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
in heauen contained as well Angels as men and therefore we spake of them by themselues and proued that the Angels were a part of Gods Church as well as men then we came to speake of that part of Gods Church which consists of men and in handling this Point we propounded three things to be spoken too First to speake of that part of Gods Church consisting of men which are in heauen by themselues Secondly of those which are in earth by themselues Thirdly of both those which are in heauen and which are in earth together Concerning the first we haue spoken and shewed that Heauen is the place of receipt for all Gods chosen after their departure out of this life Now we are to speake of the second namely that part of Gods Church consisting of men which are on earth and so to proceede to the third Point And first of that part of Gods Church on earth For although there be the same chosen now in heauen which sometime were on earth and the same now in earth which sometime shall be in heauen so that the Church or Chosen in heauen doe not make a seuerall Church by themselues nor those in earth a seuerall Church by themselues but both together make one and the same Church yet because there are some particular considerations incident to that in heauen which they on earth haue not yet attained to and likewise some other particular considerations incident to that on earth which they in heauen haue already passed from therefore each of them is to be handled by it selfe and therefore hauing spoken of that part of Gods Church which is in heauen before now wee are to speake of that on earth I shall not need to define this on earth because it is apparantly defined before in the generall for if that were the whole company of Gods Chosen in heauen and in earth then this must needes bee the whole company of Gods Chosen liuing on earth Doctr. All that I will speake concerning this Point shall be contriued into one obseruation and that is this namely That God alwayes hath had from the beginning and hath now and shall haue to the worlds end a company of Chosen people vpon earth belonging to him calling vpon him beleeuing in him and worshipping him in spirit and truth You see that the obseruation consists of three parts first that God euer had secondly that he hath now and thirdly that he shall haue to the worlds end a Company c. First God alwayes had In matters of fact examples are fittest and strongest proofes this being then a matter of fact already done it is best to be prooued by examples taken out of Histories of seuerall times we will begin with the first beginning God had his Church in Paradise How prooue you that Why first there was God the Preacher secondly there was our first Parents Adam and Eue the hearers and thirdly there was the Word and Commandement Gen. 2.16 17. There is the Doctrine of saluation and the strict forme and manner of worship prescribed by God which he will bee honoured by Now what is here wanting to the full being of a true Church For here is a Pastor and a People and the Word and such a Word as is fitting for their saluation Therefore in Paradise God had his Church Also out of Paradise God still had his Church for there is still the same Preacher God the same hearers Adam and Eue the Doctrine of saluation though not the same it was before yet here is that Doctrine of saluation fitting their present state and condition a Doctrine of repentance and of punishment of sinne and specially the Doctrine of the Gospell a Doctrine of Faith in Christ Genes 3.16 The Seede of the Woman shall breake the Serpents head so here God had his Church still To passe from them to Abel there was Abels sacrificing and his Faith and there was Gods presence and acceptance as we may see Gen. 4.4 compared with Heb. 11.4 Now where these are there is a true Church Afterward in the time of Seth it is said Gen. 4 25. that then men began to call vpon the Name of the Lord that is men did then begin more zealously to worship God so here God had his Church still Let vs passe from Seth to Enoch It is said of him that he walked with God beleeued in God and that he pleased God Genes 5.24 Heb. 11.5 Now where there are men walking with God beleeuing in him and pleasing him there is a true Church So in the time of Noah Abraham Isaac and Iacob and in the time of the Patriarches God had his Church still Heb. 11.6 7 c. to the end of the Chapter there the succession of the Church in the faithfull is set downe as it were of purpose to proue this Point which we haue in hand namely that God had a Church from the beginning of the world To proue this Point further we will omit to speake of the flourishing times of the Church for of them there is no question there being then not embracers onely of the heauenly truth but professors too in great number and we will instance in those times that were most obscure when there was the least likelihood of a Church and if we can prooue that God had his Church in those times then the Point will be prooued that God hath alwayes had a Church We will therefore instance in them first at the Flood when all flesh had corrupted their wayes Gen. 6.12 and that the earth was filled with cruelty Vers 13. yet in that desperate time there was found Noah a iust and vpright man in that generation Vers 9. So God had his Church then Let vs passe from these times and come to the bondage and slauery of the Children of Israel in Egypt when Gods peculiar people were in the hands of a most prophane idolatrous and cruell Nation so that they had neither liberty nor time nor meanes of Gods true worship yet as there was a light in Goshen when palpable darknesse was ouer all the Land of Egypt besides so when all the World was ouerwhelmed with grosse ignorance sinne and error yet then God had his Church amongst the Israelites there were some Midwiues fearing God Exod. 1.21 and there were some that cryed and prayed and sighed to God and were heard of him Exod. 2.23 24. So God had his Church in those times Likewise in the dayes of Elias when the Church was brought to a low ebbe the Prophet could see no more left but himself and yet he had eyes to discerne it yet he was a true worshipper of God and so God had his true Church then if there had been no more then he 1. King 19.10 But the Lord saw seuen thousand more that were true worshippers and had not bowed their knee to Baal vers 18. In this desperate time when they killed Gods Prophets and brake downe his Altars and sought the life
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
profession Secondly their profession must be publike or open that is it must be so publike and open that there may be notice taken that such and such men are of such a society and Religion else they are rather of the inuisible Church spoken of before And looke as their profession is more or lesse publike so the Church is to be reputed more or lesse visible Thirdly as they must publikely professe so they must ioyne together in this profession and that intends first their separation from all others whether they be of none or of a contrary and diuers Religion and secondly it intends their associating or sorting of themselues together with professors of the same Religion growing into and liuing in a louing Communion and fellowship with them Thirdly it intendes that they must doe it voluntarily and of their owne accord some ioyne for fashion some for feare some for hope of gaine and some others for the sauing of their goods and the like yet all these doe it voluntarily for the will cannot be forced yea if they doe it against their will it is a sinne to them though they ioyne to the purest Churches in the world And so much for the second part of the definition that they must ioyne together in a publike profession of Religion Thirdly that there may be a true visible Church the Religion which this Company make profession of must be the true Religion for as without the Church there is no saluation so without the true Religion there is no true Church there are diuers Religions in the world and accordingly diuers Churches yet there is but one onely true Religion which is that which is contained in the Scripture the Word of Truth and so there is but one only true Church that is that which embraceth that true Religion So that whatsoeuer Congregation vnder the Sunne doth not professe that one true Religion let them professe whatsoeuer Religion they will besides they cannot iustly bee reputed true visible Churches For the better vnderstanding of this Point I will draw it into an Obseruation and so discourse of it at large and the Obseruation is this Doctr. Whatsoeuer Company or Congregation of men doe openly professe the sauing Truth of God the same Congregation and Company is to bee held and reputed a true visible Church The truth of this Doctrine holds generally in all Congregations whatsoeuer of that quality from the greatest to the least and from the best to the worst for first whereas all and euery Professor of Gods Religion through the world doe concurre and ioyne together in the acknowledgment of the common sauing faith though not in the outward Communion of the same Ecclesiasticall Assembly and therefore all these may bee termed a true vniuersall visible Church so also euery particular Ecclesiasticall Assembly professing the same sauing Truth and ioyning together in the outward Communion of one setled Congregation and obseruing the same lawes and Orders at the same time and place may be called a true particular visible Church and that whether it be in the same Countrey and Prouince or in a Parish or in a priuate house and accordingly they are called a Prouinciall a Parochiall or a domesticall Church and each of these is a true visible Church though one be vniuersall and the other particular For Instances of all these in Scripture First for a Prouinciall or Nationall Church which is a Company of people professing the same Truth in the whole Land or Nation you may see an instance Act. 9.31 Then had the Churches Rest in Iudea and Samaria and Galile c. There were Prouinciall Churches named by the Countrey they were in as Iudea Samaria c. And in the Reuelations the second and third Chapters the seuen Churches there mentioned were Nationall Churches as Ephesus c. And 1. Cor. 1.2 vnto the Church of God which is at Corinthus c. there was a nationall Church Secondly for a Parochiall or Parish Church which is a Company of people professing the same faith in a Towne or in a Parish we shal reade of them in Act. 14.23 Where it is said that the Apostles ordained them Elders in euery Towne Thirdly for a domesticall Church which is a Company professing the same faith in a priuat house as we may reade in the Rom. 16.5 and in the 1. Cor. 16.19 of Aquila and Priscilla with the Church in their House And Colos 4.15 We reade of a Church that was in the House of Nimphas though these are rather to bee reputed inuisible Churches except they may be so openly taken notice of and so notoriously knowne as the Church that was in Priscilla and Aquila's house then they may be called Domesticall visible Churches So much for the first diuision that some Churches are either vniuersall visible Churches or particular Churches and that either in a whole Land or in a Towne or in a priuat House Secondly whereas some Churches are more notoriously knowne some lesse yet both are true visible Churches though one be more visible and the other lesse visible In the time of the Apostles it was so the Church of Rome was notoriously knowne for their faith was knowne throughout the whole world Rom. 1.8 and their obedience was come abroad amongst all Rom. 16.19 so that this Church was more visible Other Churches were lesse knowne as the Church at Cenchrea Creet which are only named in the Scripture and no Epistle written to them Now because they are onely mentioned therfore they were lesse knowne and so lesse visible yet true Churches as wel as the other Thirdly whereas some Churches professe the sauing faith more purely and sincerely others more corruptly yet each of these is a true visible Church though the one bee more pure not more true the other lesse Instances of these we haue in the second and third Chapters of the Reuelation some Churches there were more pure some more corrupt yet all true Churches Churches more pure were Smyrna and Philadelphia all commended in them nothing dispraysed Churches lesse pure were Ephesus Pergamus and Thiatira in which Churches some things are commended some things discommended Churches yet lesse pure were Sardis and Laodicea where there is nothing commended but all things dispraysed So we see that some of these profest the true sauing faith more purely some lesse purely and some more corruptly yet euery one of them was a true visible Church Fourthly and lastly whereas some Churches are growne to some Ripenesse and perfection and to some setled forme of Gouernment others are in their infancy and haue not such a forme established for Gouernment yet each of these is a true visible Church though the one be more the other lesse perfect Instances of these we haue in Scripture First for them that were more perfect as at Hierusalem where Iames was Bishop there the Church was growne to some perfection there the Apostles met and had a Consultation
Angells and there wee shall liue continually praising and glorifying God there we shall haue fulnesse of ioy and pleasures for euermore Psal 16. To conclude therefore let vs not debase our selues to sinfull and vile and slauish courses but let vs labour to walke in some good measure answerable to such great and high priuiledges as these are The Twentieth LECTVRE of the CHVRCH THe last point we spake of was concerning the priuiledges of the Church not humane such as Kings and men endowed the Church withall but diuine such as God endues the Church withall and therein wee handled two points first that there are such priuiledges belonging to the Church secondly what these Priuiledges are there is something to be added to the last point namely what they are For there are two speciall priuiledges something questionable aboue the rest each of them subiect to mistaking and the mistaking of them is and hath beene the cause of much error The first is concerning the infallible guidance of the Church by the Spirit of truth and thereupon ariseth this question whether the Church may erre or no The second Priuiledge questionable is concerning the necessity of being a member of the Church if euer wee will attaine saluation and thereupon ariseth this question whether any can be saued out of the Church or no These are the two points which I purpose to handle at this time The first is concerning the infallible guidance of the Church by Gods Spirit wherupon ariseth this question whether the Church may erre or no And because error is a generall name affirmed as wel of matters of obedience as of knowledge of bad maÌ„ners as well as of false doctrine therfore in plaine and large termes it shall be propounded and handled thus whether the Church may erre either in manners or doctrine or in both or in neither to open the way to the disclosing of the point wee are to vnderstand rightly these words Church and Error First concerning the word Church for whereas sometimes it signifies the whole Company of Beleeuers liuing on earth somtimes some one visible Congregation professing the Faith of Christ the state of the question is not of both alike but we must vnderstand it far otherwise of the one then of the other For whereas in the first sense it containes Beleeuers onely and all of them together it must needs haue some speciall Priuiledge aboue particular Congregations at least for some kinde of Error Euery Beleeuer hath a Priuiledge in that respect aboue an vnbeleeuer therefore all together much more so that if it bee possible that one or two might be seduced to Error yet that all of them together should bee so it is impossible And whereas in the second sense the Church consists of Hypocrites as well as true Beleeuers yea sometime all or most of Hypocrites therefore the Church taken in this sense must needes bee more subiect vnto Error then in the former sense Secondly concerning the word Error The Word of God prescribes euery true and right way and euery swaruing from that is therefore called Error whether it be in Doctrine or manners because it is a going from that true and right way which the Word of God doth teach vs And though Error properly signifie a swaruing from the Truth whether on the right or on the left hand yet it comprehends â—gnorances too that is their not attaining to some heauenly Truthes these Errors are of diuers kindes especially foure First some are either fundamentall or in smaller matters Secondly some are either of obstinacy or of infirmity Thirdly some are either finite and for a time others are for euer Fourthly some are either generall or particular First some are either fundamentall or in smaller matters fundamentall Errors are such which being held doe race the very foundation he that erres in this manner cuts himselfe off from Christ and cannot be saued such was the Error of the Church of Galâ—tia in Gal. 5.2.4 where they ioyned the workes of the Law with Christ in the matter of Iustification and therefore the Apostle tells them in the 2. verse that if they were circumcised Christ should profit them nothing and vers 4. yee are abolished from Christ whosoeuer is iustified by the workes of the Law is fallen from Grace Other Errors are of smaller moment as when men hold the foundation but yet erre in building on it and such notwithstanding these errors may bee saued 1 Cor. 3.12 to 15. the Apostle saith that some build hay and stubble vpon the Foundation but shall this turne to their damnation No themselues shal be saued saith hee but what without Repentance No for in the 13. verse it is said The day shall declare it because it shall bee reuealed by Fire and the Fire shall trie euery mans worke of what sort it is that is the Day or Light of Gods Truth shall dispell this darkenesse and the Fier of Gods Spirit shall purifie and purge away these errors from them so that they must repent of these errors But then yee will say what difference is there betwixt those that erre in the foundation and those that erre in smaller matters for they that erre in the foundation shall be saued too vpon their Repentance It is true but yet there is great difference betwixt them for first they that erre in the foundation are seldome and hardly reclaimed not one amongst a hundreth but they that erre in smaller matters are vsually and easily reclaimed for if the foundation bee ouerthrowen all must bee reared vp a new but if any thing that is built vpon it be amisse it may be easily amended yea those that erre in smaller matters cannot chuse but bee reclaimed as hauing the foundation and therefore cannot possibly perish Secondly those that erre in the foundation must repent particularly of that error and must also embrace the contrary Truth else hee cannot be saued But those that erre in matters of lesse moment though they doe not repent of their error in particular Nay though they do not know them for who knowes his errors yet if they repent in general of them they shall find mercy pardon from God so that we see there is a great difference betwixt these Secondly some errors are either of Infirmity or of Obstinacy Of infirmitie as when wee are either by negligence Ignorance Ouersight weakenesse as being taken tripping in a snare against our knowledge and against our purpose and holy desire or by other occasions such the Apostle speakes of Gal. 6.1 Brethren if a man be suddenly fallen into any offence yee which are spirituall restore such a one c when as they see it not to bee an error or if they doe see it to be so yet they haue some weake desire and labour against it but yet the assault is so strong and their corruption so great that they cannot ouercome it this is an Error of Infirmitie Some errors are of obstinacy that is
that say wee haue no true Ordination we Answer that we had our ordination from the Church of Rome at the first and that being a true visible Church therefore we haue a lawfull Ministery Vse 3 Thirdly this may serue for satisfaction to that question which the Papists aske vs where was your Church before Luthers time did he erect a new church No he erected no new church but by his Ministry brought many faithfull out of their impure and vnsound Church into a more sound and pure Church not onely for matters of ceremonies for then he had beene a Schismatique to separate from them but for matters of substance so that this point well considered preuents a number of inconueniences which wee should runne into if wee should fall into that heate of zeale as to deny them to bee a true visible Church Vse 4 Fourthly this may comfort vs in respect of our fathers that haue liued in the Popish Church what shall we thinke of them that they liued in no true visible Church and therefore could not be saued far bee it from vs no we are perswaded that they liued in a true Church and that many of them where sound in those times and now saued they attained not to that high straine of Iustification by workes I would faine know whether they did not doe that they did ignorantly or whether they did challenge or disclaime their merits on their death beds many at the point of death disclaime their merits now though that point now is more stiffly defended by the Popish faction then euer it was much more did they doe it then Now to disclaime all their owne merits at their death is not that both repentance of former errors if any in that kinde and faith in Christ alone too If any beleeue in Christ crucified in truth of heart though hee hold but by the hemme of his garment shall he perish Surely no. Vse 5 Lastly this teacheth vs to vse charity towards them of the Popish Church in censuring of their estate we are not rigourously and rashly to call for fire from heauen vpon them as the Disciples would haue Christ haue done on the Samaritanes No yee know not what Spirit ye are of saith our Sauiour wee must not rashly Iudge them to bee vnbeleeuers but rather mis-beleeuers And so much for that point what in charity and yet in truth maybe said for that Church The seuen and Twentieth LECTVRE of the CHVRCH HAuing entred into the last point concerning the matter of the Church namely the application of the Doctrine of the Church to all Churches that we know in the world After we had diuided them according to their scituation and language into the Easterne and Westerne the Greeke and Latin Churches we beganne with the Easterne and Greeke Churches and so proceeded to the Westerne and Latin Churches And of them I tould you that some were vnder the yoke of the Pope and haue him to bee their head Others haue shooke off that yoke and head-shippe and are therefore called the Reformed Churches Concerning the Church of Rome that which is spoken of her may be applyed to her Adherents as is the mother â—o is the daughter as I haue said Now for the Chuâ—ch of Rome I propounded these two obseruations to be spoken to first what might be-spoken in charity for her and yet in truth and sound iudgement too and of that we haue spoken Secondly what in zeale and yet in truth and sound iudgement too may be said against it And that is it which wee are now to speake to what may be said in zeale and yet in truth and sound iugement against her A point very needfull to be well cleared and rightly vnderstood for whereas we haue deliuered in the former obseruation that the Church of Rome in some sense may rightly be reputed a true visible Church ' Euery one will be ready to except against it and say why then haue yeâ— forsaken it why doe ye not still hould communion with her what iust exception can yee alledge for your separation from her For Answere to which exception Doct. 2 I will propound in the second place this obseruation namely that howsoeuer the Church of Rome in some sense may be reputed a true visible Church yet it is maruellous vnsound and corrupt and exceedingly corrupt with many foule abuses errors and abhominations yea so corrupt as it is not lawfull nor safe for vs to communicate with her The Obseruation ye see consists of two branches the former is the ground of the latter auouching that shee is polluted with many foule abhominations the latter is an inference from the former that therefore it is not safe nor lawfull to ioyne with her The whole obseruation is to be vnderstood of that Church specially in respect of the Popish faction the Pope and his Darlings for as when wee spoke in charity for them acknowledging that in some sense they are to be reputed a true visible Church it was intended of some that were of better Spirits amongst them that are sounder in some chiefe points of Religion and that are not so obstinate in their errours as the rest So now that we come to speake in zeale against them that they are so foulely polluted that it is not safe to ioyne with them It is intended in respect of the Pope and his chiefe Darlings and factors called the Popish faction neyther is this any wrong to the Church that we so speake of the whole body in generall tearmes because the Church and faction are there mingled together in that Body as when wee come into a Barne floore and see a great deale of chaffe in the same heape with good wheat we may speake fauourably of the wheate and say there is good corne and we may speake disgracefully of it too and say it is but light stuffe We will begin with the first part of the obseruation that condemnes her corruptions And we will reduce all her corruptions to these two sorts First matter of Doctrine secondly matter of practice And though these be much incident one to the other yet for playnnesse sake we will distinguish them God willing as well as wee can First for Doctrine the point is this The Doctrine of the Church of Rome as it is at this day vnderstood and maintained by the Popish faction is very vnsound and corrupt full of grosse and abhominable errors they haue changed the truth of God into a lye light into darknesse and the Gospell of Christ the comfortable Doctrine of grace and faith into the erors of Antichrist and the damnable Doctrine of workes and merits and of mans traditions We wil not speake of all her corruptions in doctrine that were too much only we will shew it in some chiefe particulars that briefely we wil reduce them to these foure heads The first is error in Doctrine concerning the Scripture the second is concerning the direct
consent proues not alwaies a true Church nor a true Religion for then the Iewes should be a true Church and their Religion true because they all consented to crucifie Christ and with one voyce cryed Crucifie him crucifie him here is consent and yet in the bloodiest matter that euer was in the world And so on the contrary Peter Paul and Paul and Barnabas should be of a false Church and a false Religion because they dissented and contended sharply but this was nothing to ouerthrow the truth of their Religion nor of the Church they were members of yea we see oft times that the worst matters are carried with the greatest consent and the best with great dissention as it is in the body that is the soundest body that striues most to expell hurtfull humours so that is the soundest Church that is most exercised with bickerings against the aduersaries of the Truth and in the true Church it is needfull that there should be dissentions and heresies that those that are approued may be knowne 1 Cor. 11.18 19. So much be spoken for the Papists exceptions which they take against vs for this dissention Now secondly wee are to shew what vse we are to make of these dissentions and differences surely though wee will not name them yet wee may make many good vses of them and first this should stirre vp our bowels of compassion to mourne for the breaches of Ierusalem and to see the Lord dishonoured and his truth blasphemed and the Church miserably distracted by mens infirmities frailties and dissentions Secondly this discouers the diuells malice that cannot not endure to see the worke of God to goe on prosperously forward but sets euen the builders themselues at variance to hinder them from building and from ioyning together with one hand against the common aduersarie yea he carries them into such outrage of passion and speech that thereby their persons and cause is much disgraced before the world so that if they were censured by his outrage they may seeme rather to be of the diuell then of God Thirdly heere wee may see the corruption and weakenesse if not wilfulnesse of men that rather then they will disclaime their errors and put vp disgracefull and opprobrious speeches they passe not to set the whole Church of God on fire Fourthly hence wee learne the nature of truth that neuer comes forth but incumbred with many oppositions both within and without and still mingled with some errors and contentions euen in the chiefe professors themselues Lastly hence we learne the power wisedome and goodnesse of God so that doth restraine the rage of man and the malice of Satan that howsoeuer we differ in some points yet we agree in the chiefe as in Iustification by faith alone and howsoeuer we differ among our selues yet each of vs agree against Anti-Christ and Popery with a common hand though not so throughly as otherwise we might doe yet so as neither of vs yeeld one iot to the Papist though they expected long ere this to haue deuoured both them and vs as a prey or at least that they should haue slept in a whole skinne as wee say working vpon the aduantage of our former dissentions The third point is what wee are to esteeme of these Churches notwithstanding these errors and dissentions Surlev if we should condemne them as false Churches wee should be very vncharitable and wicked For they haue been the chiefest instrument vnder God of our calling therefore far be it from vs to deny them to bee a true Church Besides we should wrong them much for seeing they affirme directly the foundation and euery part thereof there is no colour why wee should giue such hard sentence against them therefore let vs esteeme them as brethren and acknowledge them to be Gods owne Churches and let vs commiserate their blindnesse and ignorance and let vs beare with their infirmities and let vs passe by the wrongs they offer vs and let vs blesse God for the good that is in them and let vs intreate God to open their eyes and to pacify their mindes and to reconcile these vnhappy differences that are betwixt vs and to knit our hearts together in the bond of peace that we may be all of one minde and iudgement and speake one and the same thing And so much bee spoken concerning the Lutheran Churches Now we come to speake of our own Church which hath beene the speciall reach and shall bee the finall conclusion of this whole discourse We are generally acknowledged by most Protestant Churches that we are as well reformed in Doctrine as any Church It is Gods great mercy to vs that we are so reformed in the best and weightiest things And it is no small comfort to vs that wee haue the approbation of other Churches confessing for vs that we are a true Church of God sound in the faith so that if we doe faile in discipline as they say yet the substance being sound the danger is the lesse Discipline makes onely for the Beauty of a Church but yet neyther doâ—h the presence of it make a true Church nor the absence of it cannot marre the life being of a true Church therfore if wee be not reformed herein as we should for some reformation we haue many points and parts of Discipline are farre better amongst vs then in the Popish Churches yet as long as our faith is sound the life and being of our Church is sound and good I will deliuer the point by way of Obseruation Doctr. and that is this The Church of England euen as now it stands though it be guilty of many saylings and weaknesses yet notwithstanding it is a true and in good measure a sound visible Church of God first I doe acknowledge many faylings weaknesses in our church that I may not bee mistaken as if I should smooth vp the State of our Church as many doe with all is well when some things are amisse or iustifie euery particular because we haue many good things amongst vs No if there be any Baal amongst vs let him plead for himselfe I wil not plead for him Secondly I say that it is not onely a true but in some good measure a sound visible Church to distinguish it from other Churches specially from the Church of Rome which in some sense as we shewed is a true visible church but very vnsound but ours is true sound too that in some good measure The want of which difference rightly obserued hath caused many vncharitable censures to passe from vs against the church of Rome from the separatists against vs Thirdly I speake of the Church of England indefinitely which seemes strange in some eares that the whole company of professors in England should be called one Church and so make a nationall Church which say they is meerely a humane inuention not warrantable by the Word but to iustifie this speech against their exception take these
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
therefore professing to beleeue and obey the same sauing faith which the inuisible Church doth truely beleeue and obey and which is of some amongst vs truely beleeued and obeyed therefore our Church must needs be a true a sound visible Church The third reason is drawen from the effects of the Reas 3 Doctrine and ministery of our Church and is thus framed That Church whose Doctrine and ministery by Gods blessing is so effectuall that ordinarily it workes sauing faith in the hearts of the hearers is a true and in some good measure a sound visible Church But the Doctrine and ministery of the Church of England by Gods blessing is so effectuall that ordinarily it workes sauing faith in the hearts of the hearers And therefore the Church of England is a true and a sound visible Church The Proposiâ—ion is proued Rom. 10.17 faith comes by hearing and hearing by the Word of God where the Apostle proues that ordinarily the Word is powerfull to beget faith in the â—earers being preached by such as are sent of God Verse 15. and therefore our ministery doing the same is a true ministery sent of God and so our Church a true and in some good measure a sound Church of God But our aduersaries except against vs that our Ministers are not sent nor haue a lawfull calling from God I Answer the place proues that such whose Doctrine and Ministery doe ordinarily worke faith are sent of God but such are ours and therefore they are sent of God And that our ministers haue a lawfull sending shall God willing bee shewed hereafter They except againe and say that in their assemblies there are many more conuerted then in our Churches Answ I Answer was there any of these assemblies such that in any one of them ordinarily there were such effects If there were then that assemblie was a church but if it were extraordinary then the exception is nothing to this purpose But they except againe that others conuert also by conference and disputation and that out of a visible Church Answ I Answer doth not that argue that such men embrace the sauing faith at least in profession and therefore when this is done by an ordinary ministery in a visible congregation doth it not hence follow that such an assembly dot at least in profession hold the sauing faith is so a true and in some good measure a sound visible Church But the Doctrine and Ministery of our Church workes such effects and that ordinarily as by daily experience appeares And therefore our Church is a true and in some good measure a sound visible Church But say they It is not ordinary in our churches but onely extraordinary as it is amongst the Papists I Answere what is ordinary That is ordinary which is vsually done and that by such meanes as are ordained for that purpose But this is done by our Doctrine and ministery which are the meanes ordained to beget faith and is ordinarily and vsually done not now and then in one or two but it is done dayly and many experiments confirme it as any may be an eye witnesse of it that liues amongst vs Besides when a man is conuerted to God out of the office of the ministery as by conference disputation c that they acknowledge to bee ordinary else this is a meere cauill not opposing our Proposition but where one is so wonne many are wonne by our Ministeries and therefore to deny this to be ordinary amongst vs which oftentimes produceth such effects and yet to alledge the other as an ordinary meanes which yet is but seldome so effectuall is not ingeniously nor sensibly much lesse charitably done Sure I am if that be ordinary then ours is much more there being an especiall promise to our publique labours herein And therefore these reasons considered It follows that our Church is a true and a sound visible Church The vses are these first for instruction Secondly for reproofe The vses for instruction are these first Is it so that the Church of England is a true and a sound visible Church Then this teacheth vs that lawfully safely it may be communicated withal without dishonour to God or iust offence to any of the faithfull or danger to our owne soules or scruple of conscience And this we must not onely know but wee must practise it all those that liue within this land and so haue opportunity to be members of our Church they may and must come and ioyne in communion with vs and repaire to our assemblies and heare our Ministers and professe obedience to our faith God requires this Deut. 12.5 ye shall seeke the place which the Lord thy God shall chuse out of all your tribes to put his name there and there to dwell and thither thou shalt come and as God commands it so his children haue practised it as Dauid Psal 26 5 6 8 I haue hated the assembly of the wicked I will wash mine hands in innocency oh Lord compasse thine Altar Oh Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And so the faithfull that were newly conuerted Act. 2.42 continued in the Apostles Doctrine and fellowship and breaking of bread and Prayers And in the 47. It is said the Lord added to the Church from day to day such as should be saued And therefore such as be not ioyned to our Church must resolue to ioyne and those that are already ioyned must continue their communion with her And there are also many particular motiues to induce to it which I alleadge not as reasons to proue directly that necessarily we must ioyne but they may serue onely as perswasions to a man well affected and not carried away with preiudice that hee may safely communicate with our Church First if there were no other motiue but this it were sufficient we hould the foundation The second motiue is this we haue the whole Doctrine of sauing faith taught amongst vs and in some good measure truely profest if any Church can teach any one substantial article of sound Religion that we professe not then we may more colourably be forsaken but seeing it is not so there is no iust cause or pretence but that they may communicate with vs whither would they goe we haue the words of eternall life as Peter said to our Sauiour Iohn 6.68 Thirdly we haue a powerfull Ministery to exhort reproue comfort c. to beget faith where it is wanting to increase and confirme faith where it is begun to perswade men to holy obedience and to renounce their sinnes and to make restitution of wrongs and to bee sound in Religion and to hunger and thirst after rightousnes and to bee zealous for Gods glory and for all good duties And therefore wee are â—o communicate with this Church where the ministery is thus powerfull and if we forsake her it were iust with God to giue vs ouer to our former errors
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
administration of the World he doth it respectiuely to his Church for the good and benefit of his chosen There being then such a neere coniunction betwixt God and the Church and the Church carrying the precedency aboue all other of Gods works that are who seeth not that the doctrine concerning the Church doth very closely depend vpon the Doctrine concerning God and therefore hauing been informed and instructed in the Doctrine concerning God it followes naturally that we now be instructed in the Doctrine concerning the Church Secondly the order is as naturall in respect of Christ in the second question for there is a more immediate and farre neerer communion betwixt the Church and Christ in particular then betwixt the Church and God in generall for Christ is the King the Church is the Subiect Christ is the purchaser the Church his possession he is the Shepheard they his Sheepe he is the Vine they the Branches he is the Head they his Body hee is their Husband and they are his Spouse and therefore except we will dis-sunder these whom God hath ioyned most neerely together after we haue spoken of Christ it followes next and immediatly that wee speake of his Church You heard in the second question that Christ was incarnate and that hee was a fit Mediatour betwixt God and Man Now in this third question we are to heare who they are for whom he was incarnate and for whose sake he doth accomplish this work of Mediation and those are the Church And therefore in respect of the Doctrine of Christ handled in the second question it followes naturally that now in this third question we doe handle the Doctrine of the Church Thirdly in respect of all the three questions compared and laid together the order is very naturall ioyne them all together and they sweetly and orderly expresse the summe of all Religion God doth saue his Church by Iesus Christ God is the Author that saues Christ is the Instrument or meanes by whom hee saues the Church is the subiect or matter to be saued God purposed to saue his Church but not without the mediation of Christ Christ came to saue the Church but not without warrant frō God the Church is saued but not without God nor without Christ but by God in Christ according to that in 2. Cor. 5.9 God was in Christ reconciling the world to himselfe where God is set downe in the first place Christ in the second and in the third the reconciled world that is the Church So you see the first branch of the Introduction the order of the questions in themselues and so our order to bee very naturall The second branch is this that the matter of the question is of great weight and importance For first the right knowledge and vnderstanding of the true Church is very profitable and of necessary vse and secondly the ignorance or mistaking of it is exceeding dangerous and hurtfull First the knowledge and vnderstanding of it is very profitable and of necessary vse and that in many respects first for direction secondly for confirmation thirdly for confutation and fourthly for consolation And first for direction for on the one side generally most men are endued with this principle that they ought to ioyne themselues to the true Church or else they can haue no saluation And on the other side generally all Heretikes and Schismatikes doe challenge to themselues the name of the Church as if they were the true Church and none else What is to be done in this vncertainty Wee must search the Word of God first learne there what the true Church of God is and that is the onely right Assembly that safely and boldly thou mayst ioyne thy selfe vnto Therefore for direction this question is very profitable Secondly for the confirmation of our faith for howsoeuer the Word and the Spirit are the best and most sufficient witnesses that the Faith wee embrace is the true sauing Faith yet our weakenesse requires also some outward witnesse to testifie the same vnto vs the best and onely witnesse in this kind is the true Church which is the Pillar of Truth Therfore we must first know what this true Church is and then finding that it doth embrace the same Faith with vs and we the same with it we are thereby certainely assured that we are in the right Faith Thirdly the knowledge of the true Church is profitable and necessary for the confuting of Aduersaries for the Papists on the one side and the Brownists on the other doe lay hard against vs that either we are no Church or at least a false Church therefore it is most necessary for vs to know what the true Church is that so we may discerne them and to iustifie our owne Church and our standing in it against all the oppositions Fourthly it is necessary for consolation and comfort of conscience for what greater comfort to a Christian soule then to know that it rests in the bosome of Gods owne Church I must first therefore know what this Church is before euer I can attaine to any sound comfort in this Case Therefore in these respects the question is very profitable and of great waight and importance Secondly the ignorance and mistaking of the true Church is exceeding dangerous and hurtfull for first many men are carelesse and wretchlesse and will not ioyne to any Church at all aske them the cause they wil answer First that there is so much difference about the Church that they know not what to make of it Secondly others would faine ioyne to the true Church but they dare not ioyne to this or that particular Church because they know not which or what is the true Church Thirdly others mistake the false Church for the true and so ioyne to the false in stead of the true and so runne headlong from God to the Diuell from truth and saluation to errour and condemnation I dare say that the very name of the Church misvnderstood hath been one of the greatest snares that euer the Diuell vsed whereby to entangle men in Popery and this one Allegation hath made more to become Papists and to continue Papists then any ten of their best Allegations and pretences besides Lastly those that doe ioyne themselues to the true Church are doubtfull of their standing whether they be in the right or not and not knowing the true Church are easily carried away to another Church that is worse or to a false Church So yee see how dangerous it is to mistake or not to know the true Church wee haue lamentable experience of these things amongst vs in these dayes some turne Papists some Brownists some become of no Religion at all euen for this that the true Church is either not knowne or not rightly vnderstood of them yea the best and most tender Consciences amongst vs are somewhat vncertaine and fearefull of their standing because they are not rightly acquainted with this
