before and that not beside the word but with and by the word This may be cleared by an Instance The article of Iustification by Faith had lyen hidden for many yeeres before Christ came but when Christ and his Apostles came they reuiued it and yet made no new article of it but the same that was taught from the beginning of the world to come neerer home After that this doctrine was againe obscured lay hid for many yeeres till it pleased God to raise vp Luther and others which brought it forth to that cleare light that it was in in the Apostles times And is this to make new articles No but to reuiue and to bring to light that which had lyen hid a long time And thus far the Church may goe and no further The second Position is this that the Church cannot make any booke to be Canonicall Scripture which is not so of it selfe For this is to ordaine and decree matters of substance in Religion besides Scripture But do the Papists doe this yes they doe and therefore are here to bee reproued for it as being vtterly vnlawfull for them so to doe For first the number of Canonicall bookes are certaine as themselues confesse and therefore no authority can admit more Secondly if the Church hath power to make bookes that are Apocrypha Canonicall then also shee hath power aswell to reiect some that are Canonicall for hee that hath power to build hath also power to destroy And what were this but for the Church to mayme and mangle the Booke of God as shee list her selfe what an horrible wrong were this to God Thirdly the sheepe of Christ heare his voice they doe not make or frame it Lastly as a Gold smith takes a peece of gold and tries it whether it bee right or counterfeit by the touch stone and before he finds it to be true Gold he doth not make it true Gold for if he finde it to be counterfeit all the Gold smiths that are cannot make it true so must the Church cry which are Canonicall
reasons First where there are many particulars of one and the same kinde there must bee acknowledged by the rules of nature and reason some generall notion or apprehension wherein they all meete together to beare the name and to comprehend the nature of all As for example there are many particular persons of men being of one and the same kinde and therefore there must be one generall humane nature in which they must all meete and bee comprehended And therefore whereas we haue many Parochiall Churches in England of one and the same kinde they all may rightly be tearmed and comprehended vnder one name that is the Church of England Secondly if but two or three congregations liuing in a City or about it may be so called the Church of that City as it is very probable if we compare Reuel 2.1 with Acts 20 17. why may not therefore all Parochiall Churches of any one land bee called the Church of that land or nation Thirdly it is not against the nature and being of a Church to be nationall the Church of the Iewes was directly so vnder the former Testament the Iewes being cast off the Gentiles are come in their steade and therefore where any whole Nation of the Gentiles doe publiquely and generally embrace the sauing ordinances of God as the Iewes did I see not but that they may rightly bee called by the name of a Nationall Church why may not the Church of England be called a Church of England now as well as the Iewes were called a Iewish Church heretofore Lastly whereas I speake of our whole Church in generall that it is in some measure a sound Church it must be vnderstood in respect of the better part the whole taking the denomination from them for if it be proued true but in some parts that is in our most Religious and best ordered congregations that they are so then I hope charity will grant I am sure reason will that the whole Church may lawfully take her denomination from the better part else no part 〈◊〉 congregation can be rightly affirmed to bee a true and sound Church for it is so called properly in respect of the true beleeuing and liuing members that are therein though the greater part oft times are Hypocrites Thus we see the note is set vpright Let vs proceede to the proofes of it Reas 1 Many reasons may be alleadged to proue it three or foure shall serue the turne The reason before mentioned prouing the Greeke Romane and Lutheran Churches to be true Churches being applyed vnto vs proues vs sufficiently to be a true Church because wee affirme the whole foundation and euery part thereof But in this we haue vndertaken more that is that our Church is in some good measure a sound visible Church and therefore that is the point here to bee holden to And the first reason to proue this is from the infallible markes of a true and sound Church Wheresoeuer the Word and the Sacraments are in publique profession in vse so that the Word in some good measure is purely taught and the Sacraments rightly administred and obedience to them both accordingly professed there is a true and in some good measure a sound visible Church But in the Church of England