hath reference to something else First some are absolute without reference to any thing else the first is in the former Testament Cant. 4.12 It is called a Garden inclosed a Spring shut vp a Fountaine sealed vp Here two titles are giuen to it first it is called a Garden for as in a Garden growes many fragrant and goodly flowers pleasant to the eye and sweet and comfortable to the smell so in the Church many goodly graces like fragrant flowers doe grow and flourish the Word and the Sacraments Faith and Obedience Iustification and Sanctification c. these spirituall flowers cast a wondrous pleasing sight vpon the eye and a sweet smell to the nostrils of euery spirituall man that is able to see into and discerne them Yea the Lord himselfe makes this Garden as his walking place delighting and solacing his Maiesty with the sweet odors of the fruits of this Garden that is the graces and beauty of this Paradice Secondly it is calld a Spring or Fountaine first because as a Spring hath water in it so the Church hath water excellent water euen the water of life This is it our Sauiour speaks of Ioh. 7.38 39. He that beleeues in me out of his belly shall flow Riuers of water of life this spake he of the Spirit which they that beleeued in him should receiue These waters are the spiritual gifts and graces which God bestowes vpon his Church Secondly it is called a Spring or a Fountaine because as a Fountaine hath water so it hath cleare water so the waters in the Church the gifts and graces of Gods Spirit wherewith it is adorned are cleane and pure not stained with puddle and dirt of sinne and errour Thirdly as a Spring or Fountaine hath waters in it selfe at the first hand and hath it not deriued to them by any channels or secondary meanes so the gifts and graces of the Church they haue them conferred vpon them immediately from Christ himselfe who is the Fountaine of the Gardens as in that Cant. 4.15 And there is one common adiunct affirmed of each of these titles A Garden inclosed a Spring shut up or a Fountaine sealed vp And this is added to shew the priuatenesse or seueralnesse of it in it selfe that it is hedged in or shut vp This shewes first the speciall protection of God ouer his Church or People He hedges and walles and incloseth them in and seales and shuts them vp so that nothing can come at them to worke their annoyance Secondly this intends a separation betwixt them and the World first a separation of them from the World that they may not communicate with them in their corruptions in their manners and fashions but that they may continue within the compasse of their owne societie Secondly a separation of the World from them that they cannot communicate in their pleasant fruits and pure waters prophane and gracelesse people they can haue no part in the gifts and graces of Gods Spirit they are restrained only to the Church and to the chosen So much of that place out of the old Testament The other place is in the new Testament In the 1. Pet. 2.9 Yee are a Chosen Generation a Royall Priesthood a Holy Nation a Peculiar People set at liberty c. First they are a chosen Generation there are many other generations in the World yea but they are reiected these are chosen Secondly a royall Priesthood there was another Priesthood yea but that was seruiceable and meane these are a Royall Princely Diuine Priesthood Thirdly a holy Nation there are other Nations but they are prophane and wicked these are holy separated and sanctified by Gods Spirit Fourthly a peculiar People there are other People yea but they are of the common fashion fit for all companies and courses these are a peculiar people reserued onely to themselues and to their Religion and to their God So much of those titles that are absolute and concerne the Church simply in it selfe The second sort are respectiue titles such as concerne the Church as it hath reference to some other thing else and these are either first such as haue reference to God or secondly such as haue reference to Christ or thirdly such as haue reference to the faithfull or fourthly such as haue reference to the World or fifthly such as haue reference to the Truth First those titles that are giuen to the Church in respect of God are many Isai 2.2 Micha 4.1 it is called Gods Mountaine because God hath set it vp in an high and eminent place as a Citie on an hill and also because hee hath stablished it so strongly that as the Mountaine of God it shall stand fast for euer So in Psal 87.3 it is called The City of God because he built it and made their walles and repaires the breaches making them Lawes granting them Priuiledges maintaining their Charter ruling and gouerning them by his owne Ordinances In the 1. Tim. 3.15 it is called The House of God as being the place where his owne honour dwelleth conuersing daily with his people and carefully prouiding for them as a Master of a Family for his houshold In the 1. Cor. 3.17 it is called The Temple of God It is more then a house a holy house euen as the Lord that dwelles in it is holy Lastly it is called 1. Pet. 2.10 The People of God and that by a speciall and mutuall appropriation both of them that are his Church to him and of him to them he being their God louing and fauouring them aboue all others and they being his people consecrated wholly and intirely to him and his worship so peculiar they are to God that they are his Inheritance Isai 19.25 all others are seruants and vnderlings and not Gods Inheritance And so much for those titles that haue reference to God Now secondly follow those that haue reference to Christ and they are many too first it is called his Loue Can. 4.1 namely as Christ louing her dearely aboue his owne life and as the Church louing him dearely aboue all the world besides And Can. 4.9 the Church is called his Sister as partaking together he with her of the same flesh and bloud by nature and she with him adopted into the fellowship and state of Gods Children as he himselfe is the Sonne of God So in the same verse she is called the Spouse of Christ he marrieth her vnto himselfe in righteousnesse and in Iudgement and in mercy and compassion as the Prophet sheweth vs Hos 2.19.20 And thereupon she obtaineth the Title of a Queene Ps 1.45 19. and good reason shee being married to the King of Kings the Lord Iesus In Ioh. 10.27 the Church is said to be his sheepe as he feeding and ruling them like a faithfull shepheard and they as good sheepe hearing following and obeying him and none other Eph. 1.23 she is called his Body as hee like a perfect head
Mediatour whom we haue There were the Cherubins And haue not wee Angels in the Church that are ministring Spirits for our good There was God speaking out of the Mercy-seate And haue not we the Word of God directing and instructing vs There was a Table And haue not we a solemne Inuitation to the feast of peace of Conscience and ioy in the holy Ghost which God hath prepared for the faithfull Pro. 9.1.2 There was the Shew-bread Aâ— what figured that but Gods people because they alwayes and before God Lastly there was the golden Candlesticke with seuen branches which signified the manifold gifts and graces of Gods Spirit which hee bestowes vpon his Church And if the Church was thus glorious being shadowed vnder the Law how much more glorious is it now in the time of the Gospell The Apostle making the comparison in Hebr. 12. shewes plainely that the Church now in the time of the Gospell is farre more glorious then in the time of the Law In the 22 23 and 24 verses he saith But yee are come to Mount Sinai the Citie of the liuing God the celestiall Hierusalem And to the Company of innumerable Angels And to the Congregation of the first borne which are written in heauen And to God the iudge of all And to the Spirits of iust and perfect men And to Iesus the mediator of the new Testament And to the blood of sprinckling that speaketh better things then that of Abel See how glorious the Church is here for here is whatsoeuer may make vp a perfect glorie And thus glorious and beautifull is Gods Church looke vpon her which way soeuer ye will either within or without If ye looke vpon her within why then it is said Ps 45.13 the Kings Daughter is all glorious within If without it is said in the same Psalme Her garments are all of broidered gold You shall see her glory further in these foure things First in her profession secondly in her practise thirdly in her order fourthly in her vnitie First in her profession it is a glorious profession for they renounce and disclaime all other Religions and professe the onely pure and glorious Gospell of Iesus Christ So secondly in regard of their practise it is glorious and beautifull for they are religious to God wise to themselues charitable to their brethren mercifull to all depending on God beleeuing in Christ obeying his Spirit praying blessing exhorting instructing comforting both themselues and others making conscience of all their waies hauing and keeping themselues vnspotted of filthinesse and vncleannesse and of the corruptions of the times wherein they liue and offering their soules and bodies a cleane pure and glorious sacrifice to God in Christ so their practise is glorious Thirdly for their order they are glorious and gracious Psalm 68.24 25. They haue seene O God thy goings the goings of my God and my King which are in the Sanctuary The Singers going before the Players of Instruments after In the midst were the maides playing with the timbrels This was but in a shadow much more is it so in the true Church Cant 4.2 the Church is compared to a flocke of Sheepe which goe vp in good order from the washing Now wee must vnderstand this spiritually for it is not the orderly standing in the Church but when euery one keepes his owne ranke not being rebellious nor meddling in other mens businesse not loose nor negligent in their owne place but euery one is carefull to doe his duty imposed on him the superiours they rule with modestie the vnderlings they obey reuerently and Christ himselfe as their King keepes them all within their compasse The Apostle 1. Cor. 12. in the whole Chapter speaking of this order shewes what an excellent thing it is euen as it is in the body of a man there is the eyes and the hands and the feete c. Now shall the foote say to the head I am aboue thee or the eye to the hand I haue no need of thee no but euery member keepes his ranke and is carefull to do the office imposed vpon it and so it is in the Church and therefore in this respect it is a glorious Church Rom. 12.3 4. c. Fourthly in respect of their vnitie Psal 122.2 3. The Prophet saith that Ierusalem is built as a Citie that is compact or at vnitie together in it selfe meaning that Gods Church the heauenly Ierusalem whose members are all knit together by a neere vnion being one body hauing one Lord one Faith one Baptisme Ephes 4 5 6. hauing a sweet and louing communion all of them with Christ their Head and each of them with another Behold saith the Prophet what a goodly thing it is for brethren to dwell together in vnitie Psal 133.1 2 3. So the Church yee see is blessed and beautifull for the vnitie that is amongst the members for they pray and giue thankes to God one for another they reioyce for the good one of another and are sorrowfull and mourne for the hurt one of another And so much for the proofe of the Point The Reasons of the Point why they are so beautifull and Reas 1 glorious are many The first and the summe of all is this because they haue the Lord to be their God Psal 144.15 Blessed is the people whose God is the Lord. They haue God to be their Lord First in respect of God he promising and performing to them that hee will be their God and giuing them many tokens of his loue Secondly in respect of themselues they being his by couenant and obedience and therfore they are blessed and glorious because God is their Lord. Secondly Christ is theirs and they are his as it is in Reas 2 Cant. 6.2 I am my Welbeloueds and my Welbeloued is mine and together with Christ God hath giuen them all things Rom 8.32 Christ is theirs and whatsoeuer else may make for their blessednesse or glory is conferred with him Iesus Christ is present in his Church and he inlightens them with his glory Reuel 21.9 and therefore they are glorious He washes them with his owne blood and therefore they are gracious Hee clothes them with his righteousnesse and therefore they are beautifull He couers and imputes not their sinnes therefore they are blessed Psal 32.1 2. yea they being his owne body therefore as his naturall body was farre more excellent then any mans else so his mysticall body the assembly of the Saints is farre more glorious then all the World besides Thirdly Gods Spirit hee teacheth them a gracious carriage Reas 3 hee perswades them to obedience hee bridles them from sinne he quickens them to righteousnesse hee supplies and helpes their wants and infirmities Their hearts and consciences are sprinckled with the holy Ghost they are cleansed sanctified and made partakers of the Diuine Nature and so are most glorious and beautifull Fourthly they are most beautifull and glorious because Reas 4 all the liuing members of the
shall be made as white as snow Secondly here is comfort against their wants and defects and infirmities thou canst not pray nor performe any other good duty as thou oughtest yea but thou art a member of that blessed and glorious Church whereof Christ Iesus is the Head and therefore all thy wants and infirmities are couered and supplied by the perfection of Christ Thirdly here is comfort against temptation and against the Diuell and all his power for thou art a member of the true Church which is like to Mount Sion that cannot be remoued but shall stand fast for euer and euer the Gates of Hell nor all the power of the Diuell shall euer preuaile against thee the Lord for his owne glory which he hath set vpon vs will neuer see vs ouerthrowne Lastly here is comfort for vs against all the reproches of men that howsoeuer wee be as the off-scowring of the world in their vniust censures yet in Gods sight who iudgeth according to the truth wee are beautifull and glorious And therefore let this suffice to giue vs content against all the scoffes and nick-names in the world If wee bee so blessed and beautifull in Gods eyes what neede wee care though wee bee contemned in the world The fifth Vse is matter of terrour to the world that persecute Vse 5 and oppose themselues against Gods Church they know not who it is they make their force against it is euen against God and therefore they shall neuer preuaile and against the people of God the most glorious and blessed company that are And therefore first they may bee dismaied for they rush against a Rocke and kicke against the prick Act. 9. they shall neuer haue good successe yea secondly they shall be punished with the fierce and full vengeance and wrath of God because they resist the Lord and oppose his glorious and annointed Ones Vse 6 The sixth and last Vse is to reproue the peruerse opinion of the world that are blind and can see no grace nor beauty in the Church like vnto the wicked Iewes that would not see any forme or beauty in Christ Isai 53. they looke onely on the outward man and indeed there is nothing to bee seene but deformity and misery but if they could looke within there is perfect glory Yea but say they this is but your words wee can see no such glory in the Church but we can see a great deale of sinne and misery among you why doe you then face it out thus I answer we must vnderstand it with these limitations First it cannot bee discerned but with a spirituall eye and therefore the world cannot see it because they want this eye to discerne it withall Secondly it is vnderstood of the Church as they are considered in their Head Christ and not as they are considered by themselues If they consider the Church thus they shall perceiue perfect glory Christ himselfe being perfectly glorious and he couers and supplies our wants and deformities and presents vs as glorious to God his Father Thirdly it is so rather in our desires and Gods account then in actuall possession Fourthly we haue not thâ—s glory and blessednesse here but onely in the beginnings of it we haue some grace and some beauty and some glory here but it is to be perfected in heauen when there shall be a new Ierusalem Reuel 21.2 and then Christ shall present vs a glorious Body vnto God his Father without spot or wrinckle Ephes 5.27 which because some haue attained to already and the rest shall surely obtaine hereafter and haue some beginnings of it here already it may therefore bee iustly said in respect of some of her parts now and of all hereafter Thou art all faire my Loue and there is no spot in thee Thus you see how beautifull the Church is and blessed and glorious though the world be blind and can see no such thing in her And so much concerning the second generall Point propounded to be handled in the Doctrine of the Church The third Lecture of the Church THe third generall Point propounded to bee handled in the Doctrine of the Church is the Nature of the Church for so the order of teaching requires that when once wee doe know the name of a thing what it is called and the titles that it is graced withall then it followes that wee should search out the nature of the thing that is thus called and thus intituled For the names and titles of things may and are oft-times imparted to others But the nature of euery thing is proper to it selfe and cannot bee communicated to any thing else And therefore howsoeuer the name and titles set it forth vnto vs and make vs esteeme of it yet the nature will more fully expresse it and make vs the highlier to esteeme of it The name bearing diuers significations in ordinary method ought to bee diuided first and defined after But because the whole nature of the thing may bee aptly enough comprehended in one generall description and because the diuision hath a more neere dependance with that which followes making a ready steppe and passage thereunto we will first define therefore the nature of the Church and then proceede in the next place according to our order set downe to diuide it into seuerall kinds and branches The nature of the Church is thus described The Church of God in the true generall nature thereof is the whole company of Gods chosen both in heauen and earth where they are described by three things First by the efficient cause of their being of the Church Gods electing or chusing them Secondly by their number the whole Company Thirdly by the places where they are in heauen in earth First by the efficient cause of their being of the Church for the principall reason why any man is a true member of the true Church is because God hath chosen him to it First to saluation and glory as the end secondly and consequently to be of the Church as the means to the end Therfore the Church ofttimes is called Gods chosen Psal 33.12 Euen the people whom he hath chosen for his inheritance And in Psal 132.13 The Lord hath chosen Sion that is his Church And Rom. 8.33 The Apostle speaking of the Church calls them by that expresse name Gods chosen And hence it is that the Faith of Gods Church is called the Faith of Gods chosen Titus 1.1 And therefore they are called The first borne whose names are written in heauen Heb. 12.23 Which what is it else but to bee written in the Booke of life That is to be Gods chosen It is true that it is much more agreeable to the name of the Church to bee defined by their Calling rather then by their Choosing as in the first Lecture because they are a Company called But yet it is more agreeable to the right nature of the Church to be defined by their choosing rather then by their Calling and that
for these Reasons first many of the Church are chosen that are not yet called as Paul an Elect vessell before his conuersion and yet not called and so all the Elect before their conuersion nay many are chosen that shall neuer be called as the Angels which belong to the Church too and are a part of it And therefore the Church in the nature of it is to be described by their choosing and not by their Calling Secondly many are Called that are not chosen so saith our Sauiour and therefore if we should describe them by their Calling we should make such to be of the nature of the true Church which are not chosen and so are no true members of Christ nor shall euer enter into the heauenly Ierusalem Thirdly those which are chosen are called too their Election and chusing is the cause of their Calling and not their Calling the cause of their chusing Rom 8.30 whom he predestinated them also hee called Therefore in these respects it is fittest and most agreeable to the nature of the Church to be described by their election rather then by their Calling And so much of the first part of the Description namely the efficient Cause of their being The second thing they are described by is their number the whole company c. Which wee musâ— vnderstand thus First that all that are of the Church are God chosen and none else and that all that are chosen are of the Church none excluded as who should say the whole company of Gods chosen all these and none but these Here may be an exception made for you will say Are the elect of the Church before they are Called Yes sure in the purpose and account of God though they bee not so in their owne account nor in the account of thâ— World though they be not as yet actually assembled to the Church yet they are in the way and first or last they shall certainely haue an effectuall Calling whereby they shall bee made actually of the Church both in faith and in their owne knowledge and account And secondly we must vnderstand that all those together make vp one Church the whole Company of God Choseâ—â—s his Church as they are considered all together as members of one body and incorporated into one societie or Company and not as they are members apart And also so â—ll togâ—â—her as that all the chosen of all times and places and kinds make vp one only Church So much of the second part the number they are described by The third thing they are described by is the places where they are in heauen and in earth And so we do first fetch in all Gods Saints whether liuing or departed whether fighting on earth or triumphing in heauen As also secondly the Angels that haue kept their habitation in heauen are all comprehended together as so many seuerall parts of the Church to make vp the whole Body So yee haue the particular heads of the Description expounded and inlarged the whole company of Gods chosen in heauen and in earth Now that the holy Angels are parts of the true Church because yee shall not thinke that it is a deuise of mine owne braine yee shall see that the Apostle vseth the same words Eph. 1.10 That in the fulnesse of time he might gather together in one all things both which are in heauen and which are in earth And Eph. 3.15 Of whom is named the whole family both in heauen and in earth And Col. 1.20 To reconcile to himself through him I say all things which are in heauen and which are in earth All which places must be vnderstood not onely of the Saints departed that rest in heauen but also with reference to the holy Angels in heauen that fell not who hauing a benefit by Christ the mediator as well as wee are therefore to be seated with vs in the society and body of the Church Doctr. Now to make this matter more plaine I will draw it into an obseruation and that is this Namely That the holy Angels that kept their first estate are parts and members of the true Church as well as we are The Scripture is plaine for this First in expresse wordes secondly by necessary consequence First by expresse words Heb. 12.22 23. But ye are come to Mount Sion c. and to the innumerable company of Angels Where the Apostle speaking of the Church takes the holy Angels as Limmes of that Body and members of that Company And Reuel 19.10 The Angell tels Iohn I am thy fellow Seruant one of thy Brethren I haue the testimony of Iesus the Spirit of Prophesie I am thy fellow Seruant as who should say A fellow of the same House and Family with vs that is the Church A Brother as hauing the same Father God and the same Mother the heauenly Ierusalem that is the Church hauing the testimony of Iesus that is communicating in the same gifts and graces of the Spirit as the Spirit of Prophesie which is peculiar to the Church onely as 1. Cor. 12. So wee see by expresse Scripture that they are members as well as wee Secondly by necessary deduction and consequence First the Angels are elect 1. Tim. 5.21 and therefore they are parts of the Church Secondly Christ is their Head Col. 2.10 yee are complete in him that is in Christ who is the head of all principalities and Powers therefore they must be parts of his Body Which is his Church Thirdly the Angels peepe and prie into the misteries of our redemption by Iesus Christ 1. Pet. 1.12 therefore except we will make them busi-bodies to prie and meddle with that which they haue not to doe in which is vtterly against their wisedome and vprightnesse they must needes be parts and members of the true Church and so much of the Proofes The Reasons are these First the Church is the most excellent Reas 1 and glorious and blessed Assembly that is as wee haue shewed before the Angels therefore that excell in strength and beautie and glorie and absolute happinesse must needs be members of it Secondly the Church is that fulnesse of Christ that filleth Reas 2 all things Eph. 1.23 If the Angels be left out where is that fulnesse Thirdly it is against the bountifulnesse of Christ and Reas 3 the worthines of his obedience that any Creature should know and embrace the Doctrine of the mediation of Christ and yet not receiue benefit thereby for themselues But the chosen Angels do know and embrace it worshipping him and doing him all the seruice they could in the dayes of his flesh whilst he was working this mediation And therefore they haue benefit thereby to themselues And so consequently they must needes bee parts and members of the Church For to them are all sauing benefits peculiar and properly belonging Fourthly the euil Angels that fell away are a part of the Reas 4 malignant Church of the Sinagogue of Sathan as our Sauiour Christ giues vs
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
saued by before the Flood and Noah in the Flood and Abraham before the Law and Dauid vnder the Law and the Apostles whilest Christ was on earth the same saith are we and all the faithfull saued by from Christs ascension till his returne to Iudgement And therefore that is a damnable doctrine that some hold that euery man shall bee saued by his owne Religion whatsoeuer it be if he bee zealous in it no diuers Religions make diuers Churches but there is but one Church to be saued and therefore but one Truth and Religion to be saued by Vse 2 Secondly Is the Church but one Then wee should labour to maintaine the onenesse of the Church to keepe the vnitie of the Spirit in the bond of peace Ephes 4.3 Beware of factions and diuisions either of making or following them for they are the very bane of this onenesse of the Church and take heed of pride and singularitie for that is the common Mother and Nurse of dissensions and rents in the Church and doe not receiue the Word with respect of persons as when one saith I am of Paul another I am of Apollos c. What is Paul and what is Apollos but Ministers by whom yee beleeue They teach one Faith they preach one and the same Christ crucified they haue receiued one and the same ministration therefore embrace them all as one Ministry of one and the same Church What if God bestow diuers gifts on diuers persons and one more excellent then another Wilt thou abuse Gods gifts to the making of rents and factions in the Church No thou must know that thou art bound to profit the more by him that hath more gifts and to glorifie God the more for them and not to dote vpon them and maintaine Sects by them for that is not the end why God giues them but it is the malice of the Diuell that doth thus abuse them to a wrong end Vse 3 Thirdly this reprooues the Papists for they make two Heads and consequently two Churches except they will make a monster of the Church to haue two Heads and but one body Yea but say they the Pope is the Head of the Church in earth I am sure hee is not Head of the Church in heauen and therefore not Head of the Church on earth for they make but one Church and therefore can haue but one Head Some of the Iesuites hauing been pressed with this Argument and not knowing how to answer it haue affirmed that the Pope is Head of the Church in heauen so grosse and blasphemous haue they been So the Turkes and the Iewes that erect Churches of their owne and haue no fellowship with this Church they are not the true Church nor haue any part in this onenesse of the Church and whatsoeuer they are that haue no part in this Church they are none of Gods Church but of the Synagogue of Satan Fourthly this teacheth that difference in matters of circumstance Vse 4 doe not cut off from the true Church but holding one Faith with them wee are still in the vnitie of one Church First difference of states doe not cut off from the true Church though some Churches are greater some smaller though some are in their cradle others in their full age some before Christ others after Christ some purer some impurer yea though some be in heauen triumphing other some in earth fighting yet all are but one Church all are the same Wheate threshed in the floore and laid vp in the Garner and the same Gold digged out of the Mine with some drosse and tried and fined by the fire Secondly difference of times doe not cut off from the true Church before the Law vnder the Law and after the Law the first and the last Churches all are one Thirdly nor the difference of Persons Iewes and Gentiles bond and free male and female poore and rich all are one in Christ Iesus Fourthly nor yet difference of place Ierusalem Antioch Corinth England France Denmarke yea Paradise Earth and Heauen all are but one Church Fifthly nor yet difference of Ceremonies some worshipping at one time and place some in one habit some in another so long as all worship in Spirit and Truth they are but one Church Sixthly no nor yet difference of iudgement in Points not absolutely fundamentall doe not cut off from the true Church so long as all hold Christ Iesus he is the head-corner-stone that knits them all together into one building So much of the onenesse of the Church it selfe The second Note or qualitie of the Church is That it is holy Wee will draw it into an obseruation as wee did the former and that is this Namely That the whole Company of the faithfull both in heauen and in earth are a holy Company and euery part and member thereof is holy 1. Pet. 2.9 They are called a holy nation and in the fift Verse a holy Priesthood And it is said of Ierusalem that it is a holy Citie not that in heauen onely Reuelat. 21.2 but that on earth too Math. 4.5 And in Ephes 5.27 the Church is said to be holy and without blame c. And hence it is that those which are parts and members of the Church are called Saints and Saints on earth as Psal 16.3 And so the whole Congregation is called the Congregation of Saints Psalm 89.5 And their Head and Ruler is the King of Saints and they are not holy in profession onely for so are hypocrites too that are no part of the true Church but they are holy indeede they are truly sanctified therefore the Apostle calls them holy brethren Heb. 3.1 And this Holinesse is partly imputed Heb. 10.10 We are sanctified by the offering of the body of Iesus Christ And Colos 1.21 21. And partly inherent 1. Thess 5.23 Now the very God of peace sanctifie you throughout c. this is begun here but not perfected till we haue put off this body of sinne Reas 1 The Reasons of this Point are these First God the Father being most holy himselfe he sanctifies his Church and euery member of it and so makes them holy this Christ praies for Ioh. 17.17 sanctifie them with thy truth c. Iude. 1. sanctified of God the Father c. and therefore they are holy Reas 2 Secondly Christ their Head is holy and he sanctifies and makes them holy 1. Cor. 1.2 sanctified in Christ Iesus and in the thirtieth verse he is said to be their sanctification And Eph. 5.25.26 Christ gaue himselfe for his Church that hee might sanctifie it Reas 3 Thirdly the Spirit whereby they are enliuened quickened and ruled is the holy Ghost and he sanctifies them and makes them holy 1. Cor. 6.11 but now yee are sanctified by the Spirit of our God and Rom. 15.16 Fourthly the Word whereby they are gathered and the Reas 4 seed whereby they are begotten is a holy Word 2. Pet. 2.21 It is called the holy Commandement
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
it is holy thirdly that it is Catholike so it is said in expresse words Fourthly that they are ioyned to Christ And fiftly that they haue a Communion amongst themselues both these are intended where it is said they are a Communion of Saints sixtly and lastly that they are knowne onely to God and themselues and this is intended when it is said I beleeue it Wee haue past through two of these adiuncts for so I call them first that the Church is one and secondly that it is holy now we are to come to the third Adiunct Catholike The Church of God is Catholike In handling of this Point wee will first shew how this word Catholike hath been wronged secondly wee will right it and thirdly we will draw such obseruations from thence as it will fitly minister First it hath been much wronged for many hundred yeeres and that by many First by those in the Romish Church Secondly by some of our owne Church First it hath been wronged and corrupted exceedingly by those of the Romish Church and that in these respects first in that they falsly challenge it and appropriate it to themselues alone Secondly in that they boast of it as their Crowne and glory Thirdly in that they put their confidence in it that because they haue this name therefore they are vndoubtedly the true Church and in certaine state of saluation First the word is wronged in that they of the Romish Church do falsly challeng and appropriate it to themselues as if their Church were Catholike and none else and as if their faith were Catholike and none other and as if they were the onely Catholikes and none but they If they were Catholikes as they pretend to bee yet they might giue others leaue to be called so as well as they but they are not so onely the name of Catholikes is falsely arrogated to themselues and flatteringly yeelded vnto them by their friends and fellowes but indeed and in Truth they are no Catholikes at all Secondly it is wronged by them in that they boast and vaunt themselues of it as their Crowne and glory and they take it in great snuffe if they be not so called yea if you call them Papists or such other like name I know it by experience they wil be ready to fly in your face Surely it is a glory to those of whom it is truly affirmed yet it is not in that case to be boasted of but quietly and soberly to be inioyed Gods best graces in vs are not vainely to be boasted of much lesse any outward names which are but cast vpon vs least of all such as we take vpon our selues without desert Thirdly they wrong it in that they put much confidence in this name that because they are so called therefore saith Bristow and the Rhemists wee are the vndoubtedly true Church in certaine state of saluation for this is one of the Pillars of Popery the very names of the Church and Catholike they are the two pillars that Popery builds vpon But it is to be considered that the name makes not the man to be such as he is called but on the contrary because a man is such an one as the name imports therefore hee is so called As for example A Father or a Master is not such an one because he is so called but because hee is a Father or a Master therefore he is called so Therefore we must first examine our selues whether we are such as the name imports and then we may haue Comfort in our States whether we bee so named or not if the name be vpon vs without cause we are nothing the neerer to saluation If it be on vs vpon good cause then we may haue comfort in our state not for the name but because we are such as the name signifies so that the name is no way any matter of confidence to build our saluation on In the second place it is somewhat wronged by some amongst vs too not that wee either mistake it as the Papists doe nor maligne it as they say we doe but occasionally by their errour on the one side wee run into another on the otherside because they aduance it too high we debase it too low First some labouring to suppresse the name quite as certaine Lutherans that haue changed Catholike in the Creed into Christian Secondly others scoffing at it as a toy and a Iest Thirdly others that in the heate of their spirits and pregnancy of their wit doe depraue it and make a nickname of it cacolicke cartholike but these are distempered spirits not seasoned with grace and modesty as it were to bee wished Fourthly and lastly generally all of vs little regarding it nor hauing it in that good request as it well deserues It is true that the name of Christian is farre more ancient and proper and more warrantable as we may see in Act. 11.26 they of the Church of Antioch were first called Christians yet let not this name be supprest for to be called Catholikes hath been a matter of long continuance and vnderstanding it for the members of the Catholike Church it is a reuerent and an honourable stile Thus we see how this name hath been wronged first by them of the Romish Church secondly by some amongst vs. Now secondly we are to right the Word and restore it to the originall sense that so we may frame vs to a reuerent and sober estimation of it and neither esteeme of it too much nor too little and to this end first therefore wee will consider of the antiquitie of the Word secondly wee will shew the right meaning of it and thirdly the common receiued vse of it First consider the antiquitie of it this word is not found in any of the bookes of Scripture onely it is found in the preface of the Epistles of Iames Peter Iohn and Iude there they are called Catholike Epistles which is a Greeke word and signifies generall which prefaces whether they bee Scripture or not is vncertaine they may bee so and they may not yet certaine it is that the name is very ancient But come to the Creed and there this word is plainely found and that as an adiunct of the Church I cannot say that it was the Apostles owne doing but surely it was very neere to the Apostles times So likewise it is found in the Nicene Creed and also in Athanasius Creed and there hee applies it to the Faith The Faith professed by the Catholike Church is the Catholike Faith So wee see that the word is very ancient Secondly to right it we are to consider the right meaning of the word Catholike which is generall or vniuersall for so the Ancients expound the Prefaces to the generall Epistle of Peter and the generall Epistle of Iames as directed not to any particular Nation or Citie as Paul did his Epistle to the Romanes but generally and vniuersally to all the faithfull or to
the faithfull generally dispersed which indeed is plaine in those Epistles of Iames Peter and Iude and in the first Epistle of Iohn but not in the two last Epistles of Iohn they being directed to one single person So that the meaning of the word Catholike Church is generall or vniuersall dispersed farre and wide ouer the face of the whole earth In the Primitiue Church they vsed the name Catholike to be equiualent to the name Christian so that this was an vsuall speech amongst them Christian is my name and Catholike is my Sur-name so that the word is ancient and the right meaning of the word is gathered hence that whereas before Christs comming the Church was nationall containd only in Iury now after Christs comming and ascension both Iewes and Gentiles and all Nations were to receiue the Faith and so to become one generall Church and so it was called Catholike that is generally or vniuersally dispersed ouer the face of the whole earth and so much of the right meaning of the word Thirdly to right the word wee are to consider the common receiued vse of the word It is such as degenerates from the right meaning and first antiquitie of it and yet with construction it is allowable enough The Ancients vsed this word Catholike for true beleeuing as distinguishing from Heretikes and false beleeuing so that Catholike Church was as much to say as a true beleeuing Church and so from the Church to a particular member a Catholike that is no Heretike but a right beleeuer and that speech which was so common in the Primitiue Church Christian is my name and Catholike is my Sur-name shewes that none all that while were called true Catholikes but true Christians Austin hath this saying The very name of Catholike saith he containes me in the lap of the Church that is as if I should say The very name of Christian containes mee within the lap of the Church that is it is one motiue amongst some others to keepe me in the lap of the Church not that the name is sufficient only but I knowing my selfe to be of the true Church one motiue amongst others that containes me in it is the name of Christian c. And this is Austins meaning So you haue seene how this word hath been wronged and how it is righted Now we will here take it in the right meaning and first antiquitie of it and so draw such obseruations as shall fitly follow vpon it which is the third generall Point to bee spoken to Therefore when we say the Catholike Church it intends two things first that the Church is generally dispersed through the world secondly that euery true beleeuer wheresoeuer or whatsoeuer hee is hee is a member of the true Church Wee will draw it into an Obseruation and that is this Doctr. The true Church of God is Catholike or generall extending it selfe to all beleeuing persons of all times and places whatsoeuer That the Church was of all times wee haue shewed before here we are to speake only to this Point that the Church of God is of all persons and places This was so prophesied Ps 72.8 His Dominion shall be from Sea to Sea and from the Riuer to the end of the Land This indeed is typically spoken of Dauid and his Kingdom but it is applyed to Christ and his Kingdome of Grace which is his Church And so this was promised to our Sauiour Christ by his Father Psal 2.8 I will giue thee the Heathen for thine inheritance and the vtmost parts of the earth for thy possession What is Christs heritage and possession but the Church but his possession shall reach to the vtmost parts of the earth and therefore his Church must reach as farre to all places and people that beleeue euen to the farthest parts of the earth So likewise our Sauiour himselfe foreshewes it Matth. 8.11 Many shall come from the East and West and sit downe with Abraham Isaac and Iacob in the Kingdome of Heauen Many shall come that is there shall bee a generall confluence from the East and West that is from all places in the World And what shall they doe They shall sit downe with Abraham c. that is they shall beleeue in Christ as Abraham Isaac and Iacob did and so become members of the same Church of God as they were So yee see how farre the Kingdome of heauen inlargeth it selfe And Ioh. 10.16 Other sheepe I haue also saith our Sauiour which are not of this Fold them also must I bring and they shall heare my Word and there shall be one Sheepfold and one Shepheard Other sheepe I haue let them wander where they will in Deserts or vnknowne Mountaines Faith they haue and therefore sheepe sheepe they are and therefore haue Christ for their Shepheard and his Church the Sheep-fould that they belong to and as hee promiseth to bring them to his sheepe-fould so hee effects first by himselfe Ephes 2.14 He is our peace saith the Apostle which hath made of both one and hath broken the stop of the partition wall the partition wall is pulled downe and now Gentiles and all sorts of people come to bee members of the Church so likewise â—e effects it by his Ministers Mark 16.15 16. Goe yee into all the World and preach the Gospell to euery Creature he that shall beleeue and be baptized shall be saued but he that will not beleeue shall be damned where he both offers meanes of saluation by his Ministers to all Goe and preach the Gospel to euery Creature and blesseth the meanes some shall beleeue and be saued and also associates them all that euer shall beleeue what or wheresoeuer they are to the saued that is to his Church vnto whom onely saluation belongs Psal 3. last Verse I will giue you one particular instance to the Point that the Church is generall of all beleeuing persons and of all places in the case of Cornelius Act. 10.1 12 34 35. he was a Gentile and a Heathen and accounted vncleane yet his prayers and his almes were accepted of God which they could not haue been vnlesse hee had beleeued And Peter in a Vision saw a great sheete let downe from heauen with foure corners which signified the foure quarters of the World and in it were all manner of creeping beasts and the meaning of the Vision was this that God would extend his Church to all parts of the World and bring some of all Nations into it So that the Vision was not onely for Cornelius but generally to signifie that the Church should be of all Nations and so Peter confesseth in these 34. and 35. Verses Of a truth saith he I doe now perceiue that God is no accepter of persons but in euery Nation he that feareth him and worketh righteousnesse is accepted of him The Rule is pregnant and precisely to the Point Gal. 3.28 There is neither Iew nor Grecian bond nor free male nor female but ye are all one
in Christ Iesus And so they shall be raised at the last day Matth. 24.31 The Angels shall gather the bodies of the Elect from all quarters and corners of the World then there must needs haue been a Church in all Corners of the World and so they shall be found in heauen after the Resurrection Reuel 7.9 for there the Apostle Iohn saith I beheld and lo a great multitude which no man could number of all nations and people tongues stood before the Throne and before the Lambe praysing God and Reuel 21.13 So the Church is Catholike generally dispersed ouer the face of the whole world and euery beleeuing man is a true member of it The Reasons are these First God is the Lord and Ruler Reas 1 of all the world and therefore the Church the body of his Sonne who is Heire of the world must be as large too at least for some of all parts For shall the Kingdome of Gods power reach euery where and not the Kingdome of his grace proportionably In some measure though not in that generality altogether it is to reach as farre too Secondly Gods mercy and Christs merits requires it Reas 2 that the Church should bee generally dispersed ouer the whole world Gods mercy requires it who would that all men should be saued 1. Tim. 2.4 that is all sorts of men of all places So likewise Christs merits require it for that was for the sinnes of the whole world 1. Ioh. 2.2 that is for some of euery part of the world Thirdly God is glorified in the highest degree onely in Reas 3 those that are members of the Church that are saued It is true God is glorified much in the Reprobates that are damned but he is glorified in the highest degree onely in those that are saued And shall there be any place or Nation or Tongue in the world that the Lord will not be glorified in some portion of it euen in the highest degrees That cannot be beleeued therefore the Church is generall c. Fourthly Satans Kingdome is generall and euery wicked Reas 4 person is a member of his cursed Synagogue therefore Christs Kingdome is generall too and euery Beleeuer through the whole world is of his Church Fiftly the Church is thus generall to leaue the wicked Reas 5 without excuse so that no nation shall be able to pretend iustly that they were vtterly debarred from saluation now no man able to say that the Church of God neuer was amongst their Nation nor that none amongst them were saued No God shall stop their mouthes with many Instances of euery mans owne Nation when hee shall say Why here is a member of my Church euen of thy owne Nation and why mightest not thou haue been so too Reas 6 Lastly without the Church is no Saluation therfore euery beleeuer whosoeuer is a member of the Church Vse 1 The vses of the Point are these The first Vse is matter of Reproofe and first against the Iewes that would haue the Church and so the sauing faith confined to their owne nation as if they were the onely people of God and none but they It is true that so it was for many hundred yeeres the Lord chusing them from all the nations of the earth as his onely peculiar people to be glorified by them alone in his seruice and worship that so they might bee glorified alone as it were by him in heauen Yea but the greater the mercy of God herein was to them the greater was their vnthankfulnesse to him in that they shooke of his yoke and would not receiue Christ Iesus though he were sent specially to them but reiected him and crucified him and to this day for the most part they doe abandon him as a malefactor And therefore they are so farre now from being the onely people that God loues that they are the onely people that he hates and as it was fortold of them by the Prophet Hos 1.9 they are Loammi not Gods people now they are the onely people that are excepted against as not being of Gods Church And whereas they enuie the Gentiles that they should haue any part in God because they were once barred from the Church and hated of God and therefore they thinke they should be so for euer But alasse now they must know that now the partition wall is broken downe and that Christ Iesus hath made all one and that euery people is Iudah and euery faithfull man is a Priest and a Sacrifice and euery place is the Temple and hath spirituall Altars for a cleane sacrifice to be offered on and that now is come to passe that which the Prophet foretold Mal. 1.10 11. that in the place where it was said vnto them ye are not my people it shal be said vnto them ye are the Sonnes of the liuing God And as it is Matth. 18.20 That where two or three are gathered together in the Name of Christ he is in the midst of them And as our Sauiour saith Ioh. 4.24 God is a Spirit and they that worship him must worship him in Spirit and Truth And that now is fullfilled the saying of Isaiah Isai 54.1 which he foretold that the Barren hath more Children then the fruitfull woman that is that there should be more Gentiles of the Church then euer there were Iewes And as it reproues them so it reproues the Donatistes that would haue no Church but in Affrica no Church but theirs somewhat like vnto the humour of the Separatists at this day that would haue no Church but theirs Principally it reproues the Papists that would haue no Church but that of Rome affirming that they that are not of the fellowship of that Church are in the certaine estate of damnation But this is against the nature of the Catholike Church to be restrained within them And let not them take vpon them to restraine that which God hath inlarged but as they brag of Peter so let them learne to be ruled by God as Peter was Act. 10.15 not to account those vncleane whom God accounts and calls cleane And therefore seeing God hath so far inlarged his bounty that he hath purified the whole world so that some of all parts and places should be members of his Church for shame let them not scantle his goodnesse and pollute all other Churches as vncleane except their Church But let them leaue all others to God and let them labour to see that themselues be purified lest as I said before of the Iews they proue themselues of all other Churches to be none of Gods Church The second Vse is for Instruction teaching vs what Vse 2 Church it is that we must esteeme and repute Catholike surely not any particular Church in the world though neuer so pure and sound but that which is generall that which is scattered ouer all the world It is true that a particular Church may be called Catholike that is a right beleeuing Church or Catholike that is a part of the
of God that one may be whetted on and prouoked by another Fourthly it is needfull for the maintenance of loue amongst the faithfull which can no way so well be maintained as when wee all see that we haue need of one another Lastly it is needfull in respect of the faithfull for the declaration and exercise of their faith that our faith may haue some fruits to be exercised in Philem. Vers 5. Fifthly and lastly there is this communion in respect of our Aduersaries and first for defending our selues for being strongly vnited together as one man they cannot ouercome vs whereas if we were separated and disioyned they would easily ouercome vs. Secondly for the offending and oppugning the enemies who band themselues together against them and therefore they are to set themselues all together as with one heart against their aduersaries otherwise they will be so farre from ouercomming them as that they will bee ouercome of them And so much for the Reasons why there is such a mutuall communion amongst the faithfull The Vses of the Point are these First this teacheth euery Vse 1 one of vs to labour to bee one of the members of Gods Church that so thou mayst haue thy part in this communion and that thou mayst haue thereby a right to God and Christ and the Spirit and to faith to iustification and to saluation and to all the gifts and graces of Gods Spirit and to all the promises and priuiledges of the faithfull and to all the meanes of grace here and glory hereafter these are no where to be had but here therefore if thou art not one of this communion and society thou hast no right in these things And here they are certainely to be had and inioyed therefore let euery one of vs labour to be liuing-members of this communion and society and so we shall haue a rich and a gracious portion with the faithfull wee shall be made partakers of the same grace with them here and of the same glory hereafter Maruell not then that Dauid and other of the Saints were so much grieued when they were depriued of this blessed communion though they were neuer depriued of this inward communion yet it was their griefe and the very breaking of their hearts when they were depriued of this outward fellowship And no maruell also though they did so reioyce when they could come to Gods House to bee partakers of this fellowship for then they could reach out their hands to partake of the pledges of Gods loue sensibly Secondly as this teacheth vs to labour to be one of this Vse 2 society and communion so it teacheth vs also to labour to maintaine this communion that as wee bee intitled to it so we must bend all our forces to contribute to it and to vphold it and not to content our selues with the bare Title onely but to be as we are called and to practise as we professe that as wee professe to haue a communion of state so we may haue a communion of practise also And this is it which the Apostle saith Ephes 4.3 Keepe the vnitie of the Spirit in the bond of peace As who should say As thou hast found that fauour with God that thou art associated by a calling to the Church and the communion thereof so let it be thy chiefe and principall endeauour to maintaine and keepe that vnity and communion Phil. 1.27 Continue in one spirit and in one mind as if he should say Flinch not from it but as you haue this communion so stand in it and maintaine it And that we may so doe we must take heed first that we separate nor cut off our selues nor be drawne from this communion this is forbidden Heb. 10.25 39. Not forsaking the fellowship we haue amongst our selues as the manner of some is And in the 39. Verse But wee are not they which withdraw our selues vnto perdition If wee separate we cut off our selues from the body and so from the head too and then we haue no part in Christ for hee is a head to none but his owne body nor in God nor in the Spirit nor in any of the promises and priuiledges and graces that belong to this societie And therefore this is a speciall matter that euery one of vs is to take heed of namely that wee entertaine not the least thought of leauing the Church though we doubt of the truth of it yet wee must be well aduised before we leaue it Secondly we must take heed wee giue no offence to the faithfull to cause them to alienate themselues from vs by walking inordinately 2. Thes 3.6 the faithfull are commanded to separate themselues from euery brother that walketh inordinately or by contention for the Church hath nothing to do with such so saith the Apostle 1. Cor. 11.16 nor by any other misdemeanour Thirdly as we must take heed that we giue no offence so we must take heed we bee not too apprehensiue of offence that we be not ready to breake out vpon euery little quarrell and discontent but wee must resolue to beare any thing so that it be not against conscience rather then to trouble that communion or to interrupt that fellowship Lastly and principally wee must take heed that we repaire to the publike assemblies and that wee gather together with these assemblies for the worship and seruice of God to heare the Word read and preached and to ioyne together in prayer for this is it that the Apostle approues 1. Cor. 5.4 When yee are gathered together c. And this is it that is commended in the Church at Ierusalem Act. 2.42 that they continued in the Apostles doctrine and fellowship and breaking of bread and prayer Matth. 18.22 Where two or three saith our Sauiour are gathered together in my name there I am in the midst of them he promiseth his speciall presence to this communion and societie therefore we must be carefull to ioyne with such assemblies for there is no better way to continue this communion then this And as we must come to these places our selues so we must call vpon one another to doe so too for so it was prophesied that the faithfull should doe in the last dayes Isai 2.3 that they should say Come let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob c. and wee must also reioyce at such occasions when wee heare that men come willingly to the house of the Lord as the Prophet Dauid did Psal 122.1 Thirdly here is matter of examination whereby wee Vse 3 may try whether we be true mēbers of the Church or not Doest thou practise this Communion and fellowship then thou art a true member Else thou canst neuer truly perswade thy selfe that thou art a true member vnlesse thou practise this Communion proue and try and examine your selues therefore and that by these particulars First let vs examine our selues vpon this point doe we vse the meanes of
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
Christian borne and yet ioyne with the Iewish Church in their religion hee is not of the Christian but of the Iewish Church and so it is of all others So then the name of Church and Religion are in some sense yoke-fellowes all Churches receiuing denomination from the Religion they professe Now then Religion being as the forme of the Church giuing it name and being therefore looke what Religion it is that the Church professeth and such is the Church to bee reputed There is a true Religion and euery Church embracing and professing the same is to bee reputed a true Church as the reformed Churches There are many false Religions and euery Church professing such Religion are false Churches as the Churches of the Heathen that worship false Gods and so embrace false Religions And so the Churches of the Saracens that erect and set vp Mahomet against Christ and of the Iewes that deny the comming of the Messiah in the flesh are false Churches But there are some Churches that embrace party Religions in part true and in part false yea what Church is so pure that is not tainted with some error and what Church is there so impure that professeth not some notable heauenly Truths We must therefore consider what truths and what errors they hold and so the truth will bee soone decided Without Christ there is no saluation and so no true Church 1. Ioh. 5.12 He that hath the Sonne hath life and he that hath not the Sonne of God hath not life If yee aske me whether one and the same Church may not bee a true Church in respect of some in it professing the truth or in respect of some fundamentall truths professed in it and yet a false Church in respect of some professing falshood in it or in respect of some fundamentall truths ouerthrowne in it I answer Surely it may till such time as the false Church hath gotten the vpper-hand and makes lawes for her errors and against the others truths with sentence of abandoning all those out of their Church which doe hold the truths So it was with the Church of Rome before the Councell of Trent And thus it was with the Church of Sardy Reuel 3.1 4. she had a name to liue but was dead and yet in the fourth Verse the Lord saith He hath a few names in Sardy c. Therefore take this for a Rule Whatsoeuer Church embraceth Christ Iesus God and Man the onely meanes of saluation is a true Church though tainted with many errors besides and on the contrary whatsoeuer Church beleeueth not this is a false Church though it hold many other excellent truths besides So much of the diuision of the name of the Church Now wee come to speake of the diuision of the thing it selfe that is of Gods Church which is not so to be vnderstood as if God had so many seuerall kinds of Churches for the Church as I haue shewed before is one and the same from the beginning of the world to the end that Church of God which was in the beginning and remaines now and shall continue to the worlds end is but one and the same Church therefore when we mention the diuision of the Church it selfe we meane not that it is seuerally diuided into diuers and seuerall kinds but distinguished in it selfe in diuers and sundry respects and principally for these first in respect of the bounds and limits or compasse of it secondly in respect of the seuerall portions belonging to it in the seuerall estates that it is ordained vnto thirdly in respect of the outward state of it to the world sometimes knowne sometimes vnknowne First it is distinguished in it self in respect of the bounds and compasse of it and so it is either vniuersal or particular vniuersall that is the whole company of Gods chosen both in heauen an earth But this hath no limits but is dispersed farre and wide ouer the face of the whole earth and reacheth to heauen it selfe But because I haue spoken of this before both in the Adiunct Catholike and also in handling the generall nature of the Church therefore I will trust your memories for that Point and not speake more here of it In the next place a particular Church that is euery particular company of the faithful or at least of those that are called to the profession of the faith which being seuerall by themselues of seuerall times and places are but particular Churches But because wee shall speake more properly of this when wee come to speake of the visible Church therefore we will respit it till then Secondly it is distinguished in it selfe in respect of the seuerall portions that belong vnto it in the seuerall states that it is ordained to and they are two The first is on earth or in this life and that is a fighting or warfare and the second is in heauen in the life to come crowned and triumphing And accordingly the Church is diuided into the Church Militant and the Church Triumphant To begin with the first the Church Militant is the Congregation of the faithfull on earth that doe continually exercise a spirituall warfare against sinne and Satan and all the aduersaries of God and of his Religion Marke the parts of the definition I say it is a Congregation of the faithfull that doe thus fight for though Hypocrites and sometimes those that doe persecute the Gospell doe fight the Lords Battels and so in a generall sense may be reputed parts of this Militant Church yet that is but colourably and outwardly for some sinister respect not in truth and singlenesse of heart nor in true hatred of sinne nor in a true desire to obey God and to aduance his Kingdome and glory And therefore to speake properly none are true parts of this Church Militant but the faithfull onely Secondly I say it is a spirituall warfare and that in many respects First it is spiritual in respect of the end of it for though sometimes the aduersaries of the faithfull oppugne them in their bodies and outward states yet it is meerely in a spiritual respect either directly or indirectly to hurt their spiritual estate or life of Grace so likewise when the faithfull defend their bodies or outward estate against their aduersaries when they maintaine their reputations or their liues it is not so much for the thing it selfe as to defend and maintaine our spirituall estates Secondly it is spirituall in respect of the weapons that are vsed in this fight for they are chiefely spirituall on both parts the aduersaries weapons are temptations c. the faithfull their weapons are the whole Armour of God Thirdly it is spirituall in regard of the Generals of the Field on both sides which are Spirits Gods good Spirit on the side of the faithfull and Satan and spirituall wickednesses on the wickeds side The third thing in the note is this that this warfare must be exercised continually for the enuious man
a difference betwixt one and the same Church in one respect and betwixt the same Church in another respect We considered of it as it was distinguished in three respects First in respect of the bounds and compasse of it and so we shewed that there was a generall and a particular Church Of the generall we had before spoken of the particular we were hereafter to speake when wee come to speake of the visible Church Secondly it was considered in respect of the seuerall portions and states allotted to vs and that was twofold the first in this world which is a fight or warfare the second is in the world to come which is a Crowne or Triumph In the first respect the Church is called the Church Militant In the second the Church Triumphant of this we spake the last time Now we are to speake of the diuision of the Church in the third respect And that is in respect of the outward state of it in this world and so it is visible and sometime seene vnto the world and inuisible sometime not seene to the world The Church of God doth sometime attaine to such a flourishing prosperous estate in this world as that first her members are many in number secondly they haue an outward forme of setled Gouernment thirdly their Religion is countenanced at least not violently opposed by the State and Authority where they liue Fourthly they make open profession of their faith and Religion Fiftly they haue publike and solemne Assemblies at ordinary and seasonable times and in due and conuenient place where the Ministers teach the Word and where the people heare the Word preached and where the Sacraments are administred and Discipline executed at least in some measure and that without danger and without prohibition I say the Church doth oft-times attaine to this state euen in this world and then it is called visible On the other side sometimes it is brought to such a low and distressed estate that scarce any of these are found there but rather all quite contrary First their number is small secondly they haue no such outward forme of gouernment setled amongst them at least not so exercised as that thereby the world should take notice of them that they are such a holy Society thirdly they and their Religion is distasted disgraced derided hated and persecuted euen to the very death Fourthly their profession is secret Fiftly their assemblies and meetings for Religious exercises are seldome or none at all or at least very priuate at such vncertaine times and in such priuy and close places as they can light vpon and that are best and fittest for their owne safety Lastly they are depriued and debarred of the publike vse of the ministry of the word and of the Sacraments and discipline And in this case it is called an Inuisible Church So you see in generall how the state stands between the Church visible and inuisible Now we are to speake of them in particular First of the Church inuisible The Church of God is said to be inuisible in these fiue Senses First it is inuisible because it is not seene nor acknowledged by the men of the world neither is it possibly to be discerned by the sense of the naturall man but whosoeuer sees it and knows it to be the Church of God must haue a better light then that of nature Secondly it is inuisible in respect of the inward graces it is endued withall as their Election Faith c. for these are not visible at all and so it is inuisible euen then when it is most visible Thirdly it is inuisible in this sense because the greatest and chiefest part of it is in heauen and so not to be seene by mans eye Fourthly the Church is inuisible in this respect because that Congregation that professe themselues to be the true Church of God are indeed sometimes no better then the very Synagogue of Satan such as ouerthrow the foundation and persecute that which is the true Church of God indeede and so vpon Tryall proues a false Church and so makes the true Church inuisible not to bee seene of men whiles the false Church intertaines mens eyes and thoughts doting vpon her deluding them and blearing and dazelling their sight they cannot nor do not looke after any other and so the right and true Church lies hidden from their sight euen as the painted Harlot carries away mens eyes from beholding the modest Spouse So while men dote vpon the painted shewes of a false Church they cannot behold the true Lastly the Church is inuisible in this sense because though there bee some true professours yet there is no publike profession at all or else it is very secret so that there is no certaine outward Testimonies whereby it may bee knowne to be the true Church In these fiue respects the Church may bee said to bee inuisible Marke this well for herein stands the difference betwixt vs and the Papists The Church say they must be so notoriously visible that there must be a great number of them and they must make open profession of their Faith and must carry themselues so as that euery man and woman may know that they are the Church and that euery one may know which is the true Church whereunto hee is to ioyne himselfe Opposite to this we say the Church is sometimes inuisible in these respects before set downe So howsoeuer there may bee alwaies a Church yet it cannot bee alwaies so notoriously knowne to all the world Further we must consider that the Church doth somtime signifie the vniuersall Company of Gods chosen in heauen and in earth sometime onely the Company of Beleeuers on earth When it signifies the vniuersall Company of Gods chosen in heauen and earth in this sense it is simply inuisible and that both actually that is it is not seene and also potentially that is it cannot be seene as in the first second and third senses we haue shewed For first neither can the naturall man see them nor secondly can their graces be seene neither thirdly can the greatest and chiefest part of them be seene being already in heauen Secondly when the Church signifies the company of Beleeuers on earth it is inuisible either simply or after a sort simply and so there is no Church on earth inuisible but in the first and second senses onely or else after a sort that is as opposed to famous visiblenesse generally pretended by the Papists namely that there is a great multitude alwaies openly professing the true Religion and that in such outward shew state and carriage that it is or may bee generally knowne to bee the true Church and that any faithfull man may point with his finger to such a Congregation and say boldly This is the true Church and so may see and know which is that holy Society amongst men where he may safely and where he must ioine himself for his saluation And in this sense that
is as opposite to the Popish Church the true Church is sometimes though not alwayes inuisible which is partly in the Fourth and Fifth senses aboue specified So that the Church euen then when it is after a sort inuisible is also after a sort visible too that is it is inuisible because it is not easie and plaine to be discerned and visible because it is discerned by some though hardly and so consequently those Papists that make the visiblenes of the Church to be somtimes such that it can hardly be knowne agree with vs in the thing directly though they differ in the phrase and manner of Speech Now I will giue you some generall aduertisements here concerning the Church inuisible and visible whereby you may the better conceiue and vnderstand the whole busines first you must know that the Church inuisible is the whole company of Gods chosen in heauen and earth whether they be called or to be called whether they doe professe the Truth or whether they doe not yet professe it for Gods chosen which are not yet called nor doe not yet professe the truth are of the inuisible Church too as I haue heretofore shewed Secondly the vniuersall visible Church is the whole company of knowne professors on earth The differences betwixt the vniuersall inuisible Church and the vniuersall visible Church are these following 1. The inuisible conteines all good Wheate without chaffe 1. The visible conteines good and bad Wheate and chaffe together 2. The inuisible is partly in heauen 2. The visible onely on earth 3. The inuisible is of all times and places from the beginning to the end of the world 3. The visible is onely of certaine times and places asunder 4. The inuisible hath many sheepe belonging to it that are not yet brought into the fold 4. The visible hath many within the fold that professe to bee sheepe yet indeed are Wolues 5. Against the inuisible the Gates of hell shall neuer preuaile 5. Against the visible they may and doe preuaile in a sore measure sometimes vtterly rooting it out in some particular places as we see in the Churches of Ephesus and the second and third Chapter of the Reuelation They may preuaile against the visible Church to the horrible defiling and destroying of them But so they cannot do against the inuisible Church for that is out of their Reach The second aduertisement is this That the inuisible Church on earth is the whole Company of Gods chosen liuing in the world whether professing or not professing the truth whereof though some parts bee visible that is such as make open profession yet all cannot be seene Or more particularly it is a company of faithfull or professors for this being partly visible may haue Hipocrites in it euen whole hundreds that make profession of sauing faith yet so secretly either by reason of the fewnesse of their number or feare of persecution or the timorousnesse of their nature that they can hardly be discerned to be such So that one and the same Church may be visible and inuisible at once visible as making some profession that may be and is seene to some and yet inuisible too as not making that open profession that publike notice may be taken of it yea one and the same man may be a member of the Church visible and of the Church inuisible at once of the visible as his profession being partly seene and of the inuisible that is of the vniuersall Church as his Election faith and other inward graces are not seene The third aduertisment is that those that are of the Church both visible and inuisible are therefore saued not so much because they are of the visible Church for then all of that Church should be saued which is not so but because they are of the inuisible Church too for there is none of that that is of the inuisible vniuersall Church but are and shal be saued So likewise a man may bee no member either of the visible or inuisible and yet hee is not damned because he is not of the visible but because he is not of the inuisible vniuersall Church The fourth Aduertisement is this How we are to vnderstand some things that are affirmed of the Church in the Scripture for it is spoken of in diuers senses in the Scripture as first some things are affirmed of the visible Church onely which cannot be vnderstood of the inuisible as that in Matth. 13.47 48. where the Kingdome of heauen that is the visible Church is compared to a Net which gathereth both good and bad fish for the inuisible vniuersall Church containing onely the Elect hath no bad fishes in it Againe some things are affirmed of the inuisible Church onely which cannot be affirmed of the visible Church as that in Cant. 4.7 Thou art all faire my Loue and there is no spot in thee No visible Church but hath many spots therefore this is to be vnderstood of the inuisible onely And so likewise that which I haue spoken of heretofore that they are knowne onely to God and themselues is to bee vnderstood of the inuisible Church onely Againe some things of both and that in many respects First some things which are principally spoken of the visible Church are abusiuely applied to the inuisible vniuersall Church the whole taking denomination of the greater part as Matth. 8.12 The children of the kingdome shall be cast out This is spoken principally of the visible Church of the Iewes that should be cast off and yet is applied abusiuely to the inuisible to the children of the Kingdome whereas none of them can be cast off but shall certainely bee saued So Reuel 3.1 4. in the first Verse the Lord saith to the Church of Sardy Thou hast a name that thou liuest but art dead Here is a dead Church yet in the fourth Verse the Lord saith Thou hast a few names in Sardy which haue not defiled their garments c. Here is a liuing Church how is this to bee vnderstood This is spoken principally of the visible Church that it is a dead Church but is abusiuely applyed to the inuisible Church which was amongst them the whole taking denomination of the greater part And Rom. 10.21 compared with Rom. 11.1 In the tenth Chapter and last verse Israel is said to be a disobedient and gainsaying people In the eleuenth Chapter and first Verse they are said to bee Gods people which is to be vnderstood as the place before Some things are principally affirm'd of the inuisible Church but analogically are applyed to the visible Church as the whole taking denomination from the better part As for example If I come into the Barne and see a heape of Corne among the chaffe I may say truly It is a heape of Corne though the most of it be chaffe naming it from the better part And in this sense when the visible Church receiueth her denomination from the better part the Church may bee called the Body of Christ
Ephes 1.22 23. compared with 1. Cor. 12.27 Saints holy Catholike the Pillar of Truth c. these are principally affirmed of the Church inuisible but proportionally applyed to the Church visible the whole receiuing denomination of the better part Doctr. These things premised we come now to the Obseruation and that is this That the true Church of God is sometime brought into such straits that the outward face of it doth either not appeare at all or at least it doth very hardly appeare to the sight of the world I say the outward face of it doth hardly appeare for the inward graces of it are neuer seene as faith and election for the heart wherein these are cannot be discouered As these are alwayes inuisible so likewise the outward face of the Church is sometime hidden Againe I say it is so but sometime for sometime it is very plaine and apparant and glorious in the eye of the world We doe not here take vpon vs to prooue peremptorily that there is a time when there shall bee no visible and apparant Church in the World the World is large and many things are done in some places of the World that we neither doe nor can know and therefore in regard of vs we may say there is no such matter For the Point must stand thus That euen in those places and in such times where the Church is most likely to be as where the true Church hath lately been and where it hath flourished or where the best meanes are the Word and the Sacraments and the Ministry or where they professe to bee the true Church yet euen then and there the true Church may lie hidden and not bee outwardly discerned And so consequently if it may be in such a state in such places and at such times much more is it so at other places and times where there is no such probabilitie of a Church And this strikes home at the Papists that will haue the outward face of the true Church so notoriously apparant and visible to the world But as I haue shewed in such places and at such times where it hath been most like to haue been euen then and there the true Church may be hidden and not apparant to the World This I will prooue in the case of the Church of Israel in Elias time 1. King 19.10 where the Prophet complaines of such a scarcitie of the faithfull in his dayes as that hee saith be himselfe was left alone If there had been a Church any where in those times surely it should haue been in Israel where the best meanes were but there was no outward appearance of a Church and shall we thinke then it was any where else So likewise in the 2. Chron. 15.3 Israel had been for a long time without a true God without a Priest to teach without Law then they had no true visible Church of God amongst them And if it were not to bee found in Israel where should it be found The Papists will reply in Iudah if not with Israel Iudah preuailed against Israel because they stayed vpon the Lord God of their Fathers as wee may see in the 2. Chron. 13.18 Well yet they were bad enough too as wee may see in the 2. Chron. 14.3 5. they had their strange Gods and their Images and high places and Groues in all their Cities which Asa tooke away But yet if it were thus with Israel that they had no outward face of a true Church might it not be so with Iudah too and so in other Churches yea we will proue that it was so with Iudah afterward as we may see in the 2. Chron. 28.23 24.25 where it is said of Ahaz that he sacrificed to the gods of Damascus and to the gods of the King of Aram hee brake the vessels of the House of God shut vp the dores of the House of the Lord and made him Altars in euery corner of Ierusalem and in euery Citie of Iudah hee made high places to burne Incense to other Gods c. So Iudah was worse then Israel nay then the very Heathen that were before them as wee may see 2. Chron. 33.9 where it is said that Manasseh made Israel to erre and to doe worse then the Heathen whom the Lord had cast out before them So you see here was no outward face of a Church neither in Iudah nor in Israel if not in them where could there bee any Who could now point with his finger and say I know which is the true Church of God whereunto I may and must ioyne my selfe If it were so with them that were the naturall branches then there is no priuiledge for any other Church but that it may be so with them too But the Papists will obiect that this was so vnder the Law onely but it shall not bee so vnder the Gospell or if it bee so sometimes yet it shall not be so often to the end of the world I say I will proue that the state of the Church was so also vnder the Gospell and shall bee so not sometimes onely but often to the end of the world that there shall be no outward face of a true Church Reuel 12.6 14. the woman is said there to be fled into the wildernesse which is meant of the Church that at seuerall times to the worlds end shall bee driuen to liue in Desert and forlorne places how then shall men see it and take notice of it and ioyne with it when it is in such a secret place So in the Reuel 13.7 8. The Beast made warre with the Saints and ouercame them and power was giuen vnto him ouer euery Kindred and Nation and Tongue Therefore all that dwell vpon the earth worship him whose names are not written in the booke of life of the Lambe Where was the outward face of a Church in these times And in the 2. Thes 2.3 4 5. the Apostle sheweth that Antichrist shall come and sit in Gods Temple as God c. The Diuell shall bee so cunning that he shall set vp Antichrist in Gods Temple that is in Gods Church where there hath been an outward face of a Church continued for many yeeres and yet hee shall not be knowne but to be God but onely to those that are spiritually-minded for he shall sit as God so that then there shall be no outward face of a true Church there So likewise that in Luk. 18.8 proues this Point where our Sauiour saith When the Sonne of man commeth shall he find faith on the Earth If faith be so scarce to be found which is the life of the Church where then shall the Church be found But where shall hee not find faith In India or in Rome onely No not onely in one or two places but not in the earth And who shall not find it The Sonne of Man When the Sonne of Man commeth shall hee find faith on the earth Then the Church is not so palpable as that it may be
outwardly discerned to the worlds end And this is it that Austen and the Fathers meane when they compare the Church to the Moone that is sometimes in an eclipse so darkened that it cannot be seene So we see we haue the consent of the Fathers too against the Papists And so much for the proofe of the Point The Reasons are many and they all strengthen one another especially the first three must be laid together else they are not sufficient apart to proue the Point Reas 1 The first Reason is this The members of the Church are sometimes very few they are alwayes few in comparison to the wicked but sometimes they are few simply in respect of themselues as in the old World when the Church was in Noahs Family Now that which few doe except it be some notorious thing or person is little obseruable to the World Reas 2 Secondly as they are few so withall for the most part they are but meane persons the poore receiue the Gospell Now that which poore and meane Ones doe is generally neglected not taken notice of except it be some notorious exploit and therefore Reas 3 Thirdly that which they doe the profession of Christ is no such notorious thing that the World regards it or takes notice of it and therefore it is not sought after except it be either by the true members that seeke to ioyne with it and they are but very few or else by persecutors and such seeke after it onely to destroy it as Herod did after Christ Matth. 2.13 not to bee members of it And hence it is that they are so hardly discerned Fourthly their Persecutors many times bring them to Reas 4 this low scantling and so it was in the dayes of Eliah the Prophet the Prophets were slaine with the sword 1. King 19.10 and that was the reason of the scarcity of the faithfull in those times And so it was in Dioclesians time all the Christians that were found were put to death their bodies were burnt and their Temples were ouerthrowne where was the face of the Church at this time Persecution had brought it to this low scantling that it was not to be discerned And this is shadowed to vs in Matth. 8.24 by the ship that our Sauiour and his Disciples were in that was couered with waues so that it was hardly to be discerned yet it sanke not so is the state of the Church of God in this world that sometimes it is couered with the waues and rage of persecutors like to be swallowed vp hardly to be discerned but yet it liues Fifthly sometimes Heresies and Schismes arise in the Reas 5 Church and they sway the world after them ouercomming the true doctrine and the communion of the Church as it was in the time when Arius with his Heresie ouer-spread the whole world in so much that the World did wonder at it selfe to see it selfe become an Arian as the Ecclesiasticall History sets it downe Where could a man say now This is the true Church whereunto I must ioyne Sixthly those that make profession to be and indeed Reas 6 are of the Church are but men and therefore sometimes fearefull and will not stand to their profession but flie away as the Disciples of our Sauiour did Matth. 26.56 they all forsooke him and fled like fearefull men where was the face of the Church then Seuenthly Counterfeits and Deceiuers are very cunning Reas 7 and will set as good a face on idolatry and superstition on hypocrisie and on the Synagogue of Satan as the Church of God can doe on the sauing faith and Religion the false Apostles can transforme themselues into the Apostles of Christ 1. Cor. 11.13 14. and Mat. 24.24 our Sauiour saith that false Christs and false Apostles shall arise and shall shew great signes and wonders so that if it were possible they shall deceiue the very elect So that the true Church shall not be so easily discerned because of these deceiuers Reas 8 Eightly the Corruption of mans heart which suffereth it selfe easily to be drawne from the truth and to content himselfe with the name and shadow of the Church and Religion when the truth and substance is gone as the Scribes and Pharisies and the Iewes did in our Sauiours time And hence it is also that the Church is brought to so low an estate sometime Reas 9 Ninthly it is from the malice of Satan his instruments for they cannot abide that the Church should flourish so much as outwardly Reu. 12.4 to 14. who draue the Woman into the wildernesse but the great red Dragon the Diuell Reas 10 The tenth reason is taken from Gods mercifull prouidence and wisedome that hides his people from the rage of the wicked he hath them in a Corner and yet is contented to let them lie hidden that they may haue a breathing time from persecutions and that their enemies may not bend their forces against them therefore oft-times there is no apparant face of a true Church but God hides the faithfull secretly in his Tabernacle from the eyes of men that their enemies may not persecute them As also thereby hee tries the faithfull whether they will walke by faith as well as by appearance for whilst there is an outward face of a true Church many wil make an outward shew of the profession of faith and religion But when there is none then here is the triall whether men will walke faithfully or no. Likewise God doth it for the iust condemnation of the reprobate he leaues them iustly without any apparant teaching or profession of better Religion to perish in their owne sinnes and ignorance flattering himselfe that he is in the right because he can see no better any where else for when they heare of no better religion then their owne they harden themselues in it and so iustly perish Lastly God hath passed his promise onely for the perpetuity Reas 11 of his Church for the being of it not for any flourishing outward estate Matth. 16.18 The gates of hell shall not preuaile against the Church to ouercome it and to destroy the being of it but any thing else they may do to it they may deface it suppresse it banish it driue it into a narrow Corner but they shall neuer ouercome it they may and doe destroy the perpetuity of the visiblenesse of it but the perpetuity of the being of it they shall neuer destroy Thus farre God hath promised and tyed himselfe and so farre we may expect and looke for it and no further So much for the reasons The Vses are these First this serues to refute those Papists Vse 1 that hold a perpetuall notorious visiblenesse of the Church Some doe not hold it therefore it refutes those that doe their Speeches are large in this kinde for they say that the Church must be as notoriously visible as any kingdome in the world and their notes of the Church as multitude succession pompe visibility headship and that at Rome