the Word and Sacraments are in publique profession in vse so that Word is purely taught and the Sacraments rightly Administred and obedience to them both in some good measure professed And therefore the Church of England is a true and a sound visible Church For the proposition I haue handled it before in deliuering the markes of a true Church and therefore I will referre you thither for the proofe of it For the Assumption none will deny but wee haue the Word and the Sacraments and profession of obedience to them both but the Question is whether wee haue them purely or no for the measure of the soundnesse of a Church is esteemed according to the measure of the purenesse of these markes where they are more pure there is a more sound Church and where they are lesse pure there is a lesse sound Church But in the Church of England they are pure without traditions or mans inuentions therefore the Church of England in some good measure is a sound visible Church Wee are charged by the Separatists that we preach canons and mans constitutions as Gods Wor◠But wee Answer These are not taught for Doctrines but onely serue for some passage and carriages touching Gods Seruice specially in Church gouernement Secondly they say we suppresse some part of Gods Word as Discipline I Answere All that we know wee teach expresly and impartially if there should be any faylings as we know there are in all Churches yet that hinders not but that they are in some good measure purely taught And so the truth still stands good that the word taught amongst vs so also the Sacraments are rightly administred amongst vs for the substance of them if there be any error in circumstance as wee know none neyther yet that doth not nullifie the action nor ouerthrow the truth of this Assumption Likewise obedience is truely professed thereunto at least by some yea by a great many too through Gods mercy And therefore the note stands firme and true that the Church of England euen as it now stands is a true and a sound visible Church Reas 2 The second reason is taken from the comparison of the visible Church with the inuisible Take it thus that faith and Religion which being truely beleeued and obeyed by the whole company of the Elect makes them the true Church inuisible the same faith and Religion being publiquely taught and learned in a visible congregation and by them professed iointly to bee beleeued and obeyed that in some good measure makes them a true and in that proportionable measure a sound visible Church for the visible Church is so called respectiuely to the Church invisible as they publiquely and ioyntly professing the same sauing faith which the inuisible in the minde and truth of heart beleeue and obey But our Church doth ioyntly and publiquely professe that faith which the inuisible Church doth truely embrace and thereby is made a true Church visible euen that whole truth that is reuealed in the Word as by our articles of faith and Religion it doth appeare which is the ioynt confession of our Church yea our very aduersaries may witnesse for vs in this Aynsworthe saith I doubt not but your Doctrine hath saued many therefore it must needs bee the same Doctrine of faith which makes the true Church inuisible And so Iohnson acknowledgeth that very many amongst vs are true Christians by that knowledge and faith which here they haue attayned vnto only setting them a part from the constitutions of our Church and if any man elsewhere in the world doe truely beleeue and obey that faith which we professe who can deny him to bee a member of the true inuisible Church Our Church
vnto vs the sufficiency Scripâ— Thirdly such as forbid any addition to or detraction from the Scripture Fourthly such as condemne all Doctrine taught either without or besides the Scripture Rhemists 15 Acts â— The Papists say the church may coyne new articles of faith What authority the Church hath about articles of Faith Hyper 6â— Hyper 54. Secondly that the Church make any booke to bee Canonicall Scripture Which the Papists hould this confuted by diuers reasons Thirdly that the Church hath power to deuise adde diminish or alter any part of Gods worship which the Church of Rome hath done prooued by diuerse things Fourthly concerning customes The fathers iudgement concerning customes Fifthly concerning traditions How and in what sense tradition is to bee receiued Answers to the Popish tenent concerning tradititions Answer 1. Ob. Answer wherin is shewed that the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture and are not had by tradition but proued by good consequence out of the Scripture Answ 2. Answ 3. Their proofe out of 2 Thes 2.15 Answe Answ 4. The scripture the so onely rule of saith acknowledged to bee by all Churches generally Secondly the Scripture is the onely tryall of euery truth How euery matter of substance is to be found in the Scripture Concerning Churches power in matters of circumstance and they are of two sortes one of miracles and what is to be helde concerning the same Secondly of discipline and this is of two sorts either matter of dâ—scipline which is spoken of before or secondly matter of ceremonies and what the church hath power to doe therein The bounds the Church is to keepe in ordaining matters of ceremony 1. 