Bellarmine tendeth directly hereto and they labour to proue it with all their power and it stands them vpon for if this doth not stand the whole forme of their Church falls to the ground For whereas they say the true Church is alwaies notoriously visible and therefore their Church being so is the true Church We say and haue prooued that the true Church of God is sometime brought into such straights that the outward face thereof doth not at all or at least doth hardly appeare and therefore it will follow that if their Church haue and shall be alwayes notoriously visible then theirs is not the true Church Their exceptions bee of small moment if they be well considered I will stand but vpon two or three of the chiefe They alleage out of the fifth of Matthew and the fourteenth Verse That the Church is the light of the World now the light is alwaies seene therefore the Church is alwayes seene I answer This is spoken personally to the Disciples Ye are the light of the world and it is to be extended to the Ministers of the Gospell in regard of the Duty of Holinesse to be practised by them that they should not walke offensiuely to the World but rather to prouoke them to the practise of holinesse by the light of their good example How doth this serue then to proue the continual visiblenesse of the Church Besides I say that a Light may bee eclipsed for a time and yet be a Light still The Moone is a Light and yet not alwayes visible for sometimes it is eclipst and yet then it is as good a Light as when it is in her full brightnesse and therefore if this were to be vnderstood of the Church it doth not proue that it is alwaies visible because it is a Light Further I say that by that reason their life for that is as well if not chiefely vnderstood by the Light as vers 16. is also without error too as well as their Doctrine and that alwayes which is not so Lastly if it doe giue Light alwayes yet it is but to those that are in the house verse 15. that is to those that are members of the Church and that wee easily grant but what is this to proue the notorious visiblenesse of the Church to the world Secondly they alleage the eighteene of Matthew and the seuenteenth vers where our Sauiour saith Tell the Church and therefore there must bee alwayes a visible Church Marke saith Campian here is a remedy for a disease now the disease remaines alwaies and therefore the remedy must alwaies remaine I answer It is true it is a remedy for those that lie in such a state there spoken of and in some sense it is alwaies performed euen when two or three are ioyned together in the faith though there be no knowne visibility they may tell one another for it is not here meant that they shall appeale to Rome Their third exception is this but say they they that beleeue be they few or many must make profession of their faith else they cannot bee saued Rom. 10.10 now if they must alwayes make profession then they are alwaies seene and so the Church is alwayies visible I answer It is true they must professe alwaies and so they doe except it bee in time of their infirmity But must they do it to all the world No they may doe it among themselues alwayes though there bee but two or three of them yea and when they are many they may doe it to the eye of the World too if there bee no certaine danger in it yea though there be certaine danger in it yet if they haue a calling to it they are resolute euen to die for the profession of it and that is as much profession as is required And yet because their number is but few and that they liue in certaine places and are in this case for the most part obscure and simple men therefore it is not possible that any such generall notice should bee taken of them and those that doe heare of them or see them are vsually little mooued by their example at least they are seldome perswaded that they are the true Church and so ioyne with them Therefore there is no such perpetuall notorious visiblenesse of the Church as they would haue We will returne vpon them with these two Points and choke them with these two bones First wee aske them where the Church shall be when Antichrist comes for they themselues confesse that in Antichrists time there shall bee a desolation of the Church therefore by their owne confession it may and shall be sometimes inuisible Yea but say they ours is the true Church still though it be then obscured and we say then that Antichrist is come and our Church obscured therefore by their owne reason our Church is the true Church The second is from their Church which they haue here among vs they haue a Church here among vs here be Papists and Masses Arch-priests and Priests this themselues will not deny nay they boast of it sometimes yet is their Church visible among vs They will not affirme it at least they will not say it is visible in their sense that is that the world may take notice of it neither was it euer countenanced nor tolerated in our State so that in our sense and to vs it is inuisible and so may our Church bee to them The second Vse is for admonition to admonish vs that Vse 2 wee should not alwayes expect a glorious estate of the Church outwardly this is for earthly States and Kingdomes wee must not dreame of a temporall Kingdome here for Christs Kingdome is spirituall not of this World The Papists they say that it must be as glorious outwardly as any kingdome in the world but we must take heed that we be not carried away with shewes with the lookes of the Whore for Gods Kingdome comes not with obseruations Vse 3 Thirdly this may minister comfort to vs and may stay vs in the most desperate times that are when Satan rages most when persecutors are most bloody and deadly when the Prophets are slaine Gods Altars destroyed the Couenant forsaken when wee see hauocke to bee made of the Church faith renounced when wee see those that made great profession of Religion to hide their heads and like Starres to fall from Heauen when we see the Sunne to bee darkened and the Moone to bee turned into blood when we see Antichrist in his pride and pompe in the very Temple of God himselfe when wee see Heretikes swaying the World after them Schismatikes cutting and tearing out the bowels of their Mother the Church Nay euen in the generall Apostasie and reuolt from all Grace and Religion when there shall bee no honesty nor conscience found amongst men yet be not dismayed but rest thy selfe fully contented and satisfied with this truth that surely still God hath his Church in the World though there bee no
outward face nor appearance of it to men It is true that it is for our sinnes that the Church is so distressed and Gods glory so hidden and true Religion so decayed and therefore we are to grieue for our sinnes but yet this is our comfort that it is not so bad as it seemes to bee for the Church of God and his Religion haue then as true a being as euer they had though not in that euidence and approbation before the World and therefore though thou seest it not yet God sees it Elias poore man saw none left with whom he might ioyne but God saw many thousands What if all be so desolate as it was in his time that thou canst see none of Gods Church but thy selfe that thou canst see no visible society of men in the world that thou canst safely ioyne withall yet know God hath his Church happily many thousands though they make little profession for the time that neuer bowed their knee to Baal Therefore let vs not iudge by sight but by faith and let this comfort and satisfie vs in the most desperate times that are The last Vse is for satisfaction to the Papists demands Vse 3 when they aske vs Where was your Church before Luthers time or what is become of all our Ancestors that were members of the Romish Church For answer to the first wee aske them Where shall the Church be in Antichrists time that is when they thinke Antichrist shall bee They answer it shall bee much obscured then But shall there bee a Church then or not Yes no doubt but there shal else their own Pillar of the Churches perpetuitie falles to the ground Why then might not our Church be a true Church in the daies of Popery whom we call Antichrist though it were much obscured We had a Church amongst them that did professe our Religion though much obscured by them euen before Luthers time To the second demand concerning our Fathers that liued in their Church what is become of them say the Papists are they damned Wee answer many of them though they liued amongst them were of the inuisible Church for the rest wee leaue them to stand or fall to their owne Master yet wee haue great hope of many that were members of their Church that liued before the Councell of Trent and before the Order of the poysoning Iesuites came vp And so much for answer to them as also for this Point The ninth Lecture of the Church THe last generall Point we spake of was concerning the diuision of the Church wherein we shewed that the Church was distinguished in it selfe in many respects the last whereof was this in regard of the outward state of it in the eye and appearance to the World In this state we shewed that it was sometime visible to bee seene by the eye of man and sometime inuisible not to be seene at all or at least very hardly to be seene Of the inuisible state of the Church wee haue spoken already in the last Lecture Now it remaines that by Gods assistance we speake of the visible Church for that is the Point chiefely in question Therefore leauing the inuisible Church to God he onely knowing who are his wee in the meane while beleeuing it and esteeming reuerently thereof wee proceed now to speake of the visible Church which may and is knowne not to God onely but also to the eye of the world That which hath been already spoken of the Church in generall and especially of the inuisible makes the way plaine before vs for the vnderstanding of that which followes so that now wee may find out the visible Church without any difficulty at all In speaking of the visible Church we must handle these Points first the definition of it secondly the causes of it thirdly the members of it fourthly the markes and notes of it fifthly the gouernment of it sixthly the priuiledges of it seuenthly the aduersaries of it eighthly the authoritie of it and lastly the application of it to all Churches in the world so farre as they are knowne to vs. First for the definition of it it is this Namely A true visible Church is a Company of people called and ioyning together in the publike profession of the true Religion Marke the parts of this Definition first that they may be a Church they must be a Company of people called secondly that they may be a visible Church they must ioyne together in publike profession And thirdly that they may bee a true Church they must professe the true Religion For the first they must be a Company for one man cannot make a Church a Church being as much to say as a Congregation and a Congregation consists of diuers persons one man cannot make a Congregation and therefore one man cannot make a Church Now whether this Company bee great or small three thousand or but three it is not much materiall so long as they be a Company more or fewer if they be so qualified as the rest of the definition requires they are a Church Secondly it is a Company called for so you may remember that I shewed you before that Church hath her name in the Greeke from calling Now whereas there is a double calling one outward the othe inward those that haue onely an outward calling are visible members if they obay the outward calling it is sufficient to make them to bee reputed in the Church But if they be true and sauing-members of the Church ordinarily they must be called not outwardly only but inwardly too and must yeeld obedience vnto both Thirdly a Company of people which is not spoken definitiuely as discouering what company that is a Company of men and women for that is vniuersally vnderstood but indefinitely and to inlarge the Capacity and boundes of the Church to all people and Nations in the world For so it was in part euen vnder the former Testament strangers ioyning with the Iewes were reputed of that Church Exod. 12. much more is it so now vnder the Gospell the partition wall being beaten downe Iew or Gentile or any people vnder the Sunne if they be rightly qualified as in the definition may make a true visible Church So much for the first part of the definition that they must be a Company and a Company called and a Company of people called Secondly that they may bee a visible Church as they must be a Company called to the profession of Religion so they must ioyne together in the publike profession of it wherein there are three things first that they must make profession secondly that their profession must be publike thirdly that they must ioyne together in this publike profession First there must be a profession for a Church is visible onely so farre forth as their faith and Religion is visible but this is not to be discerned but by their profession and therefore the Church is not visible but onely by profession so then there must be a
together Act. 15.2 there was a setled forme of Gouernment And so the Church of Philippi Phil. 1.1 was also grown to some perfection and setled forme of Gouernment they had their Bishops and Deacons So likewise the Church of Ephesus Act. 17.28 they had their Elders and Ouerseers Secondly some are lesse perfect as the Church in Creta which had some things that were vnperfect and therefore Titus was left there to redresse things amisse Tit. 1.5 And so the Churches of the Gentiles were not growne to that perfection and therefore the Apostles would lay no heauy burthen on them but that which they should be well able to beare Act. 15.19 yet these were true Churches So that though some visible Churches be vniuersall some particular some more notoriously knowne some lesse knowne some more pure some more corrupt and some growne to some perfection and ripenesse some in their infancy lesse perfect yet all these are true visible Churches so long as they professe the true sauing faith This may suffice for the illustration of the Note Now we come to the proofes of the point and first vnder the Law there was a set place chosen where the Lord would put his Name that is where Religion should bee profest and he dwels there that is as a Father or as a Master of the family begetting children and ruling and gouerning that family by his Word Now what is this vnder the Gospell but this that where Gods sauing truth is profest there God himselfe is present as in his true visible Church Matth. 18.20 Where two or three are gathered together in my Name saith our Sauiour there am I in the midst of them What is a Church but a company of people gathered together in the Name of Iesus Christ And what is it to bee gathered together in his Name but ioyntly to professe his sauing Truth And what are they in the midst of whom he is but his Church For so in Reuel 2.1 hee is said to walke in the midst of the seuen golden Candlesticks And what are the seuen golden Candlesticks but the seuen visible Churches Reuel 1.20 and this is not tied to any one place more then other but wheresoeuer saith our Sauiour two or three are gathered c. be it among the Iewes or among the Gentiles be it generally in the World or particularly in a Parish or House wheresoeuer it is saith our Sauiour I am in the midst of them neither doth hee say that of necessity there must be any great multitude of them if but two or three are gathered together in his Name he is in the midst of them So Act. 2.41 47. there was a true visible Church there was a company of people that receiued the Word that is that heard it and obeyed it and they were baptized that is they did not onely embrace but outwardly professe the sauing Truth and so they were added to the Church that is they were of the visible Church Doe but consider how the Apostle 1. Cor. 1.2 describes the Church of Corinth to them that are sanctified in Iesus Christ that is to those that haue true sauing Faith in Christ that sanctifies them Saints by Calling that is such as make profession at the least to be so with all that call on the Name of the Lord Iesus in euery place which phrase calling on the Name of the Lord generally in Scripture signifies the profession of Gods Religion so that those that thus professe the true Religion are true visible Churches Reuel 1.20 the Churches there are said to be golden Candlestickes Now what is the vse of a Candlesticke but to hold forth the light to be seene of men and this not onely experience teacheth but Christ himselfe teacheth it Mat. 5.15 Neither doe men light a Candle and put it vnder a Bushell but on a Candlesticke and it giueth light to all that are in the house And what is the true visible Church but a company that hold forth the light of the sauing Truth to bee seene by the World And those instances alleaged of those Churches that are some more visible some lesse some more pure some more corrupt some more perfect some more imperfect yet all of them true Churches prooues the whole substance of the Obseruation cleerely and directly And so much for the proofes The Reasons of the point are these First the sauing Reas 1 truth or faith it selfe is the life of the Church therefore they that professe it and thereby make it publikely knowne to the World that the same is the sauing truth and that embrace it they are a true visible Church Secondly where there is such a company professing Gods Reas 2 truth there they haue the promise of Christs presence in a speciall manner Matth. 18.20 but Christ is present no where in such a speciall manner but in his Church therefore such a company are a true Church Againe they haue also the promise of life and saluation Rom. 10.13 but none are saued but those that are of the Church therefore they are a true Church Thirdly the true Church is built on the Prophets and Reas 3 Apostles Ephes 2.10 that is on that sauing faith which they taught and wrote therefore they that professe this faith must needs be a true visible Church Fourthly there Christ is honoured and obeyed publikely as their Head Ephes 1.22 therefore they that professe to be such are his visible Body Fifthly there amongst such a company are the ordinarie meanes of saluation which are no where else to bee found but in the visible Church Matth. 16.19 Sixthly there his voyce is openly heard and in some measure obeyed therefore they are his sheepe and that is his fold Ioh. 10.27 Seuenthly all other societies and companies consist of those that professe such a Calling or Mystery and obedience thereunto therefore they that publikely professe the sauing faith of Christ and the knowledge of his Lawes and obedience thereunto they and none other are the true visible Church of Christ Eighthly the true visible Church is distinguished from all other societies whatsoeuer by this profession of the sauing faith for other companies of men either professe no Religion at all or not the true Religion therefore whatsoeuer company doth professe the true sauing faith and Religion that is a true visible Church of Christ Lastly the particular profession of the sauing faith makes a particular man a true member of the true visible Church as we may see in the example of the Eunuch Act. 8.37 38. he beleeued the sauing faith of Christ and was baptized and so made open profession of it and so became a member of the true visible Church If this profession in particular make a particular man a true member of the visible Church much more in generall doth it make a company of men professing the same faith to bee a true visible Church Vse 1 The Vses of the point are many The first is matter of reproofe against the Papists who lay
this as a generall ground that the onely way whereby we are to find out the true Religion is by the true visible Church which may be true in some sense but not in this And their reach herein is to make all the Christian World to suspend thēselues vpon their Church as that being alwayes visible and so to receiue that Religion and none but that which their Church doth teach For say they there is no way to find out the true Religion but by the true visible Church but ours is the true visible Church therefore if euer you will find out the true Religion you must find it out by our Church It is not to be denied but that a true visible Church is a good meanes to find out the true Religion being assisted with the continuall presence of Gods Spirit and being furnished with the Word and Sacraments and gifts for that purpose but whereas they say it is the onely way it is not true for the Scripture hath another way and a better Ioh 5.39 Search the Scriptures saith our Sauiour for they testifie of mee Againe if this be the onely way to find out the true Religion by the Church then a man must first be well assured which is the true Church before hee can safely relie vpon her iudgement for the truth of Religion so that whereas before his care was to find out the true Religion and thereupon resolues to search it out from the true Church now his first and greatest care is to find out which is the true Church for other companies that are not may and doe bragge oft-times that they are the true Church when there is no such matter what are wee to doe in this case This Doctrine tells vs directly what is to be done where is it that the sauing truth is professed There and no where else is a true visible Church so that whereas they say the Church is the onely way for the finding out of the true Religion it is plaine as we haue shewed that the true Religion professed is the onely way or at least the chiefe way to find out a true visible Church The case is this we say the true Religion shewes forth the true Church the Papists say the contrary that the true Church shewes forth the true Religion And this that they say is true in some sense but that which we say is true in a better sense for the true Religion shewes the true Church as the cause shewes the effects but the Church shewes the true Religion as the effects shew the cause As for example the Sunne-shine is the cause of the day and the day proues that the Sunne shines Now one man may reason thus from the cause to the effect and say The Sunne shines therefore it is day another from the effect to the cause It is day therefore the Sunne shines and both say true but the first is the more forcible kind of reasoning when we reason from the cause to the effects So when I reason thus Here is the true Religion therefore the true Church here I reason from the cause to the effects and this is a more forcible and better reason then to say Here is the true Church therefore here is the true Religion which is but to reason from the effect to the cause This wee shall find to be true in the Scripture phrase where the Church is compared to a Candlesticke now what serues that for but onely to hold out the light then the sauing truth is the Light or Candle now the Candlesticke is not seene at all without the Light of the Candle in the dark night though it were of gold so in the darknes of this World the Church which is the Candlesticke if it hold not forth the sauing truth which is the Light or Candle it cannot be seene it selfe So that it is the truth of Religion that makes a true Church and the profession of this truth makes it visible then the Church is not the only way to find out the true Religion nor yet the best way but the best and safest way to find out the true visible Church is to find it out by the true Religion which they professe And so much for the reproofe of the Papists Vse 2 The second Vse is for triall Is it so that euery Congregation openly professing the sauing truth of God is a true visible Church then here is the straitest and precisest Rule to measure the being of a true visible Church by the definition containing all true visible Churches and no more Therefore look wheresoeuer the true sauing faith is profest there is a true visible Church And looke where there is a true visible Church there true sauing faith is profest for these hold in reciprocall termes so that whether wee would proue any assembly to bee a true visible Church or reproue and conuince any for a false we must lay it to this Rule so whether they professe the sauing truth of Christ or not and accordingly esteeme and iudge of them to bee true or false Churches Here certaine exceptions may bee made to this Doctrine The first exception is this What doe you say that a company professing the sauing truth makes a true visible Church Will profession onely make a true visible Church I answer No First it is required Answ that the sauing truth be amongst them indeed else they are no true Church Secondly that being amongst them it is not to bee smothered but profest Thirdly that it bee not onely outwardly profest but inwardly imbraced too at least by some of them Rom. 10.10 The second exception is this But what say you if they professe it with their lips and deny it in their liues and practise is such a Church a true visible Church I answer Answ a fearefull state are all such Churches in for God cannot bee more dishonoured his Spirit more grieued his Gospell more reproched his children more offended Satan and all Gods enemies more gratified and aduantaged then by this yet farre bee it from vs to denie them to bee a true visible Church so long as Gods sauing Truth is profest amongst them it cannot bee though there be neuer so great and generall a falling away from the practise of it but that some doe liue as they professe though they be not seene to vs. And therefore for their sakes though they bee but few and not to bee outwardly discerned it is to be reputed a true visible Church though a very corrupt and impure one The third exception But what say you of such a Church which though they professe the whole sauing faith yet they doe in certaine some crosse opinions which ouerthrow it Answ I answer wee must consider what manner of opinions these be which that Church holdes First whether they be such as ouerthrow the foundation secondly whether they bee publikely profest as the Doctrine of that Church thirdly whether they bee persisted in after they haue been admonisht by
intendment as the thing it selfe tending directly to the damage and hurt of the Church and yet God so ouer-rules them as that they are meanes of the being of the Church as first hearing or reading the Word or some other good bookes with intent to deride or scoffe or cauill at them as we reade of one Virginius a Bishop of Rome who being set to write against Caluin and â—eading ouer Caluins bookes for that end hee saw the light so cleare against him that hee was conuinced and would write no more against him so that whereas he read ouer his books with intent to cauill at them God so ouer-ruled it that against his owne intendment he became a member of the true Church thereby Secondly the sinnes of Gods chosen why a man would thinke that they should tend directly to the hurt and damage of the Church yet God doth so ouer-rule the sinnes of his chosen as that he makes them causes of the being of the Church Thus God ouer-ruled the sinne of Saul in persecuting the Church to the making of him to be of the Church Act. 9.4.5 Thirdly the falling away of others from the faith is sometimes ouer-ruled by God to bee a cause of the raising of others to bee of the Church And this is the estate of vs all at this day the Iewes they fell away and through their fall saluation is come to the Gentiles as the Apostle shewes Rom. 11.11 Fourthly persecutions of the faithful that is so ouerrul'd by God as that it is made helpefull to the being of the Church Why what is more hurtfull to the Church euen to the destruction of it than this And yet this is sometime so ouer-ruled by God as against its owne bent and intendment it is a cause of the being of the Church for the cruelty of the Persecutors makes those that are of any humanity to detest them and their courses as also the constancy and holinesse of the Martyrs that are persecuted won the hearts of many euen of strangers yea of their aduersaries many times to the truth Examples of this wee haue had at home in our owne Land When were there euer more fruitfull times of the Churches increase in this Land than in Queene Maries bloody dayes at least euer since by occasion of those persecutions Lastly sometime the scattering of the Church in time of persecution is occasionally by the ouer-ruling hand of God a meanes of scattering the seed of the Word into many places and so of causing many Churches as in Act. 8.4 there was great persecution and the Word was scattered abroad what could hurt the Church more than this Yet this was so ouer-ruled by God as that hee made it a meanes of the propagation of his Church in many places whereas before it was in Iudea onely by this meanes it is come into Samaria too But all these are by-causes and therefore wee doe onely point at them and so passe them by yet this is worthy herein to bee taken notice of the wonderfull power wisdome and mercy of God that brings light out of darknesse and makes whatsoeuer pleaseth him euen besides and against its owne bent and intendment seruiceable meanes for the being of his Church The other sort of causes which were the first are such as cause the Church directly and of themselues and these are more proper and materiall than the other First then take the Church in a comparatiue sense as it is compared to a building and so the causes are to be apprehended thus As a building hath foure principall causes so hath the Church first in a building there is the foundation secondly the builders thirdly the matter of the building fourthly the forme So in Gods Church there is these foure causes of it first the foundation and that is Iesus Christ 1 Cor. 3.11 Other foundation can no man lay than that which is laid which is Iesus Christ and metaphorically the Prophets and Apostles as they teaching Christ 1 Cor. 3.10 As a skilfull master-builder I haue laid the foundation saith the Apostle Ephes 2.20 and are built vpon the foundation of the Prophets and Apostles Christ Iesus being the head corner-stone c. Secondly the builders and they are the Teachers for so they are called 1 Pet. 2.7 The stone which the Builders refused c. that is which the Iewish Teachers refused And 1. Cor. 3.10 the teachers are called Master Builders Thirdly the matter of the building and they are Saints by calling liuing stones for so the faithfull are called 1 Pet. 2.5 liuely stones a spirituall house And in the 1 Cor. 3.9 they are called Gods building Lastly the forme of the building and that is the laying and the coupling of the faithfull together Ephes 2.21 22. In whom all the building coupled together groweth vnto an holy Temple in the Lord in whom yee are also built together to be the habitation of God by the Spirit And thus the Church is to be apprehended in a comparatiue sense as it is compared to a building Againe take the Church absolutely in it selfe and then it hath an efficient cause an instrumentall cause a materiall cause a formall cause and a finall cause First it hath an efficient cause from which it hath her being for that is the efficient cause of a thing from whence a thing hath that being which it hath Now the efficient cause from whence the Church hath her being is God himselfe he is the Author of it Act. 2.47 The Lord added to the Church c. so that God himselfe is the efficient cause of the Church Secondly the instrumentall cause or meanes of the being of the Church and they are of two sorts either outward or inward outward as first the Ministers of God they are the instrumentall causes whereby we are brought to beleeue as in the 1 Cor. 3.5 and these are sometimes ordinary sometime extraordinary ordinary that is when they haue an ordinary Calling as most Ministers if not all haue in these dayes extraordinary that is then when they are extraordinarily called as the Prophets and Iohn Baptist and the Apostles were The next outward instrumentall cause of the Church is the Word Ioh. 20.31 These things are written that ye might beleeue 2 Thes 2.14 whereunto he called you by our Gospell And in the 2 Cor. 5.19 both these outward instrumentall causes of the Church are laid downe together God hath committed vnto vs saith the Apostle the Word of reconciliation Then the Sacraments they are the next outward instrumentall causes or meanes of the being of the Church and first Baptisme Rom. 6.4 Know yee not that all we that haue been baptized into Christ haue been baptized into his death And the Lords Supper 1 Cor. 10.16 The Cup of blessing which wee blesse is it not the Communion of the blood of Christ The Bread which we breake is it not the Communion of the body of Christ By Baptisme we are made members of
Christs mysticall Body and by the Lords Supper we are nourished in this Body which is his Church Now all these three outward meanes are laid downe together Matth. 28.19 Goe teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Goe that is spoken to the Apostles Teach there is the Word and Baptize there are the Sacraments one exprest the other implyed These are the instrumentall causes without vs. Now the instrumentall causes within vs are first repentance Act. 11.18 God hath granted to the Gentiles Repentance to life Secondly faith Act. 15.9 And he put no difference betwixt vs and them after that by faith he had purified their hearts And lastly and principally Gods Spirit that is the testimony of Gods Spirit in our hearts whereby we are perswaded of Gods loue and fauour 1 Cor. 2.12 We haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen to vs of God And all these sixe instrumentall meanes inward and outward are laid downe together in the second of the Acts in the case of the first Church that was planted after our Sauiours Ascension from the fourteene verse to the six and thirtie there is their Minister and the Word his Sermon Then Peter life vp his voice c. Then there are their Sacraments first Baptisme in the 38. and 41. verses Then they that gladly receiued the Word were baptized c. and the Lords Supper in the 42. and 46. verses and they continued in the Apostles Doctrine and fellowship and breaking of bread c. there are the outward causes So likewise the inward as first there is Repentance vers 37. and 38. They were pricked in their hearts then secondly there was Faith too as in the 41. and 44. verses They that gladly receiued his Word and all that beleeued c. And lastly there was the Spirit of God for in the seuenteenth verse it is said that it was prophesied before of them that God would powre out his Spirit vpon them And in the 38. verse the Apostle bids them repent and be baptized c. and yee shall receiue the gift of the holy Ghost so that they repenting and beleeuing did receiue the gift of the holy Ghost So these are the instrumentall causes or meanes of the being of the Church The next cause is the materiall cause and that is the people of God Saints by calling 1 Cor. 1.2 The members of the body of Christ 1 Cor. 12.27 Citizens with the Saints c. Ephes 2.19 As members are the matter of the body and Citizens the matter of a City so the members of Christ are the matter of the body of Christ which is his Church Fourthly the formall cause of the being of the Church and that is inward and outward that which is inward is the effectuall calling and gathering of Gods people to Christ when the faithfull are perswaded in their hearts to beleeue and obey the Gospell of Christ the outward formall cause that is their ioynt and publike profession of the sauing faith and the outward communion that they hold in the meanes of grace both for duties of piety to God and of charity each to other yee shall find both these in the case of the Church at Ierusalem Act. 2. first their effectuall calling which is their inward formall cause that is laid downe in the 37 38 41 and 44. verses they were pricked in their hearts repented baptized added to the Church c. there is their effectual calling Their outward formall cause that is set downe in the 41 42 44 45 46. verses They continued in the Apostles Doctrine and fellowship c. and had all things common c. there is their ioynt and publike profession of the sauing faith and their outward communion These are the materiall causes of the Church Lastly the finall cause of the Church which is the end of a Church and that is to bee considered in many respects first in respect of Gods glory that some of Adams seede might glorifie the Lord God here in his Church by beleeuing obeying calling vpon him and hereafter in heauen singing euerlasting prayses to his glory Rom. 9.23 That he might declare the riches of his glory on the vessels of mercy which he hath prepared to glory Secondly the finall cause of the Church is in respect of the faithfull themselues and of their saluation and glory for God will not haue all mankinde cast away as they well deserued but some he would haue of his free grace and mercy to obtaine saluation and glory by Iesus Christ 2 Thes 2.14 and to receiue the end of their faith which is the saluation of their soules 1 Pet. 1.9 Thirdly the finall cause of the Church is in respect of the truth of God that the same might be embraced and maintained and kept aliue on earth that some men might not onely know the truth but beleeue it and liue in the obedience of it and also that the Scriptures the records of truth might be safely preserued first that the body of the Scriptures might not bee mangled or torne by Heretikes secondly that the sense of the Scripture might not bee depraued by the enemies of it lastly that the Scriptures might not bee as a sealed booke but that there might bee some on earth to interpret it and to teach it and that it might be openly taught and practised on earth this is one end of Gods Church Fourthly the finall cause of the Church is in regard of the wicked that they might bee left without excuse when as the pretious truth of God is propounded to them by his Ministers and by his Church and when as they denie it as false or contemne it or at least carelesly neglect it as a vile thing not worth hearkening to that then they might iustly perish in their owne wilfulnesse Thus you haue heard concerning the causes of the being of the Church both of those that cause it directly and of themselues and also such as cause it not of themselues directly but onely as by the way being ouer-ruled by God to that end Wee will draw it into an Obseruation Doctr. we heard first that God is the efficient cause of his Church and all other causes are from him he note then is this That howsoeuer there bee many things in the world which concurre and haue a great hand in the causing and constituting of a Church yet the cause of all causes is the Lord himselfe and indeed he is all in all in it this is so in all other things that God is all in all in them specially it is so in the Church as first that being more specially respected of God than any thing else and secondly as the Church depending more neerely vpon him then any thing else in the world Ephes 4.6 the Apostle speaking there of the Church saith There is one God and Father of
Hezekiah sent forth messengers throughout all Israel and Iudah with godly letters for the keeping of the Passeouer and the wicked laughed them to scorne but the Text notes in the twelfth Verse that the hand of God was in Iudah so that he gaue them one heart to doe the Commandement of the King The King might haue commanded long enough yet if God had not giuen the people a heart they would neuer haue obeyed him so that all other meanes are vtterly voide yea nothing without God 1 Co. 3.7 Neither is he that planteth any thing nor he that watereth but God that giueth the increase Now if God giues vs these outward instrumentall Causes of the being of his Church hee giues vs the inward much more as Repentance and Faith and principally the chiefe of all Gods Spirit is giuen vs meerely and freely of God 2 Cor. 1.22 Who hath also sealed vs and giuen vs the earnest of his Spirit in our hearts So that wee see the instrumentall causes of the Church both inward and outward are of God So also the materiall cause that is of God too 1 Cor. 3.9 Ye are Gods building saith the Apostle The formall cause that is of God also the outward formall cause which is our ioynt and publike profession of the faith 1 Cor. 12.3 No man can say that Iesus is the Lord but by the holy Ghost specially the inward formall cause is of God 1 Cor. 1.9 Wee are called of God to the fellowship of his Sonne Iesus Christ Lastly the finall cause that is of God too Gods Word labours husbandry ordinances Church c. are not onely of and from him as he being the efficient cause of them but also for him and his glory as he being the finall cause of them So likewise if we cast our eyes on the by-causes of the Church God is all in all euen in them too yea extraordinarily in these so that hee seemes rather to haue a greater hand in these than in the rest that God should make persecution which tends of it selfe to the destruction of the Church to bee a cause of the being of the Church this then shewes that God is all in all in causing his Church So much for the Reasons The vses are these First Vse is for instruction to teach vs Vse 1 that seeing the Lord is all in all in causing his Church then let him be reuerently and ingenuously acknowledged so to be And in that respect First let such congregations as haue tasted Gods bounty in this kind ascribe all the honour and praise and glory of that their blessed state to him alone and that which I say of whole congregations let euery one in particular practise and that both for the congregation and specially for himselfe We must not dote on the meanes though they be singular helpes vnder God the Ministers gifts nor any other thing the Church hath it must not bee doated vpon It is true that wee must esteeme highly of them and labour for the good of them and acknowledge what benefit we haue receiued from them and be thankefull to them yet still I say it is all the Lords doing and let him haue all the glory of them and if euer there should such a presumptuous thought come into our heads of doating vpon them we must euer haue that in a readinesse in our minds which the Apostle speakes 1 Cor. 3.5 They are but ministers by whom we beleeued let God haue the honor and praise of all that the Church hath for it is all his doing Secondly as this should stirre vs vp to thankfulnesse for the good we haue already receiued so it should stirre vs vp to prayer and continuall calling vpon God that he would bee pleased in his good time to afford the meanes of his Church where they are wanting And that where they are there God who is all in all in his Church would bee pleased to confirme increase and continue them for euer that so he may haue a Church there to the worlds end Alas what is it to haue care for our selues onely as Iosiah had Lord saith hee let there be peace in my dayes but we must haue a care of our posterity and pray that God would continue his Church to them too and this is a necessary duty both for Ministers and People and that each for himselfe and one for another the Minister hee is to pray for himselfe that the Lord would open his mouth and sanctifie his heart and affections that he may preach powerfully and effectually and for the people that they may bee teachable and tractable humble willing and ready to vnderstand and beleeue obey and practise that which they are taught And so likewise the people they are to pray for their Minister and for themselues too that God would open their Ministers mouth and sanctifie his heart and affections that he might preach powerfully and effectually to them and also that they might haue teachable hearts ready and willing to heare and to obey and that God would water their hearts with his Spirit that they may be fruitfull Thirdly this should stirre vs vp to vse the meanes profitably which are the causes of the Church let them not be vnprofitable towards vs much lesse let them bee contemned of vs but let vs make a good vse of them as of Gods speciall ordinances which hee will surely reuenge if we contemne them Doth the Lord bend himselfe wholly and all his forces as it were to make vs vnderstanding wise and obedient and to bring vs to himselfe and shall wee neglect so great saluation and not make vse of it to bee brought vnto God Doe not receiue such a pretious grace of God in vaine but embrace it take the opportunitie of it now is the accepted time now is the day of saluation now God stands at the doore and knockes now the Table is prepared the victuals are ready and the Guests are called therefore let vs now quicken vp our selues let vs take hold on the promise of Grace and let vs receiue the Word not as the word of man but as it is indeed the Word of the eternall God powerfull to saue vs if we beleeue and obey it or else if wee refuse and contemne it powerfull to condemne vs and to cast vs headlong into hell Vse 2 The second vse is matter of comfort to vs seeing God is all in all in constituting his Church then it assures vs of the welfare of the Church it shall goe well with the Church although Satan bend all his forces against it though the wicked maligne and persecute it God is for it who can be against it It is of God and therefore it shall stand in despight of Satan and all his forces It is God that plants his vine who can roote it out He makes a hedge about it who can breake it downe Yea God is a wall of fire about his Church therefore whosoeuer comes neere to hurt it shall be consumed
answer we haue not our calling from the Church of Rome but from other ministers professing the same faith with vs as they haue Answ this might be a reason against Luther and other Ministers that had their calling in the Church of Rome Obiect it can be none against vs. Yea but say they Answ it came through their hands at first I answer that is nothing to vs many good things may come through theeues hands when the Arrian heresie spread it selfe ouer the world many Ministers came through their hands and therefore if this were a good Argument to proue wee were not a true Church then there should bee no true Church since the Apostles dayes But if wee had had our Calling from the Church of Rome I doe not see but that those Ministers that were ordained by the Church of Rome are warrantable and lawfull but I am sure ours now is lawfull if euer there were any since the Apostles death Yea but say they you haue no couenant made betwixt you and God Obiect I answer yes we doe make a couenant with God in Baptisme Yea but you were not gathered by the Word but compelled by a Proclamation in the beginning of Queene Elizabeths Raigne I answer Yes wee were gathered before in King Henery the eighth Answ and King Edward the sixth dayes so that this Proclamation was but a restoring of vs to our former estate as it was in the daies of Hezekiah 2 Chron. 30.5 where the people were restored to religion by the Kings Proclamation and this compulsion by the Proclamation was but to the outward meanes But now in our times there is no such compulsion but men are gathered by the word therfore this is vnseasonably applied to vs. Yes saith Ainsworth It is so still I answer If it be so that we are still compeld it is but to the outward meanes as I haue said but yet so many of vs as since the preaching of the Gospel doe voluntarily ioyne and enter couenant with God and the faithful are euen by our Aduersaries confession true members of a Church and therefore consequently such are a true visible Church Or else secondly they say If wee haue the meanes yet we haue not the successe Yes we haue the successe too for many of vs feele it and taste it to our singular consolation many of vs are conuerted Answ comforted instructed confirmed c. in our Church yea many of themselues were conuerted here amongst vs which is a manifest argument of our warrantable calling in that we haue experience of Christ that speaketh in our Ministers not weake but mighty in vs 1 Cor. 13.3 Or thirdly they say it may be effectually sometimes but it is not ordinarily effectuall I Answer What is more ordinary For first we haue many conuerted amongst vs and secondly this is dayly done and thirdly by these meanes that we haue amongst vs the preaching of the Word and fourthly this is as vsuall here as in any visible Church yea I dare vndertake that our Church is as fruitfull in gathering people and begetting Children vnto God as euer any Church was since the Apostles dayes they indeed had an extraordinary Calling and so an extraordinary successe which we must not looke for but ours is ordinarily effectuall for it is wrought vpon many and that day by day and also by the power of the meanes which is amongst vs and also as vsually as in any Church since the Apostles times And therefore ours must needs be a true Church therefore let none of vs entertaine any such thoughts into our heads as to thinke wee haue not the causes and meanes of a true Church amongst vs or that they be not effectuall to our conuersion and saluation or that they be not ordinarily effectuall But let vs blesse God for the means and the successe which daily they haue amongst vs lest for our vnthankfulnesse God depriue vs of them and turne from vs as he did from the Iewes and take his Church and presence from amongst vs. The eleuenth Lecture of the Church HAuing acquainted you already with the definition as also with the Causes of a true Church It remaines that we proceed in the third place to speake as we propounded of the members of the Church For whereas the visible Church is compared to a Body and every body consists of diuers parts and members framed and ioyned proportionably together if therefore wee would exactly know the body of a true visible Church we must be well instructed touching the parts and members of the same for the presence of the members proues the presence of the body looke where the members are there likewise is the body also And the state of the members well considered instructs vs rightly to esteeme of the state of the body for the body is to be accounted sound or vnsound accordingly as the members thereof are affected Now when we speake of the members of the Church we may as well vnderstand the head as the other parts for in a generall sense the head is as well a member as the rest of the parts of the body or else we may speake of all the other parts besides the head for so in a more strict and particular sense the head and the members are opposed against each other as they being diuerse from the head and the head from them Now because we desire to carry the matter fully before vs as neere as we can therefore we will speake of this body in the generall sense as including both head and members too First of the head for that being the chiefe and principall member is first and principally to bee spoken of specially in this case the head being here infinitely greater and more excellent than all the body besides and therefore first of that That which we will speake of in this point we will contriue into these three heads First that the visible Church must haue a head secondly that it must haue one head thirdly that this head is Iesus Christ and hee alone First that the Church being a body must haue a head for so in the first place the course of nature requires it for in the course of nature a headlesse body is a monstrous body imperfect without forme fashion life or gouernment Secondly as the course of nature requires it so the necessity of the Church requires it for the Church must be endued with spirituall life therefore it must haue a head to conuey life into it Thirdly the wisdome of God requires it for God is the God not of confusion but of order in all his works specially in his special workmanshippe that is his Church What a confused heape of stones would a Church be if it had not a head corner stone to hold all the other stones together euery one in his due place and what a disordered Assembly would the Church be if the members were without a head to order it and to releeue it Secondly as
the Church hath a head so it hath but one head for as a Body without a head is a monster in nature by defect so likewise if there bee two or many heads to one body it is a monster in nature by excesse Now the Church is but one body and therefore must haue but one head Thirdly this our head is Christ Iesus and hee alone for seeing the Church is his owne body therefore hee alone must bee the head if wee shall assigne any other to bee the head of the Church being Christs Body it is as if we should take the body of a man and set vpon it the head of a beast and so should be a body against nature for as a body without a head is a Monster in nature by defect and as a body with two or many heads is a Monster beyond nature by excesse so for a body to haue a head of another kind is against nature is as monstrous as either of the other therfore the Church being the body of Christ must haue Christ alone to be the head of it And thus the way is beaten out plaine to this naturall Obseruation which followeth Doctr. Namely That our Lord and Sauiour Iesus Christ as hee is most truly and properly the Head of the Church in generall that is of the whole company of the Elect which are his true mysticall body as we haue taught before so proportionably hee is also the Head of the true visible Churches that is of all Congregations in the World professing openly the sauing Faith For the clearing of this point wee must heare call to minde two things of which wee haue heard before First that there are some things affirmed in Scripture which are principally spoken of the inuisible Church but proportionably are to bee vnderstood of the visible the whole taking the name of the better part and so this is to be vnderstood here For when it is said simply that Christ is the Head of the Church it is meant principally of the inuisible Church and yet is proportionably to bee vnderstood of the visible Church because some of those members that are in the visible Church are also of the inuisible vniuersall Church the whole taking denomination of the better part And therefore I doe not say in the obseruation that Christ is simply the Head of a visible Church but proportionably because there are some in the visible Church that he is the head of The second point that we are here to call to mind for the clearing of the obseruation is this that the visible Church is either vniuersall or particular The vniuersall is the whole Company of those that professe the sauing truth through the world from the beginning to the end thereof a particular visible Church is a Company of those that ioyne together in the profession of the same sauing truth in some particular place and time c. Now therefore when I say Christ is the Head of a true visible Church I meane chiefly and most properly the vniuersall visible Church not but that it may be affirmed also of euery particular visible Church yea and of euery member too that is so farre forth as it is a member of Christ and Christ the Head thereof as the head is the head of the right side as well as of the left and of the hand too as well as of the whole body yet not simply and by way of appropriation but together with the rest of the members by way of participation and communication that is as being a member with the rest of such a body so all particular visible Churches from the beginning to the end of the world are indeed but one body though diuers in time place and other circumstances yet in the profession of the sauing truth they are but one and the same in generall And Christ is the head of the whole vniuersall visible Church and also hee is the head of euery particular visible Church but that is onely by way of communication as that particular Church concurres and participates with other particular Churches in the vniuersall visible Church simply in it selfe Christ cannot bee said to bee the head of one particular visible Church for then we should make many heads and many bodies as the head cannot be said to bee the head of the hand simply by it selfe but by way of concurrence with the rest of the members therefore when we say Christ is the head of a particular visible Church wee must vnderstand it in common as all particular visible Churches are members of that body whereof Christ is the head The Apostle makes this plaine in the 1 Cor. 12.27 Yee are the body of Christ and members for your part they are the body of Christ in some sense and yet in some sense they are but members and in both these senses they haue Christ to be their head Consider the Church of Corinth in it self and it is a body consider it in the generall with other particular Churches and it is but a part of the body I note this the rather to preuent an obiection ready to bee made against this truth which is That if Christ bee the head of euery particular visible Church in England and France c. then either there are many Christs because there are many bodies or else there is but one head to many bodies both which are absurd but Christ is the head of euery particular visible Church proportionably that is as that particular Church is a member of the vniuersall visible Church and so much shall serue for explication Now we come to the proofes That Christ Iesus is the Head and the onely Head proportionably of a true particular visible Church In Ephes 1.22 the Apostle saith God hath appointed him ouer all things to be the Head to his Church I grant that this is spoken principally and properly of the Church vniuersall for that is the onely body that is in all respects fitted and equalled to the head and the head to it Yet it holds consequently and by proportion of the visible Church for that is therefore called a Church because it is presumed that there were at least some faithfull and elect of God amongst them yea the Apostle seemes to speake it with reference to that particular Church of Ephesus whom he calleth Saints in the first verse and it could be no comfort to them to know that Christ is the Head to his Church vnlesse it were intended that they were a part of his body And so likewise Ephes 4.15 16. Christ is said to be the head of his body Now what body is that but onely that body spoken of in the 11. and 12. verses where his Ministery is publikely exercised and that is a true visible Church So in Ephes 5.23 Christ is the head of the Church and the Church is his body that is spoken principally of the inuisible Church but is proportionably to be vnderstood of the visible for the
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
Church So that in Ioh. 21. where our Sauiour saith three times to Peter Feede my sheepe c. What a slight ground is this to build the headship of the Church vpon And if they aske then why Christ should thus presse it vpon Peter so often The Fathers answer them that it is onely a speciall charge binding to Duty not any vniuersall authority or iurisdiction pressed thrice vpon him for his former threefold deniall of Christ that so hee might be the more carefull for the time to come else the charge is alike to all the rest of the Apostles for shall wee think that any of them were not bound to feede the sheepe of Christ as well as he The Apostle giues this charge to all Ministers 1 Pet. 5.2 Feed the flocke of God c. Yea but Peter is the Rocke and vpon this Rocke Christ will build his Church Matth. 16.18 I answer if the Church were built vpon Peter then it was either built vpon his person or vpon his Confession but it was not built vpon his person for then when he died the Church must haue failed too Therfore the place must be vnderstood of Peters confession or of his faith or of that Christ which he confessed Christ built his Church on the confession of Peters faith because himself was the substance of his confession c. Peters confession of his faith is the Rocke in making knowne the Church But Christ himselfe is the Rocke as being the substance of that his confession so that the Church is not built vpon Peters person And if it had what is that to the Pope Vnlesse they can proue these two things First that Peter sate at Rome as head of the vniuersall Church secondly that hee intended to leaue his headship to the Pope of Rome and to none other which is a meere fancie and deuice of their owne braine for which they haue no colour So then Christ neuer gaue Peter much lesse the Pope this headship Secondly as Christ neuer did giue it so he saith expressely he neuer will giue it Luk. 22.25 26. Our Sauiour saith to his Disciples that it was enough for the Gentiles to be Lords and to raigne one ouer another but it shall not bee so amongst you saith he so that Christ checks them for hauing but a conceit of superiority so far is he from giuing it to any of them Further this being a great part of Christs glory as he is Mediator to be head of his Church hee will not giue it to any other Isai 48.11 My glory will I not giue to another And as Christ neuer gaue this nor meant to giue it to any other so no man is able to weeld or sway it no more than any one temporall Gouernor can rule all the Kingdomes in the world no this power is reserued onely to him that made the whole world and all things therein So that we see they ouer-reach in saying the Pope is the head of the vniuersall visible Church Secondly they ouer-reach as far in saying he is the head if you aske them what head they meane They will say onely a ministeriall head vnder Christ heere is some shew of modesty But aske them further what power they ascribe to him And then they bewray themselues for they say that the gouernment of the whole Church through the world depends on him that he hath power and authority to iudge and determine of all causes of Faith and Religion to rule Councells to order Bishops and Pastors to excommunicate and to suspend and to inflict other penalties vpon offenders yea whatsoeuer concerneth either preaching of Doctrine or the practice of Discipline in the Church of Christ the power of gouerning in all such causes they say lies in the Pope Is this to be a ministeriall head This is rather to be an absolute supreame head If by head they meant onely some chiefe Gouernour the name head in that sense might agree to some one man in respect of some one particular place for so the Scripture vseth the word in other cases in the 1 Cor. 11.3 The man is the womans head c. But neuer in this case for a man to be the head of the whole Church This transcendent power by them ascribed to the Pope is a great part of Christs owne power and can neuer agree to any man in the world for Christ is the onely Doctor of his Church Mat. 23.8 10. How then can the Pope determine all matters of faith and religion Is not this to make him a great Doctor yea the onely Doctor No say they for hee doth it but vnder Christ But he doth it of himselfe if the Pope in controuersies would take Christs booke and vse prayer to God for direction therein and in humility and sincere loue of the Truth would examine euery cause and so iudge there were some hope that he would doe many things well and that he would iudge rightly as in Christs stead and so honour his Master and doe good seruice to the Church But first he takes no such course but mingles with the word and vseth his owne Canons in stead of the word and he is so farre from vsing prayer to God for direction as that he presumes the truth is tyed to his Chayre and therefore that he cannot erre in any of his Sentences likewise hee is sinisterly affected to the Truth framing it to the state and practice of his owne Church and accordingly hee iudges and pronounces Secondly if he should take the former course yet his reach is not infinite hee cannot iudge rightly in all causes of faith and religion for no one man that euer was Christ Iesus onely excepted and his Apostles that was able to iudge of all Truth Therefore euery Pope in particular must be at least as one of the Apostles nay he must be as Christ is For if the Apostles could doe it yet they had fellowes Paul as well as Peter could do this But the Pope is without any fellow yea he will take vpon him to iudge of the Apostles owne Doctrine and writings so that though he pretends to be Peters successor only yet vpon the point he takes on him to be Peters Master euen to be Christ so proues himself to be very Antichrist yea and he not onely takes vpon him Christs Office but he takes his name vpon him also hee calls himselfe the chiefe Shepheard which name is proper to Christ onely 1 Pet. 5.4 What is this but to step into the throne of Christ But they except against vs and say doe you finde fault with vs for saying the Pope is the head of the Church Why you your selues make the King supreame head of the Church I answer how do we say the King is the head of the Church as they say the Pope is No but wee say the King is the head of the Church within his iurisdiction to see Gods religion maintained Answ and to see the
Church gouerned by the word not else And in this sense the good Kings both of Israel and Iudah were alwaies the head of the Church not in deciding matters of Faith and Religion for that Gods Word decides But this word Head of the Church must be warily vsed because it is not found in the Scripture but chiefe Gouernor is and therfore in that sense the King may be said to be head of the Church within his dominions because vnder Christ he is chief Gouernor Secondly they except say the vniuersal visible Church hath a visible head Now where is this visible Head Christ is not visible I answer Yes Christ is visible for first though he be not actually seene in this dispensation of time yet he may be seene If the King after he is crownd should keep himself in his Closet all his life time yet hee is a King and a visible King too though he be not actually seene of his subiects So Christ he is the King of his Church and is now in heauen where the Saints see him and where wee shall see him too and that with these eyes of ours and therefore he is visible though he be not actually seene of vs now Secondly I answer that in some sort he is visible daily in his Church in the Word and in the Sacraments especially in the Lords Supper in these Christ is amongst vs and in our sight crucified Gal. 3.1 Thirdly hee was once visible and seene on earth for many yeeres and shall bee seene by euery eye at the last day and that as the head of the Church Fourthly his Ministers together with lawfull Magistrates doe in some sort visibly represent him amongst vs. So that Christ and not the Pope is the head of the visible Church though he be not actually seene euery day amongst vs. And so much for the first Vse The second Vse is matter of comfort to Gods Church in Vse 2 that Christ is their head and that many wayes First it shewes the excellency of the Church secondly the neerenesse it hath with Christ lastly it shewes the safety of the Church First it shewes the excellency of the Church for seeing it hath such a glorious Head as our Lord Christ is therefore the body must needs be glorious too the greatest Kingdomes and Monarchs in the World come infinitely short of the excellency of the Church euen as farre as their Gouernors come short of the excellency of Christ that is as farre as mortall and sinfull man comes short of the eternall and blessed Sonne of God As Christ hath a Name aboue all names to bee the Head of heads that is the most excellent and glorious head so hath the Church in her measure a name aboue all names the body of bodies the most excellent and glorious body in the World Secondly it shewes the neere coniunction the Church hath with Christ and is matter of comfort to the Church in that respect There is no coniunction so neere as this let any or all the Societies in the World shew me such a neere coniunction betwixt them and their Gouernours as is betwixt Christ and his Church Seruants haue their Lords Companies their Masters Cities their Maiors Subiects their Kings Sheepe their Shepheards c. yea but the Church hath Christ to be her head and this is the neerest coniunction that can be Other Gouernours of other Societies those that are vnder them or conioyned with them in the same Company may haue hurt and yet they not know of it or if they know it they doe not affect it at least if they doe affect it it is but for conscience of their place onely But Christ knowes the harmes and wrongs that are done to his Church and affects them as done to himselfe Act. 9. Saul Saul why persecutest thou me saith our Sauiour he tooke the iniury that Saul offered to his Church as done to himselfe And of necessity Christ must needs be sensible of the harmes done to his Church as the head is of the hurt done to the body It is imposible but that the head should be sensible of the hurt done to the body and that in regard of it selfe as well as of the members This the Church considers and receiues inestimable comfort by the consideration thereof for by this they are assured of Christs neerest presence to them in their afflictions by meanes of this neere coniunction and also they are assured that he will releeue them of the wrongs and iniuries done vnto them and reuenge them on their enemies as done to himselfe And also he will mercifully recompence all our releeuers as if they had releeued him on earth in his greatest extremity This point is maruellous comfortable to all such as know themselues to be liuing members of his body the Church Thirdly this is matter of comfort to vs in regard of our safety which wee haue by meanes of this neere coniunction Christ is our head therefore we shall be safe the gates of hell shall not preuaile against vs we are builded vpon the Rocke and that Rocke is Christ and they shall neuer preuaile against vs if they can preuaile against Christ then they may preuaile against vs too but the one is impossible and so is the other too Secondly it assures vs that we shall preuaile against them nay it is past doing for it is done already for Christ our head hath ouercome the World the Diuell and all the powers of darknesse the head being aboue water the body cannot possibly be drowned I haue ouercome the World saith our Sauiour Thirdly it assures vs that certainly we shall liue and reigne in heauen for where the head is there the members shall be also Ioh. 17.24 yea wee are already by communication with him in heauenly places Ephes 2.6 because he being our Head is there already The third vse is for instruction that seeing Christ is the Vse 3 head of a true visible Church then we must labour so to esteeme him and to beleeue in him to reuerence him and to obey him as our head First therefore seeing it is the nature of the head to conuey life sense and motion to the Body let vs therefore waite vpon our head Iesus Christ and call vpon him for his life and Spirit and for his direction in all our actions both for matter of Doctrine and manners and discipline too and also let vs defie all other directions and all other counsels that doe not agree either particularly or at least in the generall with his reuealed will all directions therefore that are against Christ and against his Word though it were brought to vs by an Angell from heauen we must not receiue it but stand at defiance with it and we must submit our selues intirely to the Scepter of the Word and Spirit of our Head Christ It was Israels peruersnesse 1 Sam. 8.7 and the Iewes wilfulnesse Luk. 19.14 that they did refuse to haue Christ to be their head
notwithstanding because that by the sweetnesse of that little Religion they haue they are whetted on to an hunger and thirst after more and doe vnfainedly seeke and desire to be further partakers of the Churches Communion therefore they are in respect partly of those beginnings and tastes which they haue of Religion and partly of those desires to be further partakers of the Churches communion they are I say in this respect true members of the visible Church by right though not by possession of this sort were those in the primitiue Church which were called Catechumeni or Nouices that began to be instructed in the grounds of Religion that vpon their further growth and fitnesse they might soone after bee made partakers of Baptisme and so become members by possession It is in this spirituall building as it is in the building of a materiall Church which is built of stones whereof some are layd already and so are parts of the Church by possession others are onely taken out of the Quarry and are vnder the workemans hand in fitting and preparing for the building and are not yet placed within the building as the others are and so are no parts by possession yet these stones because they are not onely appointed but also being in the Workemans hand a fitting for the building therefore they haue a place by right in the building So likewise it is in the spirituall building of the Church there are some members that are placed in the Church already and so are members by possession of which we shal speake in their due place others there are that are a fitting and preparing vnder the workmans hand that Faith may be wrought in thē that so they may afterward be baptised become members of the church by posession as it was with those Nouices in the primitiue church Now that these are members by right before they are baptized the reason is very good for put the case that these should dye before they bee baptized shall we say they are damned or that they died out of the Church God forbid But rather we must say that they died within the Church though not by possession yet by right and so were saued A third sort that are members by right though not by possession are the seed of the faithfull that die before they can be conueniently baptized I say before it can conueniently be had for if it be neglected or contemned where it may conueniently be had it is sinne but if it cannot conueniently be had and so they die before they bee baptized these are members by right though not by possession they haue no possession among the members of the Church because they are not baptized yet being borne within the Couenant wee are charitably perswaded that they are a holy seed and we must acknowledge them to haue a right among the members of the visible Church A fourth sort are those that haue true repentance and faith in Christ begotten in them in an extraordinary manner as amongst the Turkes and Infidels but yet doe not know any other to ioyne with them nor for them to bee ioyned with if they did know any such and might conueniently ioyne with them they would of these we are charitably to be perswaded that they are members by right though not by possession Lastly there are some that haue been possessed as members of the Church and yet either of their owne accord haue made a voluntary separation and so haue dismissed themselues as Schismatikes doe or else they are excommunicate by the Discipline of the Church and so are dispossessed by others for some sinne these afterward if they repent of their schisme or of their sinne and desire to be restored into the Church againe though they die before their second admission yet still we are charitably to bee perswaded that by right they are members of the Church though not by possession The second Branch is that some are members by posfession and not by right and they are such as are baptized and planted in the Church already but haue no true right nor title to it for after they haue gotten to be members by possession they grow lewde and profane in their liues and so by right they are no members of the Church They are so but by intrusion and vsurpation and haue gotten possession by colourable and fraudulent meanes pretending to bee that they neuer were that is that they are true beleeuers when indeed they are not nor euer were such for if they were they would bring forth better fruits Of these there are two sorts notorious offenders and secret hypocrites First notorious offenders such were the sonnes of Eli 1 Sam. 2.12 17. they were members of the Church by possession but they were such notorious wicked men so that they made the offering of the Lord to be abhorred therefore they were not members by right And such are many amongst vs that were baptized in their infancy but when they are of yeares they shew themselues openly prophane and of dissolute liues their Baptisme giues them possession but their prophanenesse and dissolutenesse of life vtterly disables them from hauing any right at all in this body for if they had their right they should bee turned out But you will say So they are cast out when they are once knowne to bee such and then they are not members by possession neither I answer It is true they are so where matters are carried as they ought to bee but yet sometimes the Church is in a weake case and hath not this power their hands are tyed and they cannot doe it or else if they haue power sometime they are negligent and do not exercise that power they haue or if they be forward in it yet at least there must be a time for admonition betwixt their discouery and casting out and so still for a time they are members by possession but yet not by right In the second place there are some secret hypocrites that are members by possession but not by right and these are all such as are baptized and accordingly goe on in an outward conformitie to the lawes and gouernment of the Church in outward shew as well as true beleeuers but yet are not such for within they are full of wickednesse and haue not that true faith in their hearts which outwardly they professe like to Iudas that profest himselfe to be one of Christs Disciples and a member of the true Church and outwardly carried himselfe as a true beleeuer but yet within he was a diuel and a child of perdition no member of the Church by right though he were by possession It is with them in this case as it is with a man that wrongfully possesseth an house all the while that it is not discouered he is accounted the true possessor of that house but afterward when it is proued he is not so then he is thrust out so that though he had possession yet he had no right to
it so these hypocrites professe themselues outwardly to bee true members by possession and are so accounted of others yet they are not that within which outwardly they professe and therefore are no true members by right Thirdly there are some that are members both by right and by possession too and so are onely the faithfull that make profession of the sauing faith and none but they Rom. 10.10 If they beleeue with the heart and confesse with the mouth they are true members for faith giues vs right to be true members of the Church and the outward profession of this faith giues vs possession of it so that onely the faithfull making profession of their faith are true members of the visible Church by right and by possession I will giue you an instance of all these kinds of those that are members by right and not by possession and also of those that are members by possession and not by right lastly of those that are members both by right and by possession In Matth. 21.29 there is a Parable of the two sonnes the eldest sonne hee was bid to goe and worke in the Vineyard and he said he would not but afterward hee repented himselfe and went here was a member by right though not by possession then because hee refused to goe in the 30. verse there is the younger sonne that was bidden goe and said he would but went not there was a member by possession because he said he would goe but not by right because he went not So likewise the Scribes and Pharisies Mat. 23.3 made shew to be members of the Church but by right they were not for they said and did not Lastly members by right and by possession too so were all the Prophets and Apostles so was the Prophet Dauid Psalm 116.10 I beleeued saith he therefore I spake and so was the Apostle Paul and the rest of the Apostles 2 Cor. 4.16 We beleeue and therefore we speake We beleeue here is our right therefore we speake here is our possession So that in these instances we haue examples of these three sorts of members Now the matter of greatest doubt and most consequence is concerning the wicked how they can be members of Gods Church therefore that is most to bee insisted on And for the better vnderstanding thereof I will draw it into an Obseruation And the Obseruation is this Doctr. That Hypocrites and Castawayes may be and are oftentimes members euen of a true visible Church for proofe of this you shall heare it witnessed out of their owne mouthes Luk. 13.26 We haue eaten and drunke in thy presence and thou hast taught in our streetes c. Therefore they were members of the true visible Churches and yet they were Reprobates for our Sauiour saith vnto them vers 27. I know yee not depart from me yee workers of iniquity And so Matth. 7.22 they shall say to our Sauiour Haue not we by thy Name prophesied and by thy Name cast out Diuels and by thy Name done many great workes And yet our Sauiour shall say vnto them I neuer knew yee depart from me yee workers of iniquitie These were members of true visible Churches and yet they were hyprocrites and castawayes so yee haue heard it from their owne mouthes Now take it from a surer witnesse out of the mouth of our Sauiour himselfe in that Parable Matth. 13.47 48. where the kingdome of heauen is compared to a draw-Net cast into the Sea that gathereth all kind of fish good and bad Here it is so clearely laid downe as if the Parable had been framed of purpose to proue this point I will not stand here to proue that by the kingdome of heauen is meant the visible Church though the place would beare it wel enough but it signifies plainely the preaching of the Gospell or the Gospell preached whereby a Church is gathered and fitted for the Kingdome of heauen for in that sense it is taken in vers 31. Now vnderstand the comparison thus Like as a draw-Net that is cast into the Sea gathers of all kinds good and bad so the preaching of the Gospell is cast forth into the World and gathers all kind of men good and bad chosen and reprobates hypocrites and true beleeuers all are gathered by this Net into the outward communion of the faithful and as the bad fishes are part of this draught as well as the good so the wicked outwardly gathered by the Gospell are also parts and members of the visible Church as well as the godly So likewise another Parable we haue to proue this point Ioh. 15.1 2. In the first verse our Sauiour saith I am the Vine and in the second verse hee sets downe two sorts of branches some that abide in him and bring forth fruit and these are the faithfull others that beare no fruit that are taken away what are these but hypocrites and castawayes Therefore they are parts of the visible Church as well as the faithfull Obiect But will some say Was there euer any hypocrite or castaway a true Branch of Christ then belike the true branches that is the true members of Christ may bee cast away I answer None are in Christ Answ but such as are ingrafted into his body now some are so ingrafted as that they receiue iuyce and life from the root and they are the faithfull others are so ingrafted as they receiue iuyce only from the barke and so neuer thriue but only continue in shew for a short time a yeare or two c. and then fall away and these are hypocrites The faithfull that are ingrafted into the body of Christ they receiue iuyce and life from him and can neuer fall away but hypocrites and castawayes they are but grafted into the barke that is into the outward communion and so receiue iuyce onely and continue for a time but afterward they fall away so wee haue seene it proued by Parables See it likewise proued by examples and that will make it more plaine and in alleaging these examples I may propound these two things First what Church euer was there but had some wicked men in it and secondly what wickednes was there euer so great but it hath been found in the members of some visible Church or other as by these examples may appeare Looke into Gen. 4.3 Caine was a member of the visible Church his outward conformity to religious duties proues it for he brought his offering to God and yet hee was a wicked reprobate So Gen. 9.18 Ham he was a member of the visible Church for he was preserued in the Arke and yet hee was an accursed wretch as we may see in the 25. verse If we looke into our Sauiours chosen Disciples they were certainely a true visible Church else there was neuer any in the world and yet there was a Iudas a member of it and a Diuell Ioh. 6.70 So if wee looke into those Churches in the Reuelation 2. and 3. Chapters many of them were
full of wicked and vngodly men in one kinde or other The Church of Corinth may be a witnesse of all this there were carnall people 1 Cor. 3.3 there were fornicators and one in the highest degree an incestuous person 1 Cor. 5 1. so there were deprauers of the Doctrine of the Resurrection 1 Cor. 15.12 And for the Lords Supper how horribly did they abuse it 1 Cor. 11.21 yet for all this though there were such notorious offenders in it it was a true Church So likewise if you would find out false brethren you shal haue them in the Church Gal. â— 4 So for heretiks you shal haue them in the Church too 1 Cor. 11.19 there must be heresies amongst you saith the Apostle And Reuel 2.6 14 15 in the Church of Ephesus there were the Nicholaitans And so in the Church of Pergamus there were they that maintaind the Doctrine of Balaam and the Doctrine of the Nicholaitans So for Schismaticks they are in the Church too before they are separated 1 Cor. 11.18 There were dissentions amongst them Nay I will say further that Antichrist may bee a member of a true visible Church The Text intends he must be so 2 Thes 2.4 He must sit in the Temple of God diuers Diuines tyre themselues with opinions vpon this place Some say he must sit in that which was the temple of God but that answers not the meaning of the words for he must sit in that which is the Temple of God Yea but say others he may sit in that which is the Temple of God because some faithfull lye hid within it but this cannot be the meaning of it for it is meant of a visible Church as if he should say Antichrist shall sit in that which is the Temple of God that is in a true visible Church till he bee vtterly corrupt and fully discouered And no question but that many yeeres after Antichrist fate in the Church it was a true Church So that it is plaine that hypocrites and castawaies in the highest degree are may be of a true visible Church Reas 1 The Reasons of the point are these first the nature of the Gospell requires it that some members of the Church should be reprobates and castawaies for the Gospell 2 Cor. 2.16 is the sauor of death vnto death to some and to others it is the sauour of life vnto life to the wicked it is the sauour of death vnto death the sweetnesse and the comfort of the Gospell drawing them on to professe and to imbrace it for a while but the hardnesse of the practice of it makes them to giue ouer and to fal away at last and so it becomes a sauour of death vnto them Reas 2 Secondly the excellency of the Church and of a Christian profession is such that generally all men desire to bee of it and therfore euen the wicked would seeme to be such and so they ioyne to the outward Communion of the Church though they bee but Reprobates and Castawaies Thirdly it is the corruption of mens hearts to be satisfied and to rest in shadowes but leauing the substance so Reas 3 that if they bee baptized and so receiued into the Church they rest in that and go no further foolishly flattring themselues that all is well when as yet they want the substance of Baptisme and so whereas they think that they are in the way to Heauen they are in the high way to hell Fourthly it is from the subtilty and malice of the Diuell Reas 4 hee it is that sowes the Tares amongst the good Corne Matth. 13.28 he seekes aboue all the disgrace and spoyle of the Church and this he knowes he cannot doe more than by drawing the members and professors thereof into hypocrisie and wickednesse Fifthly else there should be no hypocrites at all vnlesse Reas 5 they be found in the Church For he cannot be an hypocrite vnlesse he make profession of the faith and so be of the visible Church Sixthly the visible Church consists onely of men now Reas 6 men cannot see the heart and therefore if Hypocrites ioyne to the Church she cannot disburden herselfe till she know them by their outward courses and therefore till then she is constrayned to nourish them as her owne members hence it is that reprobates and castawaies are in the visible Church Seuenthly it is for the triall of the faithfull and therefore Reas 7 hypocrites Heretiks and false Brethren are amongst them to proue them as the Apostle saith 1 Cor. 11.19 God will try vs whether we will follow him in his word or them in their heresies and fancies and therefore they are amongst vs euen as the Canaanites were left among the Israelites to proue them whether they would keepe the wayes of the Lord or not Iudg. 2.22 and Chap. 3.1.12 Reas 8 Eighthly Gods goodnesse and readinesse to all intendring to all sorts the meanes of grace is another Reason of it Matth. 22.10 all both good and bad were brought into the wedding Feast hee would haue the bad to come as well as the good that they might haue the tender of grace and hence it is that Reprobates and Castawayes are in the visible Church Reas 9 Ninthly it is so because God would haue the Arguments of his Iustice vpon hypocrites within his Church that the faithfull seeing it practised vpon them it might strike a greater reuerence of God into their hearts Matth. 22.13 1 Cor. 11.30 32. that when the wicked are punished the righteous may take warning therefore there are Reprobates in the Church Reas 10 Lastly such must be in the Church that Discipline may be exercised in cutting them off 1 Cor. 5.4 7. and 2 Cor. 2.7 8. such must be deliuered to Satan that they may bee wonne if it be possible or at least that the faithfull may be admonished by their example and may take heed by their reproaches and censures for when the wicked are punished the righteous will beware Vse 1 The first Vse teacheth vs that if Hypocrites and Castawayes may be and oftentimes are members of a true visible Church then we are not to looke for such a pure and perfect estate of a Church in this World that it should bee without hypocrites and vngodly men in it So long as wee liue here in this World good and bad Wheate and Tares are promiscuously and confusedly scattered and mingled together the vtter and thorow separation of them is respited to the end of the World It passeth the skill and power of man to doe this it is to bee done by the Angels at Christs direction when hee comes to Iudgement Matth. 13.39 40. It is true that a separation from the bad must bee endeauoured by vs here in this life so farre as they are knowne to vs and so farre as wee are able to separate But first it is impossible for vs to know all that are wicked secondly for those we doe know it is impossible also to bee quite separated from
them for then wee must goe out of the World as the Apostle saith 1 Cor. 5.10 howsoeuer some heretikes as the Donatists haue maintained that the visible Church consists onely of the elect and chosen and some of our Diuines haue vsed the same words but the heretikes meant it in one sense and our Diuines in another The heretikes intend it as they speak it and so it is not true but our Diuines meane it principally of the Church inuisible and so it is true that none but Gods chosen are members thereof and when they doe apply it to the visible Church they vnderstand it of the liuing abiding and fruitfull members of the Church and so it is true too that none are liuing members of the visible Church but the chosen but yet there may be rotten and dead members too Secondly this teacheth vs what to esteeme of such as Vse 2 make profession to be of the Church and yet their liues are not answerable to their profession shall wee say presently they are none of the Church Certainely wee must iudge of them as members at least by possession and for ought wee know they may bee members by right too It is very hard and impossible for man to iudge who is an hypocrite and who not because that though hypocrites may discerne themselues by notorious falls yet the faithfull sometimes fall as dangerously as they and therefore wee must leaue that to God who onely knowes the heart in the meane time we may safely say that they are members by possession and for ought we know by right too This is harsh in many mens eares but yet the Doctrine is true and sound and the exceptions against it are easily answered The first exception is this How can these bee members of the true visible Church and yet are not members at all of the Catholike Church I answer Yes they are of the Church to vs both because they seeme so and in charity wee are to hold them so till we see the contrary Yea but doth not the Apostle say 1 Ioh. 2.19 They went out from vs because they were not of vs. I answer this is spoken of them after their falling away but yet while they abode with them they were members by possession though not by right and it is confest of the Apostles that Iudas had obtained fellowship with them and was numbred amongst them besides visible is additum diminuens that is it addeth not to the thing but diminisheth from the strict acceptation so that the wicked reprobates and castawayes may be of the true visible Church though not of the true Church simply The second exception is this How can they bee the members of the Church the body of Christ seeing they haue not Christ to be their Head for Christ is the Head of no Reprobate I answer Yes they are members of that body whereof Christ is the Head though simply he is neither Head to them nor they members to him but he is the Head properly of the faithfull in that body and therefore proportionably he is reckoned the Head of the whole Besides the wicked pretend and counterfeite themselues to bee the members of Christ but Christ neuer pretends and counterfeites himselfe to bee their head and therefore though head and members bee relatiues yet it is so that they may be members of him in their sense and yet he no way pretending to bee their head Lastly hee is their head in that sense that they are his members that is in the shew of the world and in their owne pretence though not in his The third exception But how then is the visible Church the Kingdome of heauen for so it is called many times in the Scripture I answer First it is said so in respect of the faithfull that are in it secondly it is said so because there is the meanes to bring all euen the wicked to heauen thirdly they doe all outwardly professe to be Citizens of heauen and are so to be reputed till there be euident proofe to the contrary and then they are to be cast out Fourth exception But what if all bee hypocrites is that a true visible Church I answer It is impossible for where the Word is truly preached it cannot bee but that there are some that doe sincerely professe Secondly I say that if it were possible yet till it be discerned to be so it is to be held a true visible Church The fifth exception Yea but you confesse your selfe that though they be members yet they are not liuing but dead members and will any man say that a dead member is a member of a liuing body I answer Yes euen as a rotten branch of a tree till it be cut off is a member of the tree as well as the soundest In Reuel 3.1 the case is auouched in this very kinde the Church of Sardis is said to be a dead Church because it had dead members and yet it was a true visible Church And so they may be members by possession and by shew though they bee dead members and so by right are not members for that belongeth onely to the faithfull Thirdly this teacheth vs that we should not be rash to Vse 3 condemne a Church for to be a false Church or no Church because it hath in it many hypocrites and wicked members for you see that true visible Churches haue alwaies hypocrites in them It is true that a Church full of hypocrites may bee called and doth well deserue to bee accounted a corrupt and an vnsound Church yea but so long as there are some it and of it that do openly professe the sauing faith in sincerity though otherwise it be full of wicked men and hypocrites it cannot bee denied to be a Church yea a true visible Church though there be a thousand hypocrites to one true Beleeuer This matter concernes vs neerely for it is one of the maine Reasons alleaged by Browne and Barrow and Greeneway and the rest of the separation to proue vs to bee a false Church Oh say they your Church is a profane multitude promiscuously mingled together of good and bad all were admitted together into the Church and so you continue in it without separation I answer If it were so this might proue vs to be an impure and corrupt Church but not a false Church so long as wee haue the Word and Sacraments openly embraced and obeyed by some amongst vs wee are still a true Church though wee should bee in a miserable and fearefull estate because the wicked if they were not rooted out would bee likely at length to ouerthrow the Church But secondly wee answer It is not so For first for admission we receiue none into our Church that are professedly wicked for our baptisme is administred to none but vpon solemne protestation and promise of the profession of the sauing faith and obedience to the same Now because they are receiued into our Church being young therefore this promise