2. Vse 2. 1. The ninth generall point concerning the Church viz. the application of all that hath bin spoken to all visible Churches in christendome that I know of The generall diuision of all churches that haue beene or are since our Sauiours time into Easterne and WesteÌ„rne and this according to their scâ—tuation Secondly according to their language and so some be greek and some latin Churches VVhether Schismaticall or hereticall Churches may be accounted true visible Churches What a Schismatike church is Hereticall Churches First what they are and when any particular man is to be reputed an Heretike Heresies of 2. sorts first such as ouerthrow the foundation What this fundation is Resol Those that deny directly this foundation or any part thereof cease to bee Christians and are no more visible Churcher The Greeke Churches be here spoken of and what weare to thinke of them 1. of the Greeke Churches generally disperse in most at the Easterne parts of the world Ortelius 100. Ortelius 97. 98. 108. Secondly the Greeke Churches which are more particularly and properly so called and what we are to hold of them deliuered in an obseruation Doct. The mayne error of the Greeke Churches The Greeke Churches better then the Popish-Church The Papists vnchatarible censuring the Greeke Churches answered The Greeke Churches not guâ—lty of Schisme from Rome The Greeke Churches neuer subiect to the Romane Church One note of the Church as the Papists account it is found in the Greeke Church viz succession of Bishops The goodnes of God in perseruing of his Churches seene in the Greeke Churches vnder the Turke The miseries of the Greeke Church vnder the Turke in many particulars in regard of their persecutions in regard of the Religion of the Turks The Religion of the Turks 1. a pestilent Religion directly opposite to Christ 2. It ouerspreadeth a great part of the knowne world 3. It is a pleasing Religion For what it was that the Lord suffered such famous Churches to come to ruine applied to vs. The Western churches and first of those that acknowledge the Pope their head as the Church of Rome and those that hold with her and what maâ— be said and held of her deliuered in two obseruations The church of Rome as now it standeth may in some sense be reputed a true visible Church A differenâ—e betweene the papacy or the popâ—sh â—action and some better spirits amongst them in regard of whom the whole may be called a true Church The popish church doth not directly deny any part of the fundation but in outward shew of words affirme it The church of Rome hath beene a true Church The Papists by their Doctrine of iustification by workes must ouerthrow the foundation they by this ouer throw Christ not directly but by consequence Quest Answ It is not so great a sin to deny Christ directly as by consequence yet hee that doth this deserueth to be cut off from Gods mercy The Church of Rome compared with the Church of Israel 2. with the Church of the Iewes in our Sauiours times With the Church of Galatia Circumcision doth as neerely by consequence cut off from Christ as iustification by workes with the of Church Sardis Baptisme a true Sacrament in Rome and rightly administred there for the substance of it Those that were Baptised in the Church of Rome were lawfully Baptised Ob 1. Answ Ob. 2. Answ The ordinati of our Ministers from the Church of Rome and yet a lawfull ordination The question where the Church was before Luthers time answered The inconuenience preuented by acknowledging that the Church of Rome may be accounted a true Church What to thinke of our fathers that liued in the Popish Church They of the Popish Chuâ—ch are to â—e â—udâ—ed rather mis-beleeuers then vnbeleeuers The 2. Obseruation wherein is further delired what may be sayd and held further of the church of Rome The Church of Rome so corrupt that it is not lawfull to ioyne with her This that is spoken against thee is in respect of the Pope and Popish factors Corruption of the Church of Rome reduced to 2. sorts 1. matter of Doctrine reduced to 1. part of the Doctrine Foure heads 1 concerning Scriptures And their error therein Three things 1 denying the sufficiency of the Scripture 2 Perâ—erting the truth of the Scripture 3 Disanulling the authorâ—ty and credit of the Scripture many wayes 1 teaching the apochryphaâ—l bookes to be canonicall Scripture Secondly equalling traditions of men with the written word of God Thirdly preferring the authority of the Church aboue the Scripture Two heads wherein they orre in matter of Doctrine viz concerning the direct offices of the Mediator The Papists say there bee many mediators betwixt God and man The distinction of mediators of intercession and redemption answered Two things in a Mediator To be mediator of intercession is peculiar to Christ as well as to be mediator of redemption The popish shâ—ft off praying to the Saints not as helpers but as intercessor Answered The popish reason for praying to the Saints departed drawn from our desiâ—ing the Saints on earth to pray for vs Answered The third head wherein the church of Rome erreth in doctrine and that is concerning Images The church of Rome an abominable whore deseruing