is not made by themselues but by sureties and when they come to yeeres such sureties as are conscionable and likewise the Ministers call vpon them to consider and performe their promise made in baptisme so then first our Church admits none but such as make solemne protestation of faith and obedience And secondly whereas they alleage that wee let the wicked continue in our Church without separation whereas we should cut them off when we finde them to be hypocrites I answer wee doe separate as much as in vs lies for we labour to haue them separated from vs and also Answ 1 wee labour to separate our selues from them First wee labour their separation from vs desiring their remouall bewailing their wickednesse and our condition that liue in Mesech and Kedar and reprouing them for their sinnes and if that will not serue complayning against them to those that are in Authority that they may bee excommunicate and withall wee are instant with God by prayer to stirre up the hearts of such as are in Authority to execute his Ordinances vpon them wee doe what wee can to separate them from vs and it comes sometime to passe that many are so separated from vs but if they should not that indeed were the Churches sinne and a foule sinne too yet it destroyes not the true being of our Church Secondly Answ 2 if we cannot get them separated from vs yet wee separate our selues from them and that is the separation that the Scripture so much beates vpon in priuate persons as we are more conscionable so wee doe more separate from them from their wills affections and courses yea wee must separate as much as conueniently we may from their persons at least from their sinnes which for our parts wee are perswaded to bee the chiefe separation that the Scripture intends Yea but this is a secret separation say they vnder hand not openly knowne Nay this is a notorious and knowne separation For first it is ingenuously profest on our part to the mouing of their after-hatred and despight against vs wee disclayming them that are lewd swearing and prophane wretches and that openly not caring who know it and likewise it is knowne on their part they vpbraiding vs therefore very reproachfully with the names of Puritanes Precisions holy Brethren and such like because wee will not accompany with them if this bee not an holy and a plaine separation What is I maruell then the matter being so notorious that they are not ashamed to say that wee doe not separate from the wicked this therefore is an horrible slander Yea but say they yee should separate from them in the Assemblies from the Word and the Sacraments I answer rather the wicked should separate from vs in these things where the Assembly and businesse are naught in themselues as at Playhouses and such like there the good must separate but where the Assembly and businesse is good in themselues there the bad must separate and the reason is good for it is none of theirs and the good must tarry and be present for it is their owne right and it is sin to refuse Gods ordinances for the pollution of others 1 Sam. 2.17.24 Yea but say they Can your holines sanctifie them If not then your Congregations are prophane I answer No our holinesse sanctifies not them yet our holinesse being true in vs and openly professed and practised it shal be enough to make vs a true visible Church yea and an holy Congregation in Gods acceptation and in the charitable estimation of our Brethren Yea but say they their filthinesse defiles you and your holy things either really or at least by imputation I answer they defile these holy things to themselues indeed Numb 19.22 compared with Hag. 2.14 15. and Titus 1.15 but not to vs so long as by faith we receiue them neither can they defile vs so long as we communicate not with them in their sinnes no not so much as by imputation Galath 6.3.15 The fourth Vse Seeing wicked men and Reprobates Vse 4 may bee members of a true visible Church this may teach vs to bee wise as Serpents to try before we trust be not too credulous to belieue euery show of profession Our Sauiour saith Matth. 7.15 beware of false Prophets that come to you in sheepes cloathing but inwardly they are rauening Woolues c. And the Apostle Iohn 1 Ioh. 4.1 bids vs Beleeue not euery Sprit but try the Spirits whether they are of God or no. And for this end the gift of discerning of Spirits is giuen to the Church 1 Cor. 12.10 therefore let euery one of vs labour to bee wise in this kinde Vse 5 Lastly this teacheth vs that seeing Hypocrites and castawaies may bee members of a true visible Church wee must therefore take heed that wee bee not carried away with this common error that because wee are members of a true visible Church and haue beene baptized therefore wee shall certainely bee saued But take heed fift and examine and bee alwaies digging into thine owne heart for feare of hypocrisie for though thou makest a good profession as thou thinkest yet there is that corruption in thy heart which if it bee not ript vp before God dayly it will betray thee and preuaile against thee to fall away as many doe in these dayes Let vs take heed therefore as the Apostle doth admonish vs Heb. 3.12 That there bee not in any of vs at any time an euill heart and an vnfaithfull to depart away from the liuing God As great and as bright stars as thou art haue fallen from heauen therefore as the Apostle saith Let euery one that thinks he stands take heed lest hee fall not that he which doth stand can fall but hee that thinks he stands take heed lest he fall Try therefore and examine thy selfe daily fift hypocrisie out of thy heart that so as thou art a member of the Church by possession so by thy standing and continuing in the faith and the sincere profession thereof thou maist shew thy selfe to bee a member by right too And so much for this point that Reprobates and Castawaies may be and often are members of true visible Churches And so much likewise bee spoken of the members of the Church The thirteenth Lecture of the Church AFter that we had spoken of the definition of a true visible Church in the first place and in the second place of the causes of it wee came in the third place to speake of the members of it wherein wee handled such points as it pleased God to afford vnto vs. Now wee come in the fourth place to speake of the notes and markes whereby a visible Church is discerned to be a true Church of God Wee know that all Souldiers haue their Banners and colours vnder which they fight and so hath the Militant Church the Souldiers of Iesus Christ her Colours and Banner to fight vnder So likewise euery Corporation and Company haue
their Armes and Liueries whereby they are distinguished from all other Companies yea we know that euery Lord and great man hath his Badge and Cognisance whereby his seruants and attendants are to bee knowne from other mens So the Lord Iesus Christ the Lord of Lords the great and glorious God of heauen and earth hath his Badge and Cognisance whereby his Seruants are distinguished and discerned from all other from the seruants of sinne and from the seruants of the world and from the seruants of men True it is that the Church inuisible is knowne to God alone because none but hee is the Searcher of the heart But the Church visible is therefore called visible because it hath certaine sensible notes and markes set vpon it that at the sight thereof it may bee knowne to be the Church of God I doe not speake here of the inward markes which God doth set secretly on his Children as that they are borne of God ioyned by faith vnto Christ their head endued with the Spirit of Adoption assuring them of Gods fauour and perswading them to holinesse and an inward loue and affection to the Brethren for by these they are onely knowne to God and to themselues but I speak of outward markes wherby they are knowne to others such as that therby the world may take notice of such a congregation so marked that they are a true visible Church of God This was a mattter practized in the former Testament and prophesied for the latter Isai 19.19 that the visible Church should bee thus marked out And surely it is very necessary that there should bee such outward tokens and markes to discerne it by First in respect of those that are within the Church for the surer confirmation of their hearts that they are in the right way as also for the publike testification of faith and Religion to bee in the world And secondly in respect of those that are without for many arrogate falsely the name of the Church vnto themselues as false Prophets and Heretikes and Schismatikes all which may bee discouered plainely by these markes that they are not such as they pretend themselues to bee as also because some of them that are without belonging to Gods election by these markes discerning the true Church may thereby be allured to ioyne to her Communion and so bee brought to God that all the rest may be left vtterly without excuse that being shewed by such palpable and plaine evidences which is the true Church out of which there is no saluatioÌ„ yet they wilfully refuse to assemble thereunto what is to be thought of such but that they are rebells against God and enemies to Christs Kingdome that when hee displaies his Banners openly they will not come into the fight on his side but take part against him Now these outward markes haue certaine qualities or properties belonging to them which wheresoeuer they are found they make these markes legitimate and to bee acknowledged to bee true and sufficient else they are not to bee admitted Now these qualities or properties belonging to these markes of the Church are two first that these marks and notes of the Church must bee essentiall to it secondly that they must bee better knowne to vs than the Church it selfe First they must bee essentiall that is such as concerne the very being of the Church some concerne the well being of the Church as Discipline and such like which wheresoeuer it is found it makes that Church more pure sound and perfect than other Churches that want thâ—m But the markes wee seeke after are such as concerne the very being of the Church so that wheresoeuer they are found there is certainly the true being of a visible Church and also wheresoever the Church visible hath any true being at all there are these found And this qualitie is attended with three others that are subordinate to it and follow consequently vpon it as first these markes must haue this being that as they are essentiall to the being of the Church so they must bee common to euery Church visible throughout the world for if any Church bee without them then they are not sufficient markes secondly they must bee proper to the Church visible and to no other Congregation in the world for if these marks agree to any other Congregation there is no certainty in them to finde out the Church by them Thirdly they must alwaies bee ioyned together so that wheresoeuer there is a true visible Church there are these markes and wheresoeuer these are there is a true visible Church for if at any time they bee asunder then there is a time when a Church visible is not to bee discerned from other Congregations I doe not say they are alwaies found in the same degree but sometimes more sometimes lesse alwaies in some measure And this is the first quality of these markes with the subordinate qualities that follow vpon them The second property or quality of these markes is that they must be better knowne than the Church it selfe for to seeke out a thing vnknowne by that which is as much vnknowne or a thing little knowne by that which is lesse knowne is a thing preposterous and absurd wee are neuer the neerer but if wee would seeke out a thing wisely wee must seeke that which is unknowne by that which is knowne and that which is but a little knowne by that which is more knowne for that which I know another by must bee beter knowne to mee than the other as for example If I know a man by his face or by some wart or mole vpon it then I must know that better or at least haue a more particular impression of it in my minde than of the man himselfe So the notes and markes of the Church must be better knowne to me than the Church it selfe And both these markes and notes must concurre together for being a certaine marke it must bee first able to direct vs to the thing wee seeke and secondly such as may not deceiue vs therein if it bee a thing well knowne and yet not essentiall it may direct but it is apt to deceiue againe if it be essentiall and not best known as it is not apt to deceiue so it is not able to direct therefore they must both concurre together So then the issue of all is this That whatsoeuer things doe so belong to a visible Church that being examined by these notes they will stand answerable thereunto these and none other are to bee acknowledged right marks thereof Now there is none that will hold the touch of these notes but these three the Word preached the Sacraments administred and thirdly obedience professed to that which they both require which because it is the maine substance of all that which is spoken touching this point wee will deliuer and handle it by way of obseruation Doctr. The obseruation is this That the preaching of the Word and the administration
and naturall Mother that Reas 5 brings forth a Childe of her owne body and after she hath brought it forth nourisheth it with her owne milke So likewise the Church that doth beget us by the Word of Truth and nourish us with the Sacraments is not shee a true Church Sixthly every Tree is knowne by the fruites Matth. 7.16 Reas 6 17. The false prophet is knowne by his false doctrine for so the place intends if that bee a sufficient marke to know them by then true doctrine is a sufficient marke to know the true Church by Seuenthly it is Christs presence that makes a true visible Reas 7 Church therefore the Word and Sacraments outwardly representing Christs presence so as nothing else doth and so making him notoriously present make a true visible Church Lastly frō the sufficient enumeration of the parts of a true Reas 8 visible Church it must be so none are members and parts of it but the Ministers and people now the Ministers doing their duties in dispensing Gods mysteries both for preaching the Word and administring the Sacraments they are the Ministers of Christ 1 Cor. 4.1 and the people doing their dutie in obeying that they teach at least outwardly they are the sheepe of Christ Ioh. 10.4 Now which of these markes might be spared or what other are Vse 1 there that neede to bee added Therefore where these are there is a true visible Church The vses of the point are these The first vse is matter of reproofe and that of many aduersaries First it reprooues such as except and say first that other Congregations besides Except 1 the true visible Church have these markes and therefore they are not sufficient nor infallible markes I answere Answ It is true that other Congregations pretend to haue these markes as what Heretikes or Schismatikes are there that will not say they have the Truth and right faith with them this is the generall claime of them all the Scriptures are ours and for us But this is a false pretence for when it comes to the tryall it will appeare that it is but their saying not that it is so in truth for either they will refuse some part of the Scripture or else they will mangle and deprave it or else they will take the Letter for the sense as the Papists doe in the matter of Transubstantiation this is my Body and other Heretikes that because it is said He shall baptize you with the Holy Ghost and with fire therefore they baptize with fire taking the Letter of the Scripture instead of the sense of it Or else they adde somthing to the word as traditions and such like and so though they doe approue and take it in at the fore-doore yet they cast it out at the backdoore so that indeede they haue it not at all whatsoeuer they pretend we may say truly therefore that they challenge these markes but wee cannot say they are theirs but they still remaine the proper right of Gods true Church Wee know that the Divels policie and the depth of his subtiltie is to imitate apishly the courses of God that thereby hee may deceiue the more cunningly and therefore hee will counterfeit Gods owne markes and cognisance but wee must trie the Spirits 1 Ioh. 4.1 and the proofe will make all cleare for Sathan can transforme himselfe into an Angell of light and his Apostles can transforme themselues into the Apostles of Christ and his Ministers as though they were the Ministers of righteousnesse 2 Cor. 11.13 14 15. So then though these lay claime to these markes and say they are theirs yet they have no right to them it is but their vaine bragges their master Sathan himselfe alleageth Scripture and pretends it is for him but hee was shamefully discouered by our Sauiour for hee left out part of it and depraued it as wee may see Math. 4.6 7. And so the harlot Pro. 7.14 said I have peace-offerings this day I have paid my vowes therefore came I out to meete thee she pretends to pray but her intent was to play the harlot And so Zidkiah 1 King 22.24 braggs that hee had the Spirit of Prophecie when indeede it was a lying Spirit that was in his mouth So the Congregations of Heretikes and of Schismatikes lay claime to the Word and Sacraments and say they are theirs when as indeede they are not because they doe either refuse some part of them or depraue them or adde vnto them their owne Inuentions Secondly that except and say that many visible Churches haue Except 2 not these markes at least not all of them alwayes I answer yes they haue them all Answ and that alwayes in some measure more or lesse els they are not true visible Churches For the better vnderstanding hereof consider these two things first the different estate of Churches sometimes Gods Church doth thriue and flourish and then it hath all these markes without doubt Gods Word is truly preached the Sacraments rightly administred and obedience to them both is professed and yeelded and that in an high degree But sometimes a Church of God is not in such an excellent estate some are but in their beginings newly planted and so cannot haue all at once but hath euery thing in its order place first the Word is tendred to them then the people if they beleeue and submit themselues and professe obedience to it they are to be made partakers of the Sacraments First Baptisme and then the Lords Supper so far forth as it is a visible Church it hath all these marks these Church's are but in their beginnings and therefore they haue but the beginnings of these notes and markes Againe sometimes a Church is in a dying and decaying estate either by reason of Apostacie or persecution if the Church bee in a decaying state by Apostacie what shall I say to such Churches I say that so farre forth as these be true visible Churches so farre forth they retaine these markes if they be but the remainders of a Church then they haue the remainders of these markes if it bee a dying and a decaying Church then it hath dying and decaying markes So then these markes must be found in all true visible Churches according to the state of those Churches if it be a dying Church then the Word and Sacraments and Obedience are dying and decaying too but when it is quite fallen it ceaseth to be a true visible Church nor hath it these markes And so likewise in the time of persecution when the Church is so persecuted that there are none left to make open profession of the Faith and Religion of Christ yet so long as there are any that publikely suffer for the Gospell so long there is a true Church though troubled and brought low for by their suffering they professe obedience to the Gospell and though they are debarred of the publike vse of the Word and Sacraments yet the fruit and effect of them is still visible
and so they haue these notes and markes in some degree Secondly consider in what state or sense these markes are necessarily required in the Church they should be and sometimes are in the purest and soundest Churches in an high and excellent degree There is the true Word without tradition the true Sacraments none but those that Christ instituted true obedience without resistance to any part of the knowne Will of God and answerably this true Word must bee truely and soundly preecht these Sacraments onely so administred as Christ hath commanded without any addition and this true obedience truly professed without any sinister respect And this all Churches are to pray and labour for and thus it ought to bee in all true visible Churches but yet they are generally otherwise in all visible Churches in as much as all are subiect to errors and corruptions but yet so long as the true markes are found in any visible Church though they bee not so rightly and sincerely carried as they should the same is a true Church though not so pure as some others if they haue the true Word though mixt with some errors so they be not such as ouerthrow the foundation they are a true Church though more corrupt As for example the Church of Galatia embraced the true Word but not truly preached for they taught iustification by workes Gal. 3.1 2 3. and some thinke that they were then in the state of Apostacie and yet they were a true visible Church and are so called Gal. 1.2 So secondly for the Sacraments looke into the Church of Corinth 1 Cor. 11.22 to the end of the Chapter they had the Lords Supper but it was much depraued and not so sincerely administred as it ought to haue beene and yet they were a true Church and so for the Doctrine of the Resurrection a materiall point in Religion there were some that denyed it in the Church of Corinth 1 Cor. 15.12 and yet they were a true Church Lastly for profession of obedience the Church of Sardis Revel 3.3.1 had a name that she liued but was dead they were generally in the estate of Apostacie in that Church yet because they made profession of obedience though not sincerely and because some amongst them did truly professe as in the 4. ver therefore it is called a Church I speake not this to cherish any Church in the corruptions that they are in but onely to keepe vs from an vncharitable conceit of such a Church as not to esteeme it for a true Church because the Word is not so truely preacht nor the Sacraments so rightly administred nor profession of obedience so sincerely yeelded as it ought to be Thirdly they obiect and say that these are not more Except 2 knowne than the Church and so are disabled by your own rule before given from being the principall markes I answer they must be and are better known than the Church for seeing that onely is a true Church which professeth the true Faith as wee haue shewed before therefore wee must first know which is the true Faith before wee know which is the true Church and so as they must bee more knowne so they must bee first knowne I know a visible Church as a company of men not by their faith but as a Church by their faith only and their profession of it As I know a Musitian because of his Musicke not the Musicke by the Musitian And so much for reproofe of these first sort of Aduersaries that except against this Doctrine Secondly it reproueth others that obiect and say that there are other markes required as well as these as first Loue to the Brethren I answer This is a part of their obedience which they professe Secondly say they there Except 1 must bee a lawfull Ministery I answer that is presupposed and intended in the two former markes Answ when we say Except 2 that the Word must be truly preach'd and the Sacraments rightly administred Answ Yea but say they specially Discipline Except 3 that is an essentiall marke I answer That is a good marke Answ but not essentiall the Church hath a being and a wel-being Discipline is a note of the wel-being of the Church not of the true being of it for it is no part of the essence of the Church and so it is excluded from being a necessary marke of a true Church because it is not essentiall I confesse where that Discipline wants that God calls for in his Word that so farre that Church is an imperfect Church but yet not a false Church As a man sicke of the Palsey his sinewes are weak his hands tremble his ioynts are not soundly knit together this is a crazed and diseased man not a false man So that Church that wants Discipline is not well and soundly tied together in the ioynts and so is an imperfect Church not a false Church I speake not this as I said before to cherish any Church in their corruptions for they are to labour against them but yet let vs iudge charitably and not say Such a Church is a false Church when indeed it is but a bad Church Thirdly and lastly there are other aduersaries here reproued that obiect against this Doctrine and they are the Papists They obiect and say that these markes are not the principall but others are more required than these and that as better markes They alleage foure first Antiquity secondly Succession thirdly Multitude lastly Vnity or Consent These are strange markes of a true Church First for Antiquitie can that find me out the true Church then it would follow that euery ancient Church were a true Church and so the Church amongst the Turks should be a true Church because it is ancient therefore it is Antiquity of truth not of place or people Look what Church maintaines the ancient Doctrine of truth that is the true Church so that antiquitie separated from the truth is no note of a true visible Church Caine and Satan were ancient yet no true Church but ioyne this note with the Truth The true Word preach'd which is one of our notes and then it is a true marke Secondly for Succession What succession of Bishops or of men that sit in one Chaire Is this a Note without the Word or with it If they say without the Word that is falsâ—â—f with the word then still they run vpon our notes and markes of the Church for wee say that Succession of true and sound Doctrine is a special Note of the Church Succession of it selfe is no Note it is as if a man should say This is my Horse because this is my Bridle as if his Bridle would not serue any other Horse Thirdly for multitude they make that a Note of the Church but it is quite contrary for generally the true Church is the fewest in number and for the most part the greater number are the worst and by this Rule in Christs time the Scribes and Pharises and Iewes were
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
King here and makes vs to raigne as Kings with him for euer hereafter This is the inward Gouernment Secondly the outward Gouernment that is the power and direction that God hath put ouer to the sonnes of men for the well gouerning of the Church whereby there must bee first sufficient and painefull Ministers to instruct the people in the wayes of saluation teaching them Repentance towards God and Faith in Iesus Christ and secondly there must bee others that are holy and religious men chosen for their Assistants for the dispatch of such Ecclesiasticall businesse as they may bee helpefull in And thirdly there must be certaine godly and Christian Lawes and customes established amongst them by the common consent of the Church for the maintaining of peace and order in the Church for the punishment of sin and sinners and for the encouragement of well-doers and for the better execution of all such ordinances as the Lord in this case hath prouided to bee done in his Church And this is the Gouernment which we here meane and which wee seeke after that is the power and direction and administration that God hath committed to his Church specially to the Ministers and ouerseers thereof to see that the whole body be well ordered and that euery member carry themselues godly and religiously both in priuate especially in publike both towards God and the World In the third place wee are to speake of the necessity of Church-gouernment how needfull and necessary it is in the Church for the good thereof For the better vnderstanding of this Point wee must know that there is a twofold necessitie one absolute the other conditionall Absolute that is when one thing is so necessarily required to another as that it cannot be without it Secondly there is a necessitie that is not absolute but conditionall that is when one thing is so necessary to another as that it cannot well bee without it of this latter sort the necessity of this Gouernment in the Church of God is for the Church may bee without it in some kind of being but it cannot haue her well-being except this concurre The Point lyes fit to bee handled by way of Obseruation and therefore so I will deliuer it The Obseruation is this namely Doctr. That there is necessarily required an outward forme of Gouernment in the Church of God to bee exercised and administred by men All the former part of the Obseruation as necessity Church and gouernment haue beene before explained onely the last words administration by men needes some opening I say it must bee administred by men I doe not say It must bee deuised of men for it must be of Gods owne ordaining either in particular or at least in generall and it must bee administred that is men as Ministers and Instruments must put in execution that which God hath ordained And what men must these bee Surely they must bee members of the same Congregation For first these men must not bee such as are of no Church for what haue wee to doe with them that are without or they with vs Nor secondly it must not bee done by them that are members of another Church for what hath one Church to doe to meddle with anothers Gouernment except it bee by aduice or in case of necessity or in such causes as concerne diuers Churches but they must bee members of the same Church These are the parties that may and must Administer this Gouernment so that wee see the Note stands vpright namely that of necessity there is to bee required an outward forme of Gouernment in Gods Church to be exercised and administred by men For the proofe of this point in Rom. 12.4 5 c. The Apostle compares the Church to a body and Professors to parts and members of that body Now saith hee euery member hath not the same office no for that were superfluity and would breed confusion but seuerall members are tyed to seuerall offices for the good of the whole body Now there the Apostle speakes of outward gouernment in the Church as verse 5 c. and there must bee sundry Offices and Officers to exercise that Gouernment and who should these bee but the members of the same body In the 1 Cor. 12. from the 12. to the 21. verse there the Apostle presseth the same comparison further and growes to more particulars calling one the eye another the foote the hand the head c. of purpose to shew that as in the body and the parts thereof it is so ordered that some are to gouerne others to be gouerned so it is in the Church some must gouerne others must be gouerned and still vnderstand that the Apostle speakes of outward Gouernment in the Church and that they that gouerne must bee members of the same Church for so the comparison holds they must bee members of the same body And this the Apostle doth set downe generally for a rule in the first Epistle of the Corinthians Chap. 14. vers 40. Let all things be done decently and by order where wee see that the Apostle expresly commandeth order in the Church that is Gouernment for it is all one for things to be well ordered or well gouerned and it is intended of outward businesses in the Church as verse 26. Where the Apostle speakes of their comming together and it is a Charge Let all things c. there is the necessity of it and all is imposed vpon men as we see in the 26 verse Brethren when yee come together c. yee that are members of the same Church And according to this generall Rule so the Apostles carry themselues the Apostle writing to Timothy 1 Tim. 3.14 15. saith These things write I vnto thee that thou mayst know how to behaue thy selfe in the house of God Now that which hee wrote to him of was partly of outward Gouernement as verse 1. and forward where he speakes of the Office of a Bishop and the words in the fifteenth verse shew it plainely hee writes to him that hee may know how to behaue himselfe in the house of God that is in the Church of God But you will say hee was but a particular man and therefore what doth this concerne the whole Church I answer Though it were written particularly to him yet hee being the chiefe ouer-seer in that Church it consequently concernes the whole Church And this was so necessary that hee would not respite it till his comming though hee were to come shortly but for the more suretie hee wrote before-hand that so the Church might not bee destitute of so materiall an ornament as outward Gouernment is And he charges Timothy most seuerely in Chap. 5. vers 21. and in Chap. 6. vers 13. and 14. that the same be duly obserued And so in Tit. 1.5 there the Apostle writing to Titus that was Bishop of the Church of Creta saith For this cause left I thee in Creta that thou shouldest continue to redresse the things that
Officers must bee guided in doing these duties must haue a good warrant The best and indeed the onely true and sound warrant for them is to bee fetcht from the Lord Iesus out of his Word for seeing hee is the head and chiefe Officer of his Church therefore the rest being instruments and seruants vnder him are to waite at his mouth for directions how to carry themselues in their places First therefore the Word of God must bee sought into carefully and diligently Secondly wee must seeke vnto God by humble and feruent prayer for the assistance of his Spirit both for the right vnderstanding and also for willing conformablenesse and submission to the Word for this is right consulting and walking with God when we haue taken aduice from his Word for euery businesse in hand and when we receiue a comfortable answere from him in prayer for incouragement therein and do so proceed in it because God will haue it so For as euery Creature so euery Businesse we goe about is truly sanctified vnto vs by the Word and Prayer that is when wee looke into the Word for a warrant for it and when wee goe to God by prayer to direct vs in it Heere therefore in Gods Word First wee must haue a warrant for the Duty that it be necessary or at least lawfull to be done Secondly for the Doer that hee or they are authorised at least allowed by God to deale in it Thirdly a warrant must bee had hence for the Carriage of the Businesse that it bee commanded or at least permitted by the warrant of Gods Word The matter wee are now to insist on is the warrant for the cautions conditions and carriage of the businesse And this is of two sorts First either a principall and direct warrant or secondly an inferior warrant of a lower degree deriued from it The principall and direct warrant is expresly mentioned in the Word and that either by way of precept or example By way of precept and that is either particular or generall each precisely to be obserued as being in the nature of a binding Law Examples I meane only such as the word commends they are either ordinary or extraordinary extraordinary were such as were peculiar to certaine times places and Churches such as was the election of Matthias by lot Act. 1. and these ended where they began and are not to bee propounded as patternes for imitation Ordinary are such as were commonly practised as gathering for the Saintes whereof the Apostle saith 1 Cor. 16.1 That as hee had ordained in the Churches of Galatia so he ordained amongst them also c. and these are to be obserued by all where there are like occasions Secondly the warrant from an inferior or lower degree as being deriued from the principall these are yonger in yeares as not being in the Apostles times but in some neere Ages after and meaner in authoritie as being ratified by men not so infallibly guided by the Spirit as the Apostles were And these also are either Precepts or examples First precepts and they are commonly called Traditions or Constitutions I meane not Traditions in matters of faith for they are very dangerous but in matters of outward church gouernment and these may more safely bee dealt withall Secondly examples or practice of the Church and each of these are either generally ratified by all or the most Churches or else but by some one or few Churches and each of these the most antient and purest or latter and more corrupt Now whatsoeuer is done in Church-Gouernment must haue ground from one or both these warrants If it be possible it must haue warrant from the first that is the principall warrant Therefore when any thing is to be done in this case look specially into the principall warrant which is the Word if so there be any particular precept for it then that must bee done as the Lords Commandement without any further communicating with flesh and blood as the Apostle saith when hee speaketh of matters of Church-Gouernment 1 Cor. 14.37 But if the Precepts be generall as that all thing must be done in order c. make vse of them for such particulars onely as naturally proceed from thence being informed by sound consequence in reason and Religion If we haue no precept in Scripture then wee must looke to examples and those that are ordinary which though they are not of that authority that precepts are of because those are absolutely to be imbraced yet they are much to bee regarded and these wee are to fashion our selues vnto alwaies obseruing a due proportion of times places persons occasions and such other necessary circumstances for to apply that to one Church in one state and at one time which was in another Church in another State and at another time were absurd Well then if we be destitute of this principall warrant that we haue neither precept nor example in Gods Word then wee must goe to the inferior warrants we must see what Precepts and examples are to be found in Writers that haue spoken of Church-Gouernment since the Apostles times and of these wee must see whether they were of the most antient and purest Churches or of the latter and more corrupt if we haue no president by constitution or practice but in the later and corrupt times I see not but that the Churches now being may as well deuise particulars of their owne as follow theirs yea and better so long as they measure their particulars fitly and wisely by those in the Word But if wee haue any president in all or the most antient and purest Churches for the most part it is safe enough to build on them so as they bee not mis-applyed nor mistaken I speake still of matters of Church-gouernment not of faith But if there be many constitutions and examples in those Churches and some diffring from other take the best that is that which is neerest to the word and hath best presidents of purest Churches or of such as that their condition state may best agree with ours This point of inferior warrant some haue gone too farre in esteeming too highly of it some haue come too short esteeming too basely of it First some esteeme too highly of these impiously equalling them with the Word whereas there are two maine differences First because those in the Word are certainely true wee know it was done by Christ or his Apostles Secondly as wee know they were done by them so wee know that they were done by them as they were infallibly guided by God himselfe so that they could not erre But for the matter of inferior warrant first haply there was no such thing done at least in those times and by those Persons for Histories make mention of things not true or secondly yet they might erre for they were not infallibly guided by Gods Spirit Others come too short esteeming too basely of them as if they were nothing worth they esteeme
no more of an antient Church than of one that hath beene within these two hundred yeares Let vs take the meane betwixt both these embrace them reuerently where they are not contradicted by the Word and so they are a sufficient warrant in those cases if wee bee destitute of better And so much bee spoken for the warrant of those things which are to bee done in Church-gouernment Now we come to the second generall head the manner whereby they must be carried that must be good too as well as the warrant whereon they are grounded for many times good things are marred by ill handling therefore that these good things may not bee marred with ill handling Obserue touching the manner of the carriage of them these Rules First that the most necessary and materiall duties bee first and chiefly prouided for secondly that all things bee done decently and in order thirdly that the peace of the Church be not troubled fourthly that whosoeuer hath any right in the performance of this businesse be not contemned or restrained of their right Lastly these duties must be so carried so farre as may be as best fits the ciuill Gouernment wherein wee liue We will begin with the first that is That the most necessary and materiall duties must bee first and chiefly prouided for and they are the Word and Sacraments and Prayer and the Ministery these must bee first looked to so our Sauiour himselfe takes this course he first prouides for these Matth. 28.19 Go teach all Nations baptizing them c. And so the Apostle Peter in Act. 2.37 38 c. First he preacheth and baptizeth And so the Apostle Paul in the 1 Cor. 15.3 First of all saith he I deliuered vnto you that which I receiued how that Christ died for our sinnes c. First hee preacheth Faith and Repentance and the Reasons are plaine for this for these are the foundation of Religion therefore these must bee first laid else there can bee no building secondly these are the gatherers of Gods chosen if they haue not these none can be conuerted at all thirdly these are so effectuall to the being of a Church that where these are found there is a Church and where they are not there is none therefore these must bee first and chiefly prouided for The due obseruation of this Rule if it were carefully looked into would preuent much ignorance and dissention and other inconueniences many there are that nuzzle the people vp in Ceremonies onely and goe no further as the Popish Church This is a cause of horrible blindnesse and ignorance the people for the most part resting there and thinking they haue Religion enough if they obserue such and such Ceremonies and so are carelesse of true growth in Christianity by the true vse of the Word and Sacraments These are Pharisaicall courses to tythe Mint and Annise and to leaue the weighty matters of the Law Matth. 23.23 Others beate first and chiefly on Discipline and would haue that and nothing else taught a preposterous zeale which wrought much dissention as by lamentable experience we may see in our Church for this hath been an occasion that many haue separated from our Church and that many liue discontent in it not being first well grounded in the principall first faith and repentance must bee taught and afterward Church-gouernment The second Rule is All must bee done decently and in order for so is the expresse Rule 1 Cor. 14.40 First then decency is required in Church-gouernment this is required in ciuill and naturall duties and therefore in Christian and religious duties it is required much more Now this is not in all places alike for we must vnderstand that that which is decent in one place may bee vncomely in another that is to be reputed decent in any place which the customes and fashions of the place not repugnant to the Rules of Nature Ciuilitie and Gods Word haue made decent as for example prophesying with the hat on in the Church of Corinth vndecent 1 Cor. 11.4 but in the reformed Churches in France made decent by Custome they being in Gods stead to speake vnto the people they thinke they may bee couered Therefore still such customes are to bee considered and accordingly decency to be esteemed Secondly Order is required in Churchgouernment so it is in all other things specially it must be so in Gods Church he being the Author and God of order and not of confusion This was it that commended and graced Salomons house exceedingly so that the Queene of Sheba was rauisht to see it in the 1 King 10.5 and shall hee that is greater than Salomon the Lord Iesus want it in his house the Church It is a speciall grace belongs to the visible Church and therfore Cant. 4.2 Salomon speaking of the order of Gods Church shewes how comely it is Thy teeth are like a flocke of sheepe in good order which go vp from the washing c. Dauid was enamoured with it Psa 68.25 speaking as vnder a vaile of the godly order which is in Gods Church faith the Singers went before the Players of instruments came after and in the midst were the maides playing with Timbrells Now this order extends it selfe to two things first in things to bee done in the Church secondly in the persons that doe them First in things to bee done there must be order as in prophesying that one speak after another 1 Cor. 14.31 and so in order the Word must bee preacht before the Sacraments be administred prayer must bee before preaching Baptisme before the Lords Supper as also smaller matters must bee layd by while greater are in handling Act. 6 2. sometimes extraordinary cases of necessity may ouerbeare this Rule but generally it must bee thus So there must bee order in Persons the Superiours must bee first respected whether hee bee superior in yeares or in gifts and graces the Pastor must rule the flocke and not the flocke the Pastor Finally it is with vs in the Church as it is with Souldiers in the field euery man is placed by the Captaine and must keepe his ranke And so it must bee with vs wee must keepe our ranke that God hath placed vs in in the Church and not breake out for that is a grieuous sinne I would this were well looked into in our Church that men would not go beyond their rankes for this breedes disorder and confusion in the Church The third Rule is that the peace of the Church bee not broken nor troubled the Apostle in Ephes 4.3 would haue vs whatsoeuer wee doe to keepe peace and hee vseth a speciall phrase there Keepe the vnitie of the Spirit in the bond of peace As if hee should say if yee keepe not peace which is the bond your spirituall Communion is in danger to bee soone dissolued And in the 1 Cor. 11.16 the Apostle teacheth that contentiousnes is not tolerated in the churches of God The enuious Serpent and