Church are new Creatures Gods Image is repayred in them that wisedome and righteousnesse and holinesse is renewed in them which they had in their first Creation If Adam had continued in his innocency and so all his posteritie till now what a glorious Sight and company would they haue beene Adam and so many of his posteritie as are of the Church of God are in some measure renewed to Gods Image as it was at the first And therefore what a glorious and blessed assembly is the Church of God the assembly of the Saints The vses of this point are these First it shewes the loue of God to his Church and people and his delight in them First his loue to them in that first he is pleased to communicate his owne beautie and graces to them to make them beautifull he fastens on them many pledges of his fauour he vouchsafeth them his protection blessing grace and saluation all his promises both for this life and that which is to come yea and that for them alone he thinks nothing too good for them he affords them his owne presence and the comforts thereof he bestowes his owne Sonne vpon them and all his merits and benefits hee giues them his owne Spirit and all the gifts and graces and operations of the same What should he doe more for his Vineyard as hee speakes in Isai 5. and what could hee doe more for his Church to make vp the perfection of her Beauty Psal 87.2 The Lord loueth the gates of Sion more then all the habitations of Iacob Secondly his loue appeares to them in that he accepts of them as if they were perfectly glorious for they are but men I speake of such members as most concerne our selues for the Angels are members too and therefore though God giue them neuer so much they can receiue it but in some measure so farre as they are capable of it Besides they haue many sinnes wants and infirmities the least whereof if it were straightly stood vpon in the censure of iustice would deface all their glory and cut them off from all their grace and blessednesse but the Lord passeth by and winkes at these blemishes beholding them in the face of Christ couers all their defects with the Mantle of loue and ouerspreads them with the white Robe of Christs righteousnesse and freely forgiues them all their sinnes so that nothing may impeach their blessed and glorious estate Secondly God delights in his Church being so beautifull and glorious as he himselfe saith Psal 132.14 This is my rest for euer here will I dwell for I haue a delight therein And Psal 45.11 The King shall haue pleasure in thy beauty God delights in their persons graces welfare and obedience all their prayers blessings meditations true and holy indeauours are a sweet smelling sacrifice in the nostrils of God wherewith he is well pleased in Christ Cant. 7.1 2. The second vse Is the Church so gracious and so glorious Vse 2 Then first we also must loue it too and secondly we must labour to be of it First we must loue it so many graces as God hath bestowed vpon her are as so many baites to intice and allure our affections to her therefore let her beauty satisfie vs and her glory ravish our hearts Thus Dauid professeth his loue to Gods Church Psal 26.8 Oh Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And Psal 84.1.10 Oh Lord of Hoasts how amiable are thy Tabernacles and A day in thy Courts is better then a thousand elsewhere And so likewise we should shew our loue to her in bewailing her desolations as Ieremy doth Lament 1.4 the wayes of Sion lament c. And Lament 2.6 7. and 5.17 18. Therefore our heart is heauie for these things our eyes are dim because of the mountaine of Sion which is desolate And so we should shew our Loue to her in bewailing our absence from it as Dauid doth Psal 42.4 when I remembred these things I poured out my very heart because I had gone with the multitude and leade them into the House of God c. Thus Dauid laments his absence from Gods Church and thus should we doe when by persecution or any other such let we are forced to be absent Secondly we must labour to bee of it For so we haue a speciall Commandement Deu. 12.5 6. But you shall seeke the place which the Lord your God shall chuse out of all your Tribes to put his Name there and there to dwell and thither shalt thou come and thou shalt bring thither thy burnt offerings c. And this was the onely desire of the Prophet Dauids heart Psal 27.4 that hee might dwell in the House of the Lord all the dayes of his life And Psal 84.2 his Soule longs and faints for the Courtes of the Lord and in verse 10. hee