these priuiledges are Surely they are more greater then can be spoken or vnderstood yet because though we doe enioy them they are not such a comfort to vs except we know them Therfore I will labour to giue you some tast of them They are of two sorts some are humane that are granted by men and some are diuine granted by God himselfe First some are humane granted by men as by Kings and Emperours Councels and States either politicke or Ecclesiasticke yea somtimes by Heathenish States as well as Christian for somtime God stirred vp Heathen men to be beneficiall to his Church these priuiledges were outward either of their persons from war or of their goods from taxes or the places consecrat to religious vses were freed from arrests such like hence came priuiledged places But these as they came from men so there is no such excellency nor comfort in them they were intended only or chiefly to Churchmen as they call them that is the clergy But yet euen in these things let vs obserue Gods loue to his Church for as it was the Lord that gaue Israel fauour in the sight of the Egyptians that they gaue them their iewels c. Exod. 11.3 so it was the Lord that inlarged the hearts of those Princes States to be beneficial to his Church but the priuiledges we seek are much more material excellent and are cōmon to the whole Church people as well as ministers these are diuine priuiledges granted immediatly by God himselfe And these are of diuers sort generally they are of two sorts The Church of God is priuiledged partly in respect of others and partly in respect of themselues In respect of others they are priuiledged First in regard of their friends whom God blesseth for them and also in regard of their enemies whom God curseth for their sakes as in Gen. 12.3 I will blesse them that blesse thee and curse them that curse thee Yea they are priuiledged in respect of the world it selfe whose substance standards they are Isay 6.13 It was made and is preserued continued altered and shall bee destroyed for their sakes As it was a great Priuiledge of the Arke of God that where it entred and was well esteemed and vsed as it was in the house of Obed Edom the place and persons were blessed by it where it was not worthily esteemed as amongst the Phylistims they were accursed by it So it is a great priuiledge to the Church that they that are friends vnto it are blessed by it at least in outward things and that they that are Enemies to it are cursed and plagued for it Secondly they are priuiledged chiefly in respect of themselues whereby they fared the better in their owne persons And these Priuiledges are of two sorts some concerne their outward and temporall estate others concerne their inward and spirituall estate First some concerne their outward and temporall estate as first protection and defence against Aduersaries Isay 4.5 6. there the Church is called the Glory and there is a promise of vniuersall Protection to it so also defence from ordinary Euills that befall others as Psal 91. and likewise they are priuiledged in regard of victory ouer their enemies as Psal 149. verse the last That they may execute vpon them the Iudgement that is written This Honour shall bee to all his Saints Last of all the continuance of the very outward being of the Church through all Ages to the worlds end is a Priuiledge to it as in Psal 46.5.6 the Prophet saith God is in the middst of it therefore it shall not bee mooued Let the world doe what it will yet it cannot depriue the Church of the outward being of it it may waxe and wane as the Moone doth yet as that hath alwayes a being so shall the Church euer bee These are temporall Priuiledges The second sort are such as concerne our spirituall and eternall estate and they also are of two sorts such as are common to all the members of the Church Hypocrites as well as true Beleeuers as the vse and profession of the Word Sacraments Prayer Fasting Gifts of the ministry Profession of the Gospell Knowledge of Gods Will and outward conformitie and obedience thereto as also Historicall and temporary Faith and some tast of heauenly things Heb. 6.2 and such other common gifts of the Spirit These in the godly tend to their eternall good but in the wicked and reprobate to their eternall condemnation Secondly such as are proper to Beleeuers onely as the Spirit of Adoption and such like and these are also of two sorts First matters of present possession secondly matters of future certainty First matters of present possession and they consist of diuers kinds First wee are priuiledged in respect of God Secondly in respect of the Creatures Thirdly in respect of Gods ordinary dealings in the world Fourthly in respect of the workes hee doth for vs Fiftly in regard of the graces hee workes in vs Sixtly in respect of the comfort hee impartes to vs And lastly in regard of the liberty he giues vs. First they are priuiledged in respect of God hee is theirs and they are his God the Father is their Father Master and Preseruer they are his Children Creatures and Charge Iesus Christ is their Head they are his members hee is their husband they are his Spouse hee is their Sauiour they are his redeemed hee is their Aduocate they are his Clyents hee hee is their Sheepherd they are his Sheepe yea they in some sort are one with him and hee with them so likewise the holy Ghost he is their master they are his Schollers he is their Leader they are his followers he is their Counsellour they are his Clients he is their Sanctifier they are his Temple hee is their Quickner they are his frame and workemanship to a new Creature Yea the whole blessed Trinitie doe most graciously concurre by their personall Actions in euery part of our Saluation here is a singular priuiledge if we had no more but only this it were enough to stirre vs vp to glorifie God and to comfort vs against all our present afflictions how truely then may we say with the Prophet Psal 144. last Blessed are the people that are in such a case yea blessed are the people whose God is the Lord. Secondly we are priuiledged in respect of the Creatures the holy Angels are seruants and attendants vpon the Church they are ministring Spirits sent forth for their sakes The Saints in Heauen acknowledge vs to bee Members of their Body the Catholique Church and doe instantly desire the full accomplishment of our saluation that they and we may be perfected together The Saints on earth loue vs pray for vs reioyce at our good sorrow at our harmes The wicked of the world oftentimes reuerence and admire vs for our holinesse and the good things wee haue though otherwise we be most odious to them
may erre And how can the Papists maintaine their doubting of saluation with the not errring of the Church yes say they though wee know what wee are now members of the true Church and therefore in the state of saluation yet wee are not sure what wee shall be whether wee shall continue so or not but yet then they confesse that there is assurance of saluation for the time present though not for the time to come and how also can they maintaine the falling away of the faithfull with the not erring of the Church For the faithfull are chosen of God but some of these that are of a visible Church are only called If then the chosen faithfull may fall away then those that are onely called much more yes saith Hosius Euery particular member may fall away but the whole Church cannot but I answer that the only bar to stay men from finall falling away is the decree of Gods election which is tyed no more to all the Church in generall then it is to euery man in particular but they retort this on vs you say they deny the finall falling away of the faithfull and yet affirme the finall falling away of the Church and yet also you call the Church the company of the faithfull I answer when wee say the faithfull cannot fall away for euer wee vnderstand the chosen faithfull But when we say the Church may fall away we meane only the faithfull by profession and by calling only not by election when we say that the Church is the company of the faithfull wee vnderstand it properly of the whole members not of any visible congregation and for that which they obiect that the Church cannot erre because the Church is the Spouse of Christ the Piller and ground of truth and because it hath the promise of the spirit to this I answer that these do belong properly to the whole militant Church not to any particular visible Church but onely by proportion that is so far forth as the faithfull and chosen are found in it But notwithstanding this promise of the Spirit they may sinne and therefore they may erre too for Gods Kingdome is the Kingdome of righteousnesse as well as of truth and that holy Ghost is the Spirit of grace against sinne as well as the spirit of truth against error he is a sanctifier as well as an inlightener And so much shall serue concerning the first doubt and question whether the Church may erre or no. The second matter of doubt is concerning the necessity of being a member of the Church if euer wee will attaine saluation And hence ariseth this question whether any may be saued out of the Church or no For this is one singular prerogatiue of the Church that whosoeuer is of it is in the state of Saluation and whosoeuer is out of it is in the state of Damnation To this question I answer that if we vnderstand it of the inward communion of the faith of the Church that is of the chosen it is simply true that without the Church there is no saluation at all And so also if we vnderstand it of the outward Communion in the profession of faith with the Church that is of the called it is true also that ordinarily and vsually without the Church there is no saluation So that it is true properly of the whole Militant Church and yet it extends to the visible thus far that if a man be where there is a visible Church if he ioyne not with it ordinarily he cannot be saued Doct. Take then the obseruation thus that Without the Church there is no saluation vnderstand it properly of the Church Militant but proportionably of the Church visible Esay 60.1.2 3. as there was light in Goshen when all Egypt beside was in darknesse so is there light and saluation in the Church when the whole world besides is in darknesse and the estate of Damnation And as all that were not in the Arke perished in the floud so they that are not of the Church cannot be saued but must needes perish with the world and that which the ancient fathers say is true that they which haue not the Church for their mother haue not God for their father and surely they that are not of the Kingdome of heauen here on earth shall neuer be of that Kingdome which is in heauen The reasons are these First the Church is the fold Reas 1 they that are not within this fold are no sheepe neither haue they Christ to be their Shepheard Secondly Election the promise of grace Christ himselfe Reas 2 the holy Spirit sauing Faith Holinesse Righteousnesse the vse of the meanes all these are onely in the Church and are no where else to be found Therefore they which are not in the Church can haue no part in these and so can haue no part in saluation The vses are these first this teacheth vs to labour to be Vse 1 members of the Church If we liue in a place where the Faith of Christ is profest and doe not ioyne our selues with them it is a great and a damnable sinne euery one wil labour to be of that company that hath best and most priuiledges then labour to be of the Church for that hath the most and best priuiledges and labour also to bring others to the Church specially those that are thine owne labour that they may be of the Church and so in the estate of saluation Loue Sion let thy heart be rauished with the desire and prosperity of Ierusalem Secondly let those that are in this State let them Vse 2 walke in the light while they haue it lest it be taken from them and then they cannot tell whither they goe Thirdly here we see the misery of those that are not Vse 3 members of the Church for though they be else neuer so wealthy witty mighty glorious or otherwise worldly priuiledged yet they are no better then of the damned crue they are out of the estate of Saluation without God and without Christ in the world Fourthly this teacheth those that are of the visible Vse 4 Church that as they haue communion with the Church in profession So also to haue communion with them in faith else as good not to be of the Church as not to haue our part in the effectuall meanes of saluation with the Church Vse 5 Lastly heere wee may learne what is to be thought of those that separate from the Church as men cut off from the Church and so if they be without the faith of the Church they can haue no saluation The one and twentieth LECTVRE of the CHVRCH WE haue already spoken of the 6th generall point propounded to be handled namely of the priuileges of the Church Now we are to proceed to the seuenth namely of the aduersaries and opposites of the Church for as the Church of God is endued with many excellent priuileges aboue all other congregations whatsoeuer So no other company in
the world is more subiect to aduersaries oppositions then they are for such is the condition euen of the best and happiest estates that can be attained to in this life that they consist of sweete and sower mingled together and commonly they which haue the most sweete one way haue the most sower another So is the estate of the Church a comfortable estate the best and happiest that this life can yeeld in respect of many excellent priuileges belonging to it and yet no estate so maligned spited at by so many and so sore aduersaries as the Church is the wisdome of God hath so framed and appointed it as for the tryall of our patience and obedience to see if wee will receiue euill at the hands of God as well as good so also to draw vp our loue affections to the meditation and desire of a further and better state in heauen where there is all sweet no sowre perfection of good and happinesse without any mixture of any euill Now the present estate of the Church being thus compounded of sowre as well as sweet of many dangers as well as of many priuileges It is needfull therefore first for mee to speake of secondly for you to learne the one as well as the other first for mee to speake of them for hee is a deceitfull Merchant that in setting forth his Commodities to saile shewes onely the best and conceales the worst So if I should acquaint you with the Priuileges onely and not with the aduersaries too I should be a deceitfull handler of the Word and mysteries of God Secondly it is needful for you to learne both that you may know what to trust to if euer you come within the walls of the Church not to dreame all of priuileges and comforts but make account aforehand to meete with aduersaries and crosses and oppositions of sundry kindes I speake not this to dismay any from ioyning to the Church though this hath beene one speciall meanes to discourage many but I speake this to stirre vp your spirits and to fit and frame you before-hand for the tryalls that God hath appointed you for that so you may fight that good fight of faith against all your aduersaries that which I shall speake concerning this matter I will deliuer in these fiue points First I wil shew that the Church of God hath many aduersaries to oppose it so long as it is in this world Secondly I wil shew what these Aduersaries are Thirdly I will shew the dealing of these Aduersaries against Gods Church Fourthly I will shew what is the dealing of the church the faithfull against her Aduersaries And lastly I will shew the courses and dealings of God both how he carries himselfe to the Aduersaries and also how he carries himselfe to his Church And hauing spoken of these particulars I shall haue spoken sufficiently of this point And first of the First that the Church of God hath many Aduersaries to oppose it The point offers it selfe in a plaine and direct obseruation and therefore so we will take it and so proceed in the handling of it And the obseruation is this That the Church of God so long as it is in this world is alwayes incountred and assaulted with many aduersaries that seek to disquiet their peace and hinder their good proceedings Marke the parts of the obseruation First I say they are Aduersaries there is their quality they are Aduersaries full of hatred Secondly I say they are many Aduersaries there is their number Thirdly I say that they encounter and assault the Church there is their worke Fourthly I say they doe alwayes assault it there is their diligence Lastly I say they seeke to disquiet their peace and hinder their good proceedings there is their end I shall not neede to make a curious Application of any proofes to euery one of these particulars though I doubt not but that many of the places brought for proofe would affoord it It will be sufficient that I proue the maine matter plainely and directly Therefore for the proofe of this obseruation see it first in a shaddow Mat. 8.24 where Christ and his Disciples are in a Ship vpon the Sea and this Ship is troubled with Tempests and ouerflowed with waues Now although this be but a story and that there be no intendment in the place to be applyed to this yet vnder this is fitly shadowed out the estate of the Church in this life Imagine the Sea to be the world and the ship to be the Church and the tempests and waues to bee assaults and incounters that the Church is subiect vnto and the Winds to bee the Aduersaries of the Church And then we shall see in this shaddow the obseruation bee plaine that no ship is more tossed in the Sea with Winds and tempests hindering their course and indangering their estate then the Church is beaten against by the assaults and oppositions of aduersaries troubling their peace and hindering their good proceedings See it more plainely in a Comparison of Gods owne Making and applying Cant 2.2 where the Church is compared to a Lilly amongst thornes Now the Lilly is a tender yet a glorious plant so glorious that Christ prefers it before Salomon in all his Royalty but the thorne is a shrubbed Plant rough and full of Pricks And the Church so long as it is here is a Lilly among thornes hath many aduersaries continually vexing it like so many pricking thornes in her sides euen on euery side round about her See it also in a Parable of our Sauiours making Mat. 13.25 c where the Church is compared to wheate among Tares as the wheate is among tares so the Church is among her Aduersaries the seede of the wicked And as the Tares hinder the growth and take away the Iuce from the good Corne so the wicked disquiet the Church and seeke to hinder and keepe her downe from growing And how long shall they do this why till the Haruest vers 30. that is till the end of the world vers 39. Then so long as the Church shall bee in this world shee shall be encountred and assaulted with many Aduersaries that shall seeke to suppresse it as the Tares the wheate See it yet more plainely in a vision Reu. 12. which is not a bare and empty vision like a Dreame but a beholding of things as in deede and truth they are In the first vers there is a woman cloathed with the Sunne and hauing the Moâ—ne vnder her feete that is the Church of God In the third verse there are her Aduersaries a Red Dragon Red with wrath against the Church there is but one Aduersary named but he hath many heads and hornes that is many complices and retinues In the seuenth verse there is their work the Dragon and his angels fought against Michael and his Angels that is against the Church And in the fourth vers there is their end to deuoure the Childe that is to hinder all good
our loue will faile too So also it is for the triall of our Faith in his promises to see whether we will still build and rest vpon them in all our Crosses with all manly Confidence when in outward appearance it is vnlikely that they should bee performed and stand So it is also for the triall of our Patience to see if wee will quietly endure all Crosses and oppositions and speaking against of Sinners and all manner of euill dealings for Christs sake Lastly it is for the triall of the corruption that is in vs For commonly many corruptions breake out of our hearts in these oppositions as wee see in Iob who was a Iust and vpright man and yet we see in his afflictions what a Sea of corruption burst out of him These are the Reasons that the Church hath so many aduersaries and opposits The vses are these The first vse is matter of Instruction Vse 1 teaching vs what to esteeme of the life of a Christian in this world for that which is the portion of the whole church in generall is also the portion of euery member in particular what is the life of a Christian here Surely a continuall warfare against many Aduersaries so that when thou entrest into the profession of the Gospell know that thou entrest into a Sea of troubles and a world of oppositions dreame not therefore of outward peace and ease there for that state cannot affoord it but looke for warres and bickerings continually either within or without either with one enemy or other and when thou hast passed one or many conflicts do not sit downe and say now I hope my payne is past but bee sure that so soone as one trouble is ended another will follow it at the very heeles A state of worldly Tranquillity and peace is a most dangerous estate and where there is such a state wee may feare that the Diuel possesseth all in peace there as our Sauiour saith Luk. 11.27 And in Luk. 6.21 22. he saith Blessed are yee that weepe for yee shall laugh Blessed are ye when men hate you c. there is the estate of the faithfull but we be to you that laugh now for yee shall waile and weepe woe be to you when all men speake well of you vers 25.26 there is the estate of the Reprobate Do wee laugh and haue we our pleasure now and doe all men speake well of vs then certainely wee are not of the number of the blessed but our estate is a woefull estate wee must take this as a Rule that to whom Abraham our heauenly Father may say Sonne remember that thou in thy life time receiuedst thy pleasure to those shall be also said after this life now thou art tormented Luke 16. the Torments of hell are the end of such an estate but on the contrary if it be with vs as it was with Lazarus that our heauenly Father may say of vs that we haue had our paines here he shall also affirme of vs after this life as of him but now hee is comforted paynes are bitter here but they are sweete hereafter I doubt not but Gods children haue many times peace here and yet goe to heauen and the wicked may haue many crosses and yet goe to hell But I speake here of crosses and sufferings that befall vs for Christs cause and for his sake because wee are the Church of Christ and these we must look for in this life as Christ was a Signe to bee spoken against Luk. 2.34 or a butt to shoot at so is his Chruch and euery paricular member and this is it wee are to looke for in this world heere is our warfare in heauen is our crowne And therefore while we liue here let vs looke for many Adùersaries and oppositions Vse 2 The second vse is for matter of reproofe and that of many for there are many that make the crosses and opposition of the Church as a stumbling blocke to hinder them from heauen and to make them fall into hell For first it keeps many from entring into the Church what say they Shall wee enter into so many troubles If they could separate the Church from the crosse then they would be of the Church like vnto the high Priests and the Scribes and the Elders and Pharisies in Matth. 27.42 that said Let him come downe from the Crosse and wee will beleeue in him so these men if yee can separate Christ from his crosse they will beleeue in him Secondly it is a stumbling blocke to many to make them flie away from the Church at least for a time so did the Disciples of Christ Matth. 26.56 when their Master was in trouble for his life they all forsooke him and fled this was but for a time But many in the time of opposition and persecution fall away finally from the Church such are they that are compared to the stony ground Mat. 13.20.21 that receiued the seed of the Word with ioy for a time but because it was not rooted in their hearts therefore when persecution commeth they fall away Thirdly it is a stumbling blocke to others that are beholders of these oppositions causing them to passe hard and vncharitable censures on vs either scoffingly by way of insultation as they did ouer our Sauiour in Matth. 27.43 He trusted in God let him deliuer him now if hee will haue him for he said I am the Sonne of God because our Sauiour was brought to a shamefull death therefore they scoffe at him and insult ouer him as if he were not the Sonne of God and so this was a stumbling blocke to keepe them from beleeuing in him or else it causeth others to passe hard censures on vs reprochfully taxing vs as notorious sinners because wee are so continually molested as they did of our Sauiour Esa 53.34 they thought him to be a wicked man and that therefore he was plagued and smitten of God and so in Acts 28.4 they iudged of Paul when the viper hung vpon his hand that hee was a wicked man and therefore though hee had escaped the Sea yet vengeance would not suffer him to liue Thus many make the persecutions and oppositions of the Church as a stumbling blocke to keepe them from ioyning with the Church these are all here reproued Vse 3 The third vse is for matters of exhortation to stirre vs vp to the practice of many duties Is the Church opposed with many aduersaries then we must learne first to fight and to take vp armes and to beare vp our selues with good spirit and courage against all our aduersaries the Apostle 1 Cor 16.13 exhorteth vs to this duty Stand fast in the faith quit your selues like men be strong c. seeing we are matched with so many aduersaries wee must fight manfully and quit our selues like Christian men for shall they fight against vs and that continually and shall wee lye still either not fighting at all or if wee beginne to fight shall wee like cowards giue
ouer and suffer them to trample vs vnder their feete God forbid this were not onely to bring our selues and our soules into our enemies hands but also to deliuer God himselfe as much as in vs lyeth and his cause and Religion into the hands of his enemies If wee be opposed in an outward fight as men wee are ready to take vp armes and to strike againe and to make all resistance where wee should not but in this case wee should rather yeeld and giue place and not resist euill as our Sauiour teacheth vs Matth. 5.39 c. Being therefore opposed as Christians and members of the Church and our faith being dearer to vs then our liues and the Lord hauing giuen vs an expresse charge to resist and fight it out why doe we not then quicken vp our spirits and resist euen vnto blood if neede require that so these aduersaries may not haue their wills on vs. Secondly as wee must fight so wee must fight lawfully as the Apostle saith 2 Tim. 2 5. that is as we must fight on a good ground so wee must fight by good and lawfull meanes when wee come to haue bickerings with the wicked wee must not doe by them as they doe by vs to quit them like for like if they wrong vs wee must not wrong them or if they slander or reuile or ouer-reach vs wee must not doe the like by them no wee must fight against them by lawfull meanes such as are infallible by Gods Word we are to deale so by lawfull courses against them as they doe vnlawfully against vs. Thirdly that wee may striue lawfully wee must put on the whole Armour of God Ephes 6.11 as wee must fight so we must be armed our aduersaries come forth armed against vs and shall we goe forth naked against them No wee must be armed too yea they are in compleat harnesse well appointed in euery respect to hurt vs and yet to keepe themselues harmelesse so must wee haue compleat armour too from the head to the foot wee must haue the helmet of saluation the brest-plate of righteousnesse the shield of faith the sword of the spirit the Girdle of verity and we must be shâ—d with the preparation of the Gospell of peace Besides as they are furnished by the diuell their captaine so must wee by God our captaine vpder whose colours we fight we must put on the whole armour of God and that this may be pressed the more vpon vs the Apostle doubleth his exhortation in 13. verse and saith For this cause take vnto you the whole armour of God Fourthly we must watch so the Apostle coÌ„mands vs 1 Cor. 16.13 and Peter 1 Pet. 5.8 Be sober and watch wee must watch for first our aduersaries are many secondly euery one assaults thirdly they watch to ouerthrow vs fourthly they haue much craft and subtilty amongst them euen as much as the Diuell can put into them and therefore wee had neede to watch continually and to stand on our guard and to haue our eyes open and to cast euery way about vs to discouer and preuent the enemy and to saue our selues remembring still that the enuious man preuailed in his purpose against the good seed while men were sleeping Matth. 13.25 that is while they were not watchfull and wary to preuent him The fifth duty which we must practice is that with our fighting and watching we take all opportunities and aduantages for our owne defence wee must learne of our aduersaries who are exceeding wise in doing euill so wee must be wise in doing good as they spie out their best aduantages when they are strongest and best prepared and when it will be most for their benefit and our hurt and when wee are weakest and most vnprouided not so able to make our party good against them so must wee doe against them specially wee must take such aduantages as God affoords vs in his Word when wee read how others of Gods children haue defended them selues in such assaults let vs take aduantage by their example and still in all our assaults let vs lay vp something for our defence against another time Sixthly Let vs throw away all hindrances 2 Tim. 4.2 no man that warreth intangleth himselfe with the affaires of this life c. Souldiers carry little with them to the warre but cast away all that is troublesome to them so must wee throw away all hindrances that may trouble vs in this fight as the loue of the world and of our selues and of pleasures yea and if neede be we must loaue father and mother wife and children too and throw them all away rather then they should comber vs in this battell wee must rid our hands of all things but what necessity ties vs to that so we may be free from incombrances in the mannaging of this spirituall warfare The Apostle in the 1 Corinth 9 26 27. propounds himselfe for an example in this case so fight I saith he not as one that beateth the ayre but I beat downe my body and bring it in subiection c. hee knew that if hee did not beat downe his body and so cast this hindrance away he should but beat the ayre teaching vs that wee must throw away all that hinders vs in the mannaging of this Spirituall fight The seuenth duty is confidence in Gods loue wee must cast our selues by faith vpon the power of God as the Apostle exhorts Ephes 6.10 My brethren be strong in the Lord and in the power of his might and if we doe thus it shall goe well with vs in this our battell and this faith and confidence is nor onely a part of this fight but the very victory it selfe as the Apostle saith 1 Iohn 5.4 this is the victory whereby we ouercome the world euen our faith and in this respect it is called a shield to quench all the fiery darts of Satan Ephes 6. The eighth duty which we are taught from hence to practise is the duty of prayer this is a speciall meanes to preuaile in our fight therefore the Prophet Dauid saith Psalme 56.9 when I cry then mine enemies shall turne backe and this the Apostle Paul practised in his spirituall fight when the messenger of Satan was sent to buffet him he besought the Lord thrice that it might depart from him and the same Apostle Ephes 6.18 exhorts vs hereunto in many termes pray alwaies with all manner of prayer and supplication in the Spirit and watch thereunto with all perseuerance wee must haue helpe and strength else wee cannot withstand our enemies they being so strong and we so weak and whence should we haue helpe but from God And how shall we obtaine it of him but by prayer and therefore wee must pray alwaies vnto God that he would helpe and strengthen vs in our fight and that hee would daunt and draw all good successe from our enemies that so they may not preuaile against vs but that wee may preuaile against them Exod. 17.11 When
Moses held vp his hand Israel preuailed and when hee let his hand downe Amaleck preuailed so it is with vs when we hold vp our hands to God by prayer wee shall preuaile against our spirituall enemies but if wee let downe our hands neglect this duty this dutie of prayer they will preuaile against vs. The last duty which wee are hence taught to practise is patience wee must possesse our soules with patience holding out to the end of the fight and being well content with our present portion sighing for deliuerance and yet waiting the Lords good leasure with an expectation of helpe and comfort to all our crosses and a seasonable and ioyfull deliuerance from all our crosses and a recompence in heauen with a Crowne of glory for all the crosses and miseries which wee doe heere endure And so much for the first point that the Church of God hath many aduersaries c. The second point is who and what these aduersaries are Surely they are very many in number In generall they are all they that are not of the Church for so is our Sauiours Rule Luke 11.23 Hee that is not with me is against me The particulars are many and therefore not easily to be comprehended within one artificiall diuision therefore take euery one by themselues The first aduersary or opposite is a false Church that is such as pretend themselues to be the Church when indeed they are not but are destitute of that which giues the true being of the Church that is of Christ Iesus want of Discipline and such like materiall points may make an vnwholesome and an vnsound Church but so long as Christ Iesus is truely professed they are true Churches The Turks and the Iewes are false churches hauing a false being because Christ is not professed by them The second sort are those that are not yet admitted into the Church and they are not onely Infidells and Reprobates which neuer were nor euer shall be of the Church but also Gods chosen children before their calling are bitter enemies of the Church as the Apostle Paul hee was as great an aduersary against the Church till hee was called as the world could yeeld The third sort of opposites to the Church are heretikes they are such as stiffely maintaine any grosse opinion against the faith professed in the Church some such there were in the Church of Corinth 1 Cor. 11.19 and these opposites are of all sorts some are greater heretikes others lesse and accordingly they are more or lesse opposite yet they are all aduersaries and that in an high degree euen to the faith which is the life of the Church at least in such particulars as they oppose All the embracers of heresies are enemies but the broachers of them most of all The 4th sort of opposites are Schismatikes those that make a diuision or rent in the Church withdrawing themselues from the outward fellowship of those that professe the sauing truth of these the Apostle speakes Heb. 10.34 that they withdraw themselues to perdition these are dangerous aduersaries for they doe not onely make a rent in the Church but as much as in them lies they diuide Christ as the Apostle speaks 1 Cor. 1.13 of both these opposites the Heretike and the Schismatike it may be said as the Apostle saith 1 Iohn 2.19 They went out from vs because they were not of vs Now as Heretikes are opposite to the faith of the Church so are Schismtikes to the vnity of the Church and as Schismatikes are opposite to the whole Church so specially they are opposite to that Church from which they separate The fifth sort of aduersaries are Apostates that reuolt from the faith and fall to their old estate of nature and sinne such was Demas 2 Tim. 4.10 who forsooke the Apostle Paul and embraced this present euill world And this is the fearefullest estate of all the rest for if they so persist as they hardly euer recouer they fall into the sinne against the holy Ghost which shall neuer be forgiuen of such the Apostle speakes Hebr. 6.4 5 6. that it is impossible that they which were once enlightened and haue tasted of the heauenly gift c. if they fall away that they should be renued againe by repentance and Heb. 10.26 If we sin willingly after wee haue receiued and acknowledged that truth there remaineth no more sacrifice for sinne The sixth sort of opposites are persecutors that doe not onely not regard the Church and the truth but they hate and persecute it and those that loue it and that not in a meane degree but for the most part they are blood-suckers and nothing will satisfie them but eyther the soules of professors if they forsake the truth or their bodies and liues if they continue stedfast in the truth The 7th sort of opposites are Hypocrites or Counterfeits such as pretend Religion when as yet they affect it not sincerely and in truth they goe to the Church heare the Word receiue the Sacraments c. but they do it not with a single and sincere affection If these be Ministers then they are false Apostles such as the Apostle speakes of 2 Cor. 11.13 that are deceitfull workers and transforme themselues into the Apostles of Christ or if they be of the people they are false brethren such as the Apostle speakes of Galat. 2.4 that are crept into the Church to spye out our liberty these are the more dangerous enemies because they are so neere to vs as it is in a family there is most danger by those of the same houshold if any of them be a thiefe he may set the doores open to let others in they are most dangerous as first being least suspected for if wee did suspect them wee would beware of them secondly as hauing fittest opportunities to doe vs mischiefe because they know our courses and so can the more easily betray vs as Iudas knowing our Sauiours walke was the fittest Instrument to betray the Lord of life Iohn 18.2 Eighthly excommunicate persons are aduersaries to the Church who though they doe not voluntarily depart from the Church as Schismatikes doe yet are they worthily cut off from the Church such was the Incestuous person 1 Cor. 5.5 these are in a fearefull estate for they haue no comfort by the prayers of the Church being cut off from the body they can haue no communion with it and till such times as they repent and are reconciled to the Church they are to be accounted of as opposites as Heathens and as Publicans Ninthly we come to those that are more spirituall enemies the world that is the people and fashions of the world the people of the world they hate vs because wee are none of their society as our Sauiour saith Iohn 15.19 And the fashions of the world which we are not to yeeld vnto in any hand Fashion not your selues according to the world saith the Apostle Rom. 12.2 These are
meanes that he tenders to vs for our reliefe either by resistance or by escape if hee affords vs meanes to fight and resist then we must withstand our enemies to the vttermost of our power Iames 4.7 Resist the diuell c. If God tender opportunity by flight take the benefit of that meanes so Christ teacheth vs Matth. 10.23 If they persecute you in one Citty fly into another and this did the Apostle Paul practise Acts 9.25 hee was let downe in a basket through the wall and so escaped form his enemies so that if opportunity be offered vs of flight wee must take it alwaies considering that this is the best course for vs to take which God offers vs opportunity of and wee may be bold to wait for a blessing on it fourthly wee must cleaue to God by walking with God in obedience to his will make and keepe thy peace alwaies with God whatsoeuer thou dost keepe him thy friend whosoeuer be thine enemy and this thou must doe by walking in his waies and then he will giue his Angells charge ouer thee to carry thee in their hands that nothing may hurt thee Psalme 91.11 12. and Psalm 34.7 The Prophet saith that the Angells of the Lord pitch their tents round about them that feare him and deliuereth them If thou feare God and labour to please him then thine enemies may goe about thee againe and againe seeking to deuour thee but still they shall finde the tents of Gods Angells euery where round about thee to deliuer thee that they should not hurt thee The third vse teacheth vs how to carry and behaue our selues to all things in the world euen to euery thing Vse 3 we heare and see surely very warily and suspitiously For feare left the enemy haue laid a snare in them to intrap thee and therefore when wee vse any of these things let vs sanctifie them to vs by the Word and Prayer and this wee must doe if not for any good and blessing that wee expect by them yet at least for feare of some euill that the enemie intends against vs in them specially wee are to carry our selues very warily to the men of the world euen to all those that are without take notice of them as enemies most dangerous such enemies as are euer seeking or ready to seeke thy destruction haue little to doe with them but euen as thou needs must and so thou shalt be safest from their danger learne Christs Lesson Matth. 10.17 Beware of men for they will deliuer you vp to Councells c. and follow his example Ioh. 2.24 when many beleeued in him because of his miracles yet hee would not commit himselfe to them because he knew them all There are many more particular duties to be learned hence but because they are more naturall to the next point we will referre them thither Now come wee to the fourth point and that is this namely how the Church is to carrie and behaue her selfe to her aduersaries they must not cowardly lye downe vnder their feete and suffer them to trample on them but they must oppose against them and that not rashly and desperately and presumptuously hand ouer-head but as their warfare is spirituall and Religious so must they carry themselues accordingly in it I will deliuer it by way of obseruation Doctr. take it thus Gods Church and chosen must so carry themselues in all their courses against their aduersaries that they may mannage a good fight of faith against them such as may well beseeme the Lords battels and the souldiers of Iesus Christ 1. Tim. 6.12 The Apostle bids Timothy fight out the good fight of faith shewing vs that it is a fight that wee are put to and wee must fight it out and it must be a fight of faith first because our faith is it that is specially stricken at by our enemies and maintained by vs and also it is the chiefe weapon and meanes whereby we fight so likewise the fight we make must be a good fight well mannaged in euery respect and that Timothy might see that Paul chargeth no more on him then he practised in himselfe hee professeth that hee for his part had done so and taketh his death 〈◊〉 it as it were 2 Tim. 4.6 7. I am now ready to be offered c. I haue fought a good fight I haue finished my course and haue kept the faith c. And this is euery mans duty 1 Pet. 5.9 whom resist stedfast in the faith except wee will be deuoured by Satan and carried quicke to hell wee are to resist and that in faith and it must be a stedfast resistance in a stedfast faith And the Apostle Ephes 6.10 hauing exhorted to be strong in the Lord because the strongest if hee be not well appoined with armour and weapons may be ouerthrowne therefore in the 11. verse hee teacheth vs how to fight furnishing vs with armour and weapons and discretion how to vse them put on the whole armour of God c Now that wee may be able to make a good fight of faith against our aduersaries wee are to consider first what wee haue to doe in this fight secondly bow wee are to doe it First what wee haue to doe in it and that is two things there is a double worke to be done in this fight defensiue and offensiue wee are to defend our selues and to oppose our aduersaries and therefore the Apostle Ephes 6. making mention of the weapons of our Christian warfare reckons vp not onely a Shield and an Helmet but a Sword too the first work then to be done in this fight is defensiue we are to saue our selues harmelesse for wee are deare and tender to God in Christ euen as the Apple of his eye and therefore wee must defend and keepe our selues the best wee can this counsell the Apostle Iohn giues vs in his 2. Epistle verse 8. Looke to your selues that yee loose not the things yee haue done So likewise our Sauiour giues vs counsell for our bodily preseruation Matth. 10.23 If they persecute you in one City flie vnto another and God hauing promised that not one haire of our head shall perish wee are to vse all the good meanes wee can that it may be accomplished It will be replyed that our Sauiour himselfe did otherwise Matth. 26.53 hee would not defend himselfe though hee might haue had Legions of Angells to defend him I answer the case is not alike for he knew it was his fathers will that he should thus yeeld as you may see vers 54. hee did it that the Scripture might bee fulfilled but wee doe not know this and therefore we are to defend our selues if lawfully we can But yet if we see plainely that God will haue our liues it is as great a finne in that case to seeke to saue them as in the other case to loose them as wee see Matth. 10.39 and howsoeuer we our selues speede though wee doe loose our liues