preferres it before all other states whatsoeuer A day in thy Courtes is better then a thousand elsewhere I had rather be a doore-keeper in the House of the Lord then to dwell in the Tabernacles of wickednes Thus did Dauid delight in it and desire continually to be of it and so should we for then it is a sweete and comfortable thing to speake of the blessednesse and glory of it when wee haue our parts in it And we should not onely ioyne our selues to it but we should also labour to bring others to it we should say as it is prophesied of the Church in these last dayes Isai 2.3 Come let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob Hee will teach vs his wayes and we will walke in his pathes Gen. 9.27 Cant. 8.8 Vse 3 Thirdly then we should liue and behaue our selues worthy so blessed and glorious an estate beware of errors in Faith for they dishonour thy state and deforme thy beauty and if they be fundamentall errors and persisted in they will ouerthrow thy blessednesse and cut thee off as a rotten member from this glorious Body beware also of sinne and disobedience in life for that will make thee filthy and vncleane and if it be not soundly repented of and redressed thou hast no part neither in the Churches grace nor in her glory Consider that thou art a member of Iesus Christ and wilt thou take the members of Christ and make them the members of an harlot the members of sinne and wickednesse God forbid these courses are fit for the world that foule polluted beastly vgly Assembly and must not be found in the glorious Assembly of the Saints Vse 4 Fourthly here is matter of comfort exceeding great comfort to all those that vpon good ground doe find themselues to bee members of the true Church that surely they are Gods dearlings such as are pretious and glorious before him first here is comfort against their sinnes that they shall be done away as if they had neuer been and though they be as red as scarlet yet they
Messiah because he was so base and so meane in his outward estate and thereby they were so blinded that seeing they did not see that is though the matter were as cleare as the Sunne that euery one that had any eies might see it yet they did not The fourth Rule that we must be directed by before we come to expound Scripture is this we must bring humility with vs humblenesse of heart laying downe our mindes wils and affections into the hands of God to be fashioned and framed according to the shape of the Word and Spirit and that we shall be sure to be taught for to such the promise of teaching is made Psal 25.9 he will teach the humble his way Empty thy selfe that thou maist receiue of his fulnesse deny thy selfe that God may teach thee and become a foole that thou maist be made wise Fifthly we must hunger and thirst after the knowledge of the Scripture as after the foode of thy soule without which it would sterue and dye for euer and then thou shalt be satisfied Matth. 5.6 Sixthly we must be sure wee haue a good marke to ayme at when wee come to handle the Scripture namely Gods glory and the finding out of the truth not to know it onely but to liue by it that God may be glorified we must say Lord it is thy face we seeke and thy glory wee aymeat and this is the end that God himselfe aimes at in the tender of the Scripture to thee and therefore if thou set the same End before thee God will surely assist and blesse thee accordingly Lastly before we come to handle the Scripture we must looke well vnto our selues and marke and examine our owne ability and gifts and attempt not higher then thou canst reach without strayning too much for many striuing to reach higher then their strength and ability would reach vnto haue ouer-reacht themselues and that is it which the Apostle exhorts vs to Rom 12.3.4 Let no man presume to vnderstand aboue that which is meete but that he vnderstand according to sobriety as God hath dealt to euery man the measure of faith Secondly in the businesse it selfe what is to be done First we must take the Scripture and read it and consider and obserue the scope of the place and the consistence of it with the words going before and following after and compare sense with sense and phrase with phrase And if thy skill can reach so farre goe to the originall and thus doing thou shalt see the sense arise from the words sensibly as waters out of the Fountaine Yea but say the Papists the Scriptures are hard and containe darke speeches high matters and doubtfull words how can the vnlearned then expound them I Answer First for fundamentall points that concerne our saluation they are most plaine to euery mans vnderstanding that is eyther in the same place as most commonly it is or at least in other places as alwayes we finde it the Lord still confirming euery truth by the â—outh of two or three witnesses Other points also are plaine enough for the most part to a proportionable capacity I say not to euery capacity but yet so long as matters concerning saluation are plaine enough in Scripture that is enough But say they if you tye vs to this Rule to seeke the sense of Scripture by Scripture you doe but as Heretiques vsed to doe and yet they haue missed the right sense of Scripture I Answer It is true but that hath beene their owne fault the fault hath not beene in the duty It is in this as it is in the duety of Prayer many pray but they pray amisse as S. Iames saith shall not we pray because of that The second thing we are to doe in this action is this we must goe and consult with Gods Spirit who vnderstands them and best knowes the minde of God in them 1 Cor. 2.11.14 16. and therefore consult with him and wee shall know the minde of God too This is true say they but how shall we consult with Gods Spirit I Answer we must doe it by prayer and heauenly meditation the Spirit being by name Christs substitute on earth for this businesse Iohn 14.25 26. to teach vs all things and to bring them to our remembrance And looke what our Sauiour did when he was present vpon earth Luke 24.32 45. he opened the Scriptures to the Disciples and opened their vnderstandings that they might conceiue them so doth the Spirit now in his absence he opens the Scriptures to vs our vnderstandings that we may vnderstand them know the meaning of them But haue ye he Spirit say the Papists Yea we haue the Spirit of God for God promiseth to giue his Spirit to those that aske him to the meanest as well as to the learnedest And therfore that is but a scoffe of theirs to say you that are a plaine simple man haue you the spirit Thirdly we must still haue an eye to the Analogy of faith that is to those knowne grounds that are contained in the Creede the ten Commandements and the Lords Prayer and not admitte of any sense to crosse them For they are the summe and marrow of Scriptures in fundamentall matters they are in effect nothing but Scripture itselfe onely they differ in manner that which is more largely set downe in Scripture is there set downe in a briefe forme that so our eye might the better be fixed on them And this rule the Apostle teacheth vs Rom. 12.6 to prophesie according to the portion or analogy of faith as if hee should say still haue an eye to that Fourthly we must vse all Industry diligence watchfulnesse and study in reading and hearing the Scripture these helps procure rare and excellent things in carnall businesses and so will doe much more in Gods businesse Labour for the meate which endureth to euerlasting life saith our Sauiour Iohn 6.27 Lastly make vse of the Iudgement of the Church herein and of holy men that haue written vpon the Scripture both old and new the Papists bely vs when they accuse vs that we scorne the iudgement of the Church and affect nothing but singularity and nouelty No we hearken to the true Church and are much ruled by her iudgement yet not to builde only or chiefelye thereon but to be instructed thereby and to bee well aduised before we dissent For who among men are to be beleeued but they of the Church who haue the promise of the truth and of the Spirit made to them alone In the third place we come to that which wee must do after we haue layde the Booke of God by And the first thing that we must do then is prayer to God for the pardon of our faylings and for a blessing on our labours for prayer must bee the first second and last duty we must begin and end with it Secondly meditation we must meditate of it in our hearts as Mary did the words of the
Shepheards and of Christ Luke 2.19 51. she did ponder and keepe these sayings in her heart And this wil ripen our thoughts digest our readings and conceits as chewing the cud separating the refuse and turning the best into good nourishment The third duty is conference we must conferre of the things we reade and heare as the two Disciples did Luke 24.4 32. for this will reuiue our vnderstanding and quicken our wits and wheâ— our reason and helpe our memories and stablish our iudgement and throw out the hidden substance as it were from the huske and winnow away the chaffe from the wheat And fourthly to these we must adde patience wait the Lords leasure and tarry till he giue the succsse and till he reueale his will to thee and thus doing God will reueale it Phil. 3.15 all this while that thou hast beene toyling and striuing expect and waite vpon God and thou shalt finde the successe in Gods good time thou hauing vsed the meanes dayly labouring and praying for the effect be sure it shall bee reuealed vnto thee when it is best for thee and thou fittest for it and if it should neuer be reuealed to thee yet thy former paines seconded with patience shall make thy state as good in Gods acceptance through Christ as if thou haddest knowne it Fiftly that which strikes the nayle to the head is practise and experience a most certaine guide in all points fundamentall After we haue done all the former rules we must adde practice therefore practise Religion in the obseruation of Gods wayes in afflictions in temptations in the court of thine owne conscience in thy dayly watch in the continuall course and terme of thy life Iohn 7 17. If any man doe his will hee shall know of the Doctrine whether it be of God or no Act. 5.32 the holy Ghost whom God hath giuen to them that obey him Psal 119.100 I vnderstand more then the ancients because I haue kept thy Precepts God wil not see vs erre in Iudgement and practice too in such necessary points as he sees we desire as well to obey as to learne And so much for the second vse which teacheth vs warinesse and care and conscience in medling with Scripture Vse 3 The third Vse teacheth vs thankfulnesse to God that we liue in those times of light wherein we haue so many good helpes for the knowledge of Scripture learning tongues sciences histories wits all of them being at the highest and ripest now And many godly men both at home and abroad yea many Churches haue published their iudgement touching the sense of most places of Scripture And therefore if men will be blind now let them be blind for euer let vs take the benefit of these helpes thankefully and soberly and let vs adde to these the vse of those seciall helps before mentioned then it is not possible that we should erre fundamentally and finally in any truth But there are diuers exceptions made against this Doctrine Obiect 1 first say some all this while this is but priuate interpretation flatly forbidden 2 Peter 1.20 Answ I Answer that is priuate which is of man as we may see in the 21 Verse of that Chapter so that our interpretation according to the former rules being framed out by the Spirit is falsely called priuate that same Spirit teaching vs which teacheth all the faithfull Secondly It is excepted that this is a detraction from the Church I Answere No for any priuate man that beleeueth is of the Church and as the Church must trye the Spirits so must euery beleeuer 1 Cor. 12.10 and 1 Iohn 4.1 and as the Church hath the promise of the Spirit so hath euery beleeuer And this is a sure rule the Spirit doth infallibly teach euery one of Gods chosen first or last euery thing needfull for his saluation he vsing such meanes as the Lord hath appointed Phillip 3.15 It is so in manners therefore it is so in Doctrine each being a part of the truth which God requireth and which the Spirit leads vs into Psal 25.5 leade me in thy truth and teach me for thou art the God of my Saluation And Psal 143.10 teach mee to doe thy will for thou art my God Euery one of the faithfull hath the Spirit to comfort them in their distresse to helpe them in their temptations to perswade them to holinesse and why not therefore to inlighten and teach them the truth Ob. 3 Thirdly It is excepted how doe you know whether such an interpretation be from Gods Spirit or from your owne fancy for any Heretique can and will say as much as you Answ 1 I Answer If the matter bee necessary to saluation the promise of God puts vs out of all doubt Iohn 16.13 when the Spirit of truth is come he will guide you into all truth Secondly hast thou sought and attained that interpretation by prayer Then out of question the Lord will not giue thee scorpions and poyson when thou askest fish Errors when thou askest the truth Thirdly doth it concurre with the articles of faith not doubted of then it is the truth Obiect 4 Fourthly Is it not more likely that a whole Church specially the Doctors and Pastors of it are so guided then a particular man and so are to bee beleeued before him Answ Answer yes If they follow the former rules and yet then they are to be beleeued not so much because they are the Church but because they are directed by those rules sometimes one particular man or two follow these rules but the present Church doth not in this case the one or two are to be beleeued before the present Church as in the time of Wicklife Husse and Luther one or few then deliuering the truth ought to be beleeued before the present Church because they obserued these rules Sometimes the Church doth obserue these rules and particular men doe so too then eyther they concurre and so the truth is directly deliuered receiued or else they dissente and then rather follow the streame then one or two if there be no other reason to the contrary For sometimes euen in this case too one man may see more then many as Paphnutius in the Councell of Nice Againe sometimes the Church obserues these rules and some particular men doe not so In this case particular men are right Heretiques and the other the true Church of God Fifthly It is Obiected that by this meanes we all rest on our owne Iudgement and so haue no faith in God Answ I Answer Our Iudgement in matters necessary to saluation being wrought in vs by the letter sense of Scripture revealed by the Spirit is not our owne iudgement indeede but Gods our frailties wherewith we are accompanied are ours onely but wee are endued with our iudgement from God so that we rest on Gods iudgement now and not our owne Euery man must haue faith of his owne that is though not of his owne by working