Spirituall for ye see how Vzziah was stricken with leprosie for medling with the Priests Office 2 Chron. 26.16 to the 19. And it was well hee escaped so for by the law he deserued Death Numb 18.7 The third Branch of the second point is that though it bee a spirituall Power yet it is not vnbounded but it is limited and scantled within the bounds of the Word For the same God that hath set markes and boundes in the earth for the Sea that it shall not ouerflow them Iob 38.11 he hath also prescribed in his Word certaine marks limits and bounds for the power of the Church and so farre the Church must goe and no further The Body and Spouse haue power to doe many things yet still they are to bee ruled by the direction of their Head and Husband And so long as the Church containes herselfe within these bounds and limits it goes well with her God prospers her and he hath promised and will performe a blessing to her but if she goe beyond these bounds and transgresse against God It is a fearefull and dangerous case the bond is broken all flyes a sunder the walls and hedges of the Church are troden downe and the Boare and wild Beasts enter in and spoile and make a prey of all Gods yoke is shaken off and then men runne into strange outragious vnwarrantable and exorbitant Courses fitter for lawlesse Infidels then for Christs Disciples and by this meanes Gods Church will bee degenerate into Synagogues of Satan and Religion turned into Ignorance superstition profanenesse and meere licentiousnesse And by this meanes Anti-Christ himselfe hath clymed vp into the Seate of Christ The reason is plaine in the very like case 1 Sam. 15.23 Because that they haue reiected God and his yoke and gone beyond their bounds therefore God will reiect them and cast them off from being his Church The Church therefore must consider like a modest Spouse that shee hath power indeed but to what to that that shee will and list her selfe No but to that which Christ her husband will haue her to doe so farre as in the exercising of her power shee walkes with God shee may goe on safely and boldly But if when God stayes she will not stay but still goe on forward at her owne perill be it The fourth Branch of the second point is that though it be a bounded and limitted power and authority yet it is the greatest power on earth it reacheth not onely to the people but Kings and Princes must obey it I say they are vnder the power of the Church though they be aboue the persons that exercise this power as may appeare in the Example of Dauid and Nathan the Person of Nathan being subiect to Dauid and yet Dauid subiect to the Power of his reproofe Secondly as it reacheth not onely to the meanest but to the highest so it reacheth not onely to the outward man but euen to the Inward also the very Spirit and Conscience though it be free from all other power yet it is subiect to this I say not to the Church it selfe but to that spirituall and diuine power which it in Christs Name doth exercise Lastly whereas no other authority or power reacheth so high as heauen or so low as hell this power of the Church extends to both it cuts off from God and deliuers ouer to Satan And againe it releases out of Satans lawes and reconciles vs to God and brings vs to heauen So much for the second point what manner of power this is The third and last point is this Namely what is it that the Church hath power in The Church hath a double power one ouer persons and another ouer things ouer persons and that in two respects either as they are members or as they are officers As they are members and that in two respects also either as they are not come into the Church or as they are come in already as they are not come in and that in two respects too either to admit them as members or to repell and refuse them If yee aske who are to be admitted The Answer is all those that are called Acts 2.39 the promise is made to you and your children and to many that are a farre off euen to as many as the Lord our God shall call For seeing the promise belongs to them and so they are for ought wee know within the Couenant then they ought to be admitted into the Bosome of the Church and to bee admitted as members thereof If yee aske how we shall know that they are called The Answer is plaine yee shall know it by their profession of faith in the Church and by their profession of Repentance by their profession of faith as Acts 8.12 37. As soone as they beleeued Philip which preached the things that concerned the Kingdome of God and the Name of Iesus Christ they were baptized both men and women And verse 37. Philip said to the Eunuch If thou beleeuest with all thine heart thou maist be baptized then he answered and said I beleeue that Iesus Christ is the Sonne of God c 38. and he baptized him And so by the profession of Repentance Matth. 3.6 they were baptized of Iohn confessing their sinnes And both these you shall finde together Acts 2.37.38 when they were pricked in their hearts at Peters Sermon they said Men and Brethren what shall we doe to be saued Peter said vnto them Amend your liues and be baptized euery one of you in the Name of the Lord Iesus Christ for the remission of sinnes as if he had said repent and beleeue for amendment of life doth necessarily imply purpose of obedience and so the profession of Repentance is a promise of obedience and this is precisely required Exod. 19.5 to the 8. where the Lord sent to the people of Israel to know whether they would obey him before hee would enter into Couenant with them To which agrees the practice of Iosiah and the people in the case of Reformation or renewing their admission when they had broken their Couenant with God 2 Chron. 34.31 32. he renued the Couenant betwixt God and his people and caused all that were found in Ierusalem and in Beniamin to stand to it If you aske what is the meanes and act of Admission The answer is that it is baptisme Mat. 3.6 Act. 8.37 38 Acts 2.41 they that gladly receiued the Word were baptized and the same day there was added to the Church aboue three thousand Soules Now this Act being once receiued is neuer to bee recall'd though the Couenant be afterwards neglected and broken for one entrance stands good for our whole estate In so much that if I fall after Baptisme and that so greiuously as that I be cut off by the censure of the Church yet if I returne againe the Couenant is to bee renued but not baptisme no more then circumcision in the former Testament was to be renued
in the like case but if men were neuer before baptized then though they bee of yeares of discretion yet they are to receiue Baptisme But whether hath the Church power to compell men to be members No surely faith cannot be forced vpon any yet if the Magistrate be Christian he by his authority may and must compell men to come to the outward meanes else wee deny him the priuiledge of his authority and of our subiection So did Iosiah cause all that were found in Ierusalem and Beniamin to stand to the couenant 2 Chron. 34.32 As they haue power to admit into the Church so they haue power to repell and keepe out and this wee finde to be plaine Acts 8.36.37 See heere is water saith the Eunuch what doth let mee to be baptised Philip said vnto him if thou beleeuest with all thine heart thou may'st c. as who should say where faith is wanting it is a sufficient let to keepe from baptisme and so from being admitted into the Church But what shall children doe then I answer they if they be the seed of the faithfull are pre-supposed to be within the couenant and so they are to be reputed as Gen. 17.7 God saith to Abraham I will establish my Couenant betweene mee and ther and thy seede after thee and Acts 3.29 The promise is made to you and to your children saith the Apostle and so in the 1 Cor. 7.14 The vnbeleeuing wife is sanctified by the beleeuing husband c. else were your children vncleane but now are they holy and therefore where children are tendred by faithfull parents to the Church they must admit them so far as they haue power and that is to baptisme Marke 10.13.14 as it was with circumcision in the time of the Law the children of the faithfull all that were males were circumcised so it is in Baptisme which succeedes in the roome of that all the children of beleeuing parents are to be made partakers of it So you see the Church hath power ouer persons that are not come in and that either to admit or repell them Secondly they haue power ouer persons as they are come in already and that either to keepe them in or to cast them out to keepe them in as in Reu. 3.11 Our Sauiour saith to the Angell of the Church of Philadelphia Hold fast that thou hast that no man take thy Crowne from thee and what was the Angels Crowne but the faithfull in that Church So the Apostle Paul calls the Thesalonians his Crowne and how must hee hold them fast and keepe them in By confirming exhorting reprouing comforting and instructing them bearing with their weaknesse admitting them to the Lords Table and vpon their repentance loosing them from their sinnes So the Church hath power to cast out for their obstinacy in sinne and so to binde them in the chaines of euerlasting damnation that the Church hath this power it is plaine for the Word of God is powerfull each way It is the sauour of life vnto life vnto some to other It is the sauour of death vnto death so the Censures of the Church are wonderfull powerfull Iohn 20.23 whose sinnes yee remit they are remitted and whose sinnes soeuer yee retaine they are retained saith our Sauiour to his Disciples And so we see how the Church did cast out the Incestuous man in 1 Cor. 5.4 5. and how they receiued him in againe in the 2 Cor. 2.7 8. The next point is the power that the Church hath ouer members as officers and herein the Church hath power to choose or refuse to place or displace to choose and place Acts 6.5 and the saying pleased the multitude and they choose Stephen c. to refuse and displace as in Acts 8.21 Peter refused Simon Magus when he would haue bought gifts of the holy Ghost for money and in the 1 Tim. 5.11 refuse younger widdowes c. and in the 1 Kings 2.27 to the 35. we may read how Salomon displaced and cast out Abiather from the Priests office But of this I haue spoken sufficiently before the matter of Church gouernment and therefore as I promised I will referre you thither Now in the second place the Church hath power ouer things and these things are of diuers kindes some are matters of substance some of circumstance the Churches power in matters of stubstance is eyther touching the Scripture it sefe or in things besides the Scripture as touching the Scripture and that is eyther touching the credit and authority of Scripture or the sense of it first of the credit and authority of Scripture which is called into question and much disparaged not onely by those that are without but euen of those that professe themselues to be within and to be members of the Church which should most lighly esteeme it some of of her champions as they pretend challenge at least an equall yea indeed a superiour authority to the Church aboue the Scripture and therefore the point to be discused here is whether the authority of the Church be greater then the authority of the Scripture It is not denyed but that the Church hath some authority concerning Scripture as wee shall heare afterward but that it hath authority equall with or aboue Scripture is not to be granted I will draw this point into an obseruation Doctr. which shall be this That howsoeuer the Church of God is endued with great power and authority from aboue yet the authority of the Church is not greater then the authority of the Scripture no it is not equall with it but the authority of the Scripture is greater and higher then the authority of the Church here are two parts of this obseruation First that the authority of the Church is not greater then of the Scripture secondly that the authority of Scripture is greater then of the Church the same places that proue one proue both Ioh. 4.39 The woman of Samariah hauing had conference with our Sauiour and beleeuing him to be the Messiah she went and told it in the Citty and it is said in the 39. verse that many of the Samaritans beleeued in Christ for the saying of the woman but it is said in the 41. verse that many moe beleeued because of Christs owne words The voyce of the woman what is it but the voyce of the Church shee beleeuing in Christ her selfe propounds him vnto others which is the Office of the Church in this case well the people beleeued for her saying but doe they rest vpon that as the chiefest authority of their faith No for verse 41. many moe beleeued for his owne word and verse 42. they that did beleeue for the saying of the woman acknowledge a greater and surer cause of their faith disclayming the former as insufficient now say they wee beleeue not for thy saying for wee haue heard him our selues and know that this indeede is that Christ the Sauiour of the world and is not Christs voyce to
vs now the voyce of the Scripture Therefore eyther they much wronged the womans voice in preferring Christs before it or else the Church is not of greater authority then the Scripture but the Scriptures of greater authority then the Church Iohn 5.33 to the 39. Iohn bare witnesse to the truth that Christ was the Messiah and his voyce therein is the voyce of the Church But doth our Sauiour rest there as if the truth were thereby sufficently confirmed no he disclaimes it in that respect verse 34. I receiue not the record of man and appeales to a higher and greater witnesse euen to his Fathers who did speake more sufficiently for him and doth not the Father speake in the Scriptures So that as the Testimony of Iohn is not greater then that of the Father but the Testimony of the Father greater then of Iohn so the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then that of the Church And in the 39. verse of that Chapter hee appeales from the Testimony of Iohn by name to Scriptures Search the Scriptures for they testifie of me as they being a greater witnesse then the witnesse of Iohn So in Luke 16. from verse 27. to 31. the rich man being in hell in torments intreats father Abraham that Lazarus might goe and forewarne his brethren that they might not come into those torments No saith Abraham they haue Moses and the Prophets and if they will not heare them they will not heare him The case is plaine if Lazarus had come to his brethren and told them that they should take heed of their brothers courses for hee was now in hell in torments for their sinnes if he had done thus had not his voyce been the voyce of the Church For what doth the Church but instruct exhort reproue and forewarne men from Sinne that so they might keepe them from hell and yet Abraham referres them to Scriptures as of greater authority and if Lazarus had come thus it had beene by miracle too which would haue added waight to his words and yet for all that hee referres them to the Scripture to Moses and the Prophets with a plaine affirmation of greater authority in them to perswade men from hell then if one had risen from the dead to perswade them The last place that I will adde for proofe of this point is in Iohn 10.3.4 the sheepe of Christ they follow Christ that is the faithfull they beleeue in him why because they know his voyce as who should say there is a secret skill that God hath endued them withall whereby they discerne the voyce of Christ from any other and that voyce of his they heare and beleeue it why because the Church tels them so No that is not it but because it is his voyce and he hath spoken it So that the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then the authority of the Church this is a materiall point not onely against the Papists but euen in our consciences that we may know what is the maine ground which wee are to rest vpon the Church or the Scripture Reas 1 The Reasons are many first the Scripture is the foundation of the Church Ephes 2.20 you are built vpon the foundation of the Prophets and Apostles Christ Iesus himselfe being the chiefe corner Stone that is ye are built vpon the Scripture then the Scripture is the foundation and the Church the building now we know that the foundation may and oft times doth stand fast without the building but the building cannot stand at all without the foundation therefore the foundation is a farre surer stay then the building and the Scripture then the Church Reas 2 Secondly the Scriptures is the immortall seede whereof the Church is begotten 1 Pet. 1.23 now which is greater the seed that begets or the fruite that is thereof begotten Reas 3 Thirdly the Scriptures are of greater authority to beget faith then Christs own miracles and therefore of greater authority then the Church Iohn 5.36 to the 39. Our Sauiour appeales from the voyce of Iohn which was the voyce of the Church to his miracles as being of greater authority and yet he appeales from his miracles to the Scripture as being of greater authority then them both And Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead and 2 Pet. 1.17 18 19. miracles are of greater authority then the Church and the Scriptures are of farre greateâ— authority then miracles that the Scriptures are of more greater authority then the Church I will make it plaine by a Simile In a Family the wife being of more authority then the childe her word shall stand when the childes shall not stand yea but the husbands word is of more Authority then the wiues for his shall stand when hers shall not then it followes that the husbands word must needs be of greater authority then the childes Fourthly that which speakes true alwaies must needs Reas 4 be of greater Credit then that which doth speake true but sometimes but the Scriptures speake alwaies true in euery tittle as the Lord himselfe who cannot lye speaking in euery sentence of it all Scripture is giuen by inspiration from God 2 Timoth. 3.16 but the Church speakes sometimes false for euery man is a lyer Rom. 3.4 therefore the Scripture is of greater authority then the Church or take it thus more plainly God is to be beleeued before man but the voyce of the Scripture is the voyce of God himselfe and the voyce of the Church is but the voyce of man therefore the voyce of the Scripture is of greater authority and is to be beleeued before the voyce of the Church Fifthly our assurance of any truth stands more on Reas 5 that into which it is last resolued then of that which being but a meanes thereto is it selfe proued by it As for example If I be sure the King will giue me an hundred pounds because hee hath promised and past his word for it this promise is but the meane of this assurance that which my assurance is last resolued into is the honesty of the King for if I be not principally resolued on that his promise can giue mee no certaine assurance Now our assurance of the truth of Scripture is last resolued into the authority of the Scripture it selfe the Church is but a meanes bringing vs thereto and it selfe leaning thereon For if I beleeue the truth because the Church saith it then I must be sure that the Church saith true but how should I doe it but by the Scriptures therefore my assurance of the truth stands on the authority of the Scripture not of the Church and so the authority of the Scripture is greater then the authority of the Church an Angell from heauen is not to
be beleeued besides the Word Gal. 1.8 Reas 6 Lastly the practice of the faithful is answerable to this both of teachers and learners the Teachers they haue referred the people still for certaine proofe of the truth to the Scriptures Esa 8.20 to the law and to the testimony if they speake not according to this Word it is because they haue not light in them Acts 10.43 to him giue all the Prophets witnesse saith Peter to Cornelius referring the truth hee taught to be tryed by the Scripture and so this hath beene the practice of the learners Acts 17.11 12. The men of Berea seached the Scriptures to try whether the things were so as Paul had taught them and yet Paul was a principall member of the Church and in his Doctrine hee was specially guided by the Spirit more then euer any Church was since and the Bereans are commended for this and not accounted curious So that the Teachers and the Learners haue still referred themselues for the tryall of the truth to the Scriptures and not to the Church and therefore the authority of the Scripture is greater then the authority of the Church Yea Obiect but you will say so the Scriptures are vsually referred to the censure of other Scripture and yet that is no proofe that therefore one Scripture is of greater authority then another how then doth this proue that the Scripture is of greater authority then the Church I answer Answ yes It proues the first ponit of the obseruation plainely that is that the Church is not aboue the Scripture which is the maine controuersie Nay if it be well considered it proues the second point of the obseruation that the authority of the Scripture is greater then that of the Church I say it proues it as sufficiently though not at the first sight so plainely for still in euery kinde there must be one highest which all the rest must settle vpon else there will be no stay at all but we shall runne on infinitely and without end now the Scripture or the Church is the highest thing in this kinde whereon we are to rest for they cnanot be equall then the Scriptures must needs be highest and if they be referred to any at all it must be to themselues for there is none greater nor higher as in the matter of an oath Heb. 6.13 to 16. men sweare by him that is greater then them selues But God sweares by himselfe because there is none greater to sweare by So likewise the Church is referred to the Scripture for trial because the Scripture is higher then the Church but Scripture is referred to Scripture because there is none higher to be referred to nor there cannot be two highests in one kinde for that is against nature and reason too and therefore when the sayings of the Church are referred to the approbation of Scripture it is the referring of them to an higher and so the authority of the Scripture is greater then the authority of the Church The vses are these The first is matter of refutation Vse 1 against the Papists that vsually disparage the holy Scriptures and set them downe too low and doat on the Church aduancing it too high their reach therein is not so much the loue they beare to the Church it selfe but that thereby they might exalt themselues and their owne Church and that their faith might be reputed the onely true sauing faith because their Church teacheth it So that God and his Word must goe downe that they might be lifted vp but if it be true that the Church were aboue the Scriptures yet except they can proue their Church to be the only true Church of God which they are neuer able to doe it helps not their cause It is strange to see and heare what monstrous and blasphemous speaches and positions many of them haue deliuered to this purpose as that the Scripture is of no more authority without the approbation of the Church then Esops Fables Oh horrible blasphemie there are some others of a better kinde that are more modest that say that the Scriptures are to be fitted to the times and the sense thereof is to be altred as the times alter others there are that say that the Churches are not bound to take the Scriptures as true without the allegation of the Church and that the Church hath authority to reiect or allow Scripture and that yee may know that by the Church they meane their Romish church and by that the Pope hearken how blasphemously they ascribe vnto him all power in heauen and in earth that hee may dispence against the Apostles and their Canons and against all the commandements of God in the old and new Testament c. Here the world may see that the church of Rome is that whore of Babilon an impudent and shamelesse strumpet that sets such a brasen face and belches out such whorish filthy blasphemies against God and his Word the very naming of these positions is refutation enough for them in any Christians iudgements To come to their best positions in this controuersie Position 1 First the Church say they is supreme Iudge in all controuersies of Religion but yee see by this obseruation that it is not so God is higher and the Scripture is higher the Spirit indeede is the Iudge and the highest Iudge speaking openly and plainely in in the Word and secretly in the minde and heart of euery beleeuer 1. Ioh. 2 20 27. you haue anoyntment from that holy one and know all things And againe the same anoynting teacheth you of all things Obiect yea but say they are not men sent to the Priests to enquire at their mouhes Mal. 2.7 and is not the Priest the highest Iudge then Answ I answer What are wee to goe to the Priests for for the Law not for their owne Iudgement whereto if they speake wee are to receiue it yet not because it is their saying but Gods Law but happly they can deliuer no other but Gods Law that is flatly contradicted verse 8. where the Prophet saith that they are gone out of the way and haue caused many to fall by the Law yea but say they the high Priest was the Iudge as wee may see Deut. 17.8 12. But hee was to iudge according to the Law as we may see in Vers 11. so that except they will arrogate more to themselues then the messengers of the Lord of hoasts did vnder the law they cannot be Iudge nor Iudges of the Scripture The second position of theirs is this Position 2 That whatsoeuer the Church saith we must take it as a Law and obey it It is true that whatsoeuer the Church saith according the Law and Word of God we must obey it not otherwise The Scribes and Pharises were to bee obeyed as they sate in Moses chaire that is as they taught his Doctrine Matth. 23 2 3. but if they transgresse and bring in the precepts of men and their owne traditions
as sometime they did then is their Doctrine vayne and to be reiected Marke 7 7 8. so that it is plaine that the Church is to bee beleeued and obeyed so long as they goe according to Gods Word but when they swerue from that they are no more to be beleeued Esa 8.20 to the Law and to the Testimony if they speake not according to this Word it is because there is no light in them except they speake according to the Scripture they are but darke and blind guides no light in them at all and that which is pretended to the contrary Matth. 18.17 is directly vnderstood of Church Censures which yet are not simply authenticall in themselues but as they are proceeded in Christs name Ver. 20. that is according to his order else there is no danger in it Iohn 9.34 Their last Position is this Position 3 which is directly against this obseruation namely That the authority of the Scripture depends vpon the authority of the Church In which grosse assertion they first dishonour God exceedingly as who should say man is to bee beleeued before God at least that God should not be beleeued but because of man Besides whence had the Scripture its authority in the writers of it from God or man Surely from God he is the author himselfe of Scripture 2. Timothy 3.16 euery Scripture is giuen by Inspiration from God then it must haue its authority from God who is the author of it Againe who giues vs faith the Church No it is the worke of God Iohn 6.29 Therefore that wee beleeue the Scripture to be Scripture or any booke of it to be Scripture it is wholly from God himselfe who workes Faith in vs to beleeue it Well Ob say they it is of God indeed that the Scriptures haue their authority but yet by meanes of the Church Answ I Answere It is true as the Church is the propounding witnesse thereof but not as enduing it with authority for that is from God alone and it is a great dishonour to him to giue any part of it to any other Secondly as it dishonours God so it disgraceth the Scriptures making them inferior to the Church whereas indeed they are the cause of the Church and subiecting them to the arbitrement of man whereas all our faith and discerning and thoughts are to be framed by direction from Scripture Ob. But they except and say It is no disgrace to the Scriptures that the Church is thus aduanced no more then it was to Christ that his Apostles gaue witnesse to him Answer I Answer yes for they make the Church aboue the Scripture in this case but the Apostles were witnesses of Christ as his vnderlings and Disciples They reply But the Protestants doe magnifie euery one himselfe as much as we doe the Church Answer I Answer No for euery one of vs beleeue that we are in the right because we goe by the right rule of the Scripture and the Spirit and so farre as the Church goes by that rule we will follow her as soone yea sooner then any particular man Thirdly this weakens and indeed ouerthrowes Religion setting it vpon man a ground weakeand insufficient whereas Religion must stand vpon Diuine authority else it is not sound Fourthly it spoiles the faithfull of their surest comfort which is this that God is the author of their faith and not man Fifthly it bereaues the Church of her maine hould and defence against the aduersary for whiles she saith the Religion which she professeth is true because shee saith so her selfe she layes her selfe open to the scoffes insultations of the aduersary For by that reason euery Religion wil be a true Religion seeing the professors thereof will say It is true as well and as confidently as the Church whereas if she say her Religion is true because God saith so in his word and so prooues it this is sufficient to stop their mouthes or else to leaue them without excuse Vse 2 The second vse is for Instruction teaching vs how to carry both our selues towards the Church and towards the Scriptures that is with an euen hand as our Sauiour said of tribute money giue vnto Caesar that which is Caesars and vnto God that which is Gods So must we giue vnto the Church that which is the Churches and vnto the Scripture that which is the Scriptures First esteeme of the Scripture as Gods owne Word 2 Pet. 1.21 22. able to make vs wise to saluation and perfect to euery good worke 2 Tim. 3.15 16 17 Secondly esteeme of the Churh as the Piller that is as the keeper and vphoulder of the truth 1. Tim. 3.16 not that light but a witnesse of that light Iohn 1.8 she is to inquire search propound expound pronounce teach approue iudge according to Scriptures themselues and not otherwise she is as the woman of Samariah that propounded the Messiah to the men of the city and brought them to him but when they heard him they say now we beleeue not for thy saying but we haue heard him our selues and know that this is indeed that Christ Iohn 4.42 So the Church propounds and brings vs to the Scripture but when we looke into it and heare it speake then we beleeue But ye will say how then do we know which is Scripture or how shall we know that the contents therein are true and of God I Answer First wee shall know it from the Scripture it selfe as the Sunne is knowne by his owne light so the Scriptures are knowne by their owne light God speaking and shining in the Scripture Doe wee then beleeue the Scriptures because the Church saith they are Scripture No but because the Scriptures themselues say so 2 Tim. 3.16 Secondly we shall know them by the Spirit working in vs together with the Word and perswading vs that they are true 1 Iohn 5.6 Thirdly they are made knowne to vs by the miracles whereby they were first confirmed Iohn 20.30 31. Fourthly wee know them by the testimony of the Church that is that congregation that truly professeth the sauing faith of Christ So that first not euery company that professe themselues to be the Church but professing the sauing faith are to be beleeued And secondly not whatsoeuer the Church saith is to bee beleeued but that which she saith by the euidence of the Scripture it selfe and interpretation of the Spirit And thirdly that which is so beleeued is not chiefely to bee beleeued because she saith so but in a second place aftre the Word and Spirit And fourthly not formally or essentially but instrumentally as an outward instrument onely Fifthly and that which shee doth say so shee speakes not infallibly but with some faylings errors and imperfections mans corruption still bewraying its selfe euen when he is much inlightned Sixthly that which she speakes without error is not absolutely to be beleeued because the Church saith it but conditionally because shee speakes according
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
yet of his owne by possession and feeling and therefore euery man must haue iudgement of his owne too for faith without iudgement is blinde presumption And must I not rest on my faith in that sense And why not on mine owne iudgement too that is on Gods Iudgement which he hath endued my minde and soule withall Obiect 6 Lastly it is obiected This is strange say they wee heare them confesse that euery man though he be neuer so much inlightned yet he is subject to error and yet euery one of them assures himselfe hauing one Answ no more warrant then another that hee is in the truth I answer so farre as wee haue full assurance that wee are in the truth that is in matters fundamentall so farre wee doe acquit all the faithfull from being subiect to error finally and therefore this is no strangenesse at all And so much concerning this point The fiue and Twentieth LECTVRE of the CHVRCH COncerning the power of the Church we haue heard that it reacheth to persons and things for so we diuided it for plainenesse sake concerning Persons we haue done concerning things we haue entred into them and shewed that the things wherin the Church hath power are either matters of substance or matters of circumstance matters of substance and that either touching Scripture or besides Scripture touching Scripture and that either touching the authority or sense of Scripture Of these two last points wee haue spoken namely concerning the power of the Church touching the authority and sense of Scripture Now wee are to speake of matters besides Scripture which is the last point concerning matters of substance that is the point we are now to speake to matters beside Scripture for though in deede and in truth there is nothing to be held in matters of substance in Religion but what is sufficiently warranted by the Word either expressely or at least by sound consequence and deduction yet because some haue fondly imagined and confidently auouched that such things there are and that it is in the Churches power to ordaine them and because some churches haue vsurped and incroached vpon more authority in this case then euer was granted or comitted to them from God therefore in handling the authority of the Church this point also amongst the rest is needfull to be spoken vnto Matters of substance in Religion are of two sorts some concerning faith teaching vs what to know and beleeue others concerning obedience prescribing vs what to do and practise in each of these the Church hath a great hand where the light of Scripture goes before and where shee followes the Doctrine thereof accordingly but where the Scripture is silent in any thing of either or both these kindes there the Church must be silent too and not desire to speake Wee will deliuer the matter plainly by way of obseruation and that is this namely Doct. that the Church hath no power to decree and ordaine any matter of substance in Religion eyther for faith or for obedience without or besides the Scripture The places that prooue this point are of diuers kindes for plainenesse sake wee will reduce them to these heads first some places ascribe this authority to God alone the second sort commends vs to the sufficiency of the Scripture in it selfe the third sort condemne all adding to Scripture and the last sort condemne all Doctrine so taught The first that ascribe this authority to God alone they are these Iames 4.12 there is one Law-giuer which is able to saue and to destroy and what is it to ordaine matters of substance in Religion but to giue Lawes Lawes I say of the highest kinde such as we must liue and be saued by and who is it that giues these Lawes hee onely that is able to saue and to destroy for so the Law-giuer is there described which being peculiar to God alone hee alone must be the Law-giuer Now the Lawes that God hath giuen are contained in the Scriptures which are therefore called the Word of God because therein God hath deliuered his minde and meaning therefore besides those in Scripture no other Lawes are to be ordained for matters of substance in Religion another proofe of this kinde wee haue Matth. 23.8 10. Be not called Doctors and be not called Master for one is your Doctor and Master and who is that but Christ himselfe Now what is it to be our Doctor and to be our Master It is to teach vs what to beleeue and what to doe that wee may be saued therefore Christ being our onely Doctor and Master he alone is to teach and direct vs in matters of Saluation And in Ioh. 1.18 The Office of reuealing God to man is appropriated to Christ hee onely declares him and the reason is there implyed because he onely came out of the bosome of the Father and therefore he onely knowes the minde of his Father and therefore consequently he onely being of ability and authority to declare it so that whosoeuer takes vpon him to reueale any part of the minde of God hee must shew that he comes out of Gods bosome else hee neither must nor can speake in this businesse that Christ himselfe hath already reuealed that is that which is contained in the Scripture Now that we may know that this Rule is inuiolably to be obserued wee must know that all which euer had to deale in matters of saluation were precisely tyed and and confined to this scantling both teachers and hearers Teachers they must teach nothing in this kinde but what Christ in his Word hath first taught The Apostles and in them all Ministers are forbidden to teach any thing but what Christ commands them Matth. 20.28 that and nothing besides that yea the holy Ghost Christs speciall and chiefe Deputy on earth hee is to receiue of Christ and to shew that to the people Iohn 16.14 15. he shall receiue of mine and shew it vnto you And the Text saith in the 14. verse that he shall glorifie Christ in this as who should say if hee teach ought besides it were a dishonour and disparagement to the Lord Iesus much more if any other should doe so and so the hearers they are tyed to this scantling too for so it was prophesied before Deut. 18.15 The Lord thy God will raise vp a Prophet vnto thee like vnto me from among you euen of your brethren vnto him yee shall hearken And this Prophet is Christ as the Apostle Peter proues Acts 3.17 And this was after confirmed by a voyce from heauen Matth. 17.5 This is my welbeloued Sonne in whom I am well pleased heare him And it is the marke of Christs owne sheepe that they will heare his voyce Iohn 10.6.27 and his onely and not a strangers that is whatsoeuer is spoken not according to the voyce of Christ in the Scripture So much for the first sort of Scriptures The second sort that proue this point are such as commend vnto vs the
perfection and sufficiency of Scripture for if the Scriptures containe all things necessary to saluation then what hath the Church to doe in such matters besides Scripture the Church and the Scriptures stand in oposition in this point for that sufficiency being granted to the Scripture it disanulls all such power challenged to the Church and that power being granted to the Church disanulls that sufficiency of Scripture but the Scriptures are sufficient as wee will proue by these places following Iohn 20.31 but these things are written that yee might beleeue that Iesus is the Christ the Sonne of God and that in beleeuing yee might haue life through his name All things that Christ spake and did are not written yet there is enough written for quantity and enough for power to cause vs to beleeue and so to beleeue that we may haue life through his name and therefore sufficient enough for all matters of saluation 2 Tim. 3.16 17. The whole Scripture saith the Apostle is giuen by inspiration from God and is profitable to teach and to conuince to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto euery good worke heere are reckoned vp such speciall works as are most effectuall to teach both faith and obedience and these are ascribed to the Scriptures True say the Papists they are ascribed to the Scriptures as being profitable to these but yet not sufficient yes it is sufficient too for it is so farre profitable to euery one of these that thereby the man of God is made perfect to all good works and is not this as much as if the Apostle had said the Scriptures had beene sufficient for euery matter of saluation and that hee meanes so is plaine in the 15. verse thou hast knowne the Scriptures of a childe which are able to make thee wise vnto saluation so much for the second sort of Scriptures The third sort are such as absolutly forbid any addition or detraction from Scripture as in Deut 4.2 there is an absolute prohibition yee shall put nothing vnto the Word of God which I commend you neither shall ye take ought therefrom and Pro. 30.6 put nothing vnto his Words lest hee reproue thee and thou be found a lyer Reuel 22.18 19. If any man shall adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall take away God shall take away his part out of the booke of life c. Now then if the Church can decree any matter of saluation besides Scripture and not adde to Scripture nor diminish from it then they may haue some colour for it notwithstanding these prohibitions but if that be impossible as it is then this is simply vnlawfull The Apostle amplifies this point by way of comparison Galat. 3.15 If it be but a mans testament no man will adde to it much lesse to the Testament of Christ The last sort of Scriptures are those that condemne all Doctrines so taught eyther without or besides Scripture Esa 29.13 It is a sore complaint which the Lord takes vp against the people there because the Religion they looked to be saued by was taught by the precepts of men and Matth. 15.9 Christ vtterly reiected this worship as vaine and hypocriticall when they teach for Doctrine mens precepts and 1 Tim. 6.3 4. If any man teach otherwise and consenteth not to the wholesome Doctrine of our Lord Iesus Christ he is puft vp and knoweth nothing It is selfe-conceit and grosse ignorance yea and not onely when it comes from an ordinary man but if it come from an Apostle nay an Angel if they should teach any other Gospell not only that is against this but besides this which I haue taught you saith the Apostle hold him accursed Galat. 1.8 9. So that if any either Apostle or Angell from heauen deliuer or teach any other Gospell that is any matter of substance in Religion though it be but besides that which we haue in the Scripture they are accursed And so much for the proofe of the point The reasons are many And the first reason is drawne Reas 1 from the nature of faith which carries alwaies a iust correspondency to the Word of God Rom. 10.17 Faith comes by hearing and hearing by the Word of God Faith comes by hearing of whose sayings mans No but the Word of God whatsoeuer God speakes faith heares it and most willingly and sweetly beleeues and embraceth it but what any else saith whether it be man or Church or Angell as it is not powerfull to beget sauing faith so also it is the nature of faith to refuse it or at least to suspect it because it is beside the Word and God speakes it not Secondly The second reason is drawne from the state Reas 2 of conscience which is this God hath endued our conscience through his mercy and ordinance with that freedome and liberty that is in subiection to none but to God onely and therefore whatsoeuer God commands or forbids the conscience well rectified yeelds to it acknowledging the authority of the speaker to be a binding Law which necessarily must be obeyed but when a matter is imposed by man onely without or beside the prescript of God the conscience feeles not the commanding power of God to ouersway it and therefore may and must and doth take the benefit of her liberty and this is it the Apostle saith 1 Corinth 3.23 Be not the seruants of men The third reason is drawne from the property of the Reas 3 things themselues that are to be beleeued and they are matters necessary to saluation and therefore wee must haue such a sure ground and warrant for them as that we may be bold to hazard our saluation vpon them Now the Church being it selfe subiect to error where iâ— builds not vpon Scripture is vnable therefore to afford any such warrant therefore without and besides Scripture the Church hath no power in such things Reas 4 Fourthly that which the Church doth heerein in ordaning any thing in matters of saluation without or besides Scripture she doth inioyne it with condition of damnation to those that doe not beleeue and obey it Let them be accursed that doe it not but damnation is not to be threatned by any but those that haue power to inflict it but the Church hath no power of her selfe to inflict it and therefore it is ridiculous in her to threaten it The Church indeede threatens it in excommunications but that is not of her selfe but vnder God and in his name who is also able to inflict it as hee is to threaten it in his Word but wee speake heere of matters besides Scripture and therein the Church hath no power at all to inflict no not instrumentally in the lowest degree therefore not to threaten damnation and so consequently not to decree any such things Reas 5 The fifth reason is drawne from a rule of
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
and this Rule holds as well for the Church now as then there being the same necessity there must also be the same power So the point is plaine that euery particular visible Church hath power from God to ordaine certaine outward Rites c. The reasons to proue this point are these First some Reas 1 Ceremonies are necessary in euery Church no Religion can possibly be carried without some outward Rites and Ceremonies Now who shall ordaine these but themselues as best knowing their owne State As in a priuate family who shall ordaine orders for it but those of the Family Secondly no Rights are vniuersall to hold euery Reas 2 where in all Churches no that is impossible because diuers Churches are of diuers states and therefore euery Church must haue power to ordaine Ceremonies for themselues Thirdly no Ceremonies are perpetuall in one and the Reas 3 same Church euery Church in time differing from it selfe by the change of occasions and states and then the Ceremonies which they had before are not fit for them now and therefore still they must haue power to ordaine as their state shall require Lastly if a particular Church hath not power to ordaine Reas 4 certaine Rites the Church vnder the Gospell is inferior to that vnder the Law For that was prouided for in this kinde by the Lord himselfe and that in particular But the Church now is not so prouided for of him If any say it is let them shew where therefore it must needes be that hee giues the Church now power to prouide for themselues in this kinde The vses are these First this teacheth the Church to Vse 1 take the benefit of this authority that God hath giuen them but you will say the Church is ready enough to take their liberty herein and therefore they had need to be bounded and bridled that they goe not too farre eyther for multitude vnprofitablenesse superstiton or the like The limits and bounds therefore that euery Church is to containe themselues within in ordaining Ceremonies are these First they must doe nothing that is opposite to Gods Word Secondly they must haue no opinion of Gods worship placed in them as the Surplice and the Crosse if the Church so inioyne them it makes them vnlawfull If they haue beene abused so heretofore by the Papists that is not their sinne now take away the abuse and the things may still be imposed and put in practice Thirdly wee must haue an eye to doe all to Gods glory 1 Cor. 10.31 Fourthly they must be done without scandall or offence as much as possibly may be the Church must be wary heerein for though all things be lawfull yet all thing are not expedient 1 Cor. 10. 23 32. Fifthly all things must be done to edification 1 Cor. 14 26. Lastly all things must be done decently and in order 1 Cor. 14.40 as in Exod. 28.40 Aarons sonnes must haue Coats and Girdles and Bonnets made them for glory and beauty which being the end that the Lord in the Legall Ceremonies did ayme at it must needs be our end also in the like cases and thus the Church may safely ordaine Ceremonies The last vse is to teach vs that if we liue in a Church where such things are ordained that are not simply vnlawfull we must take heed that we resist not this power or the things thereby ordained Bridle thy selfe from dislike specially from refusall yet yeeld with some perswasion of conscience take such a course whereby thou mai'st obey the Magistrate and the Church and yet not offend the weake heerein is wisedome yet rather obey the Magistrate though with offence for heere disobedience is the greater sinne and so takes away the sinne of offending the weake and indeede in this case I giue none offence because my hands are bound and I haue no liberty to doe otherwise but what if a man be not perswaded of these things What is then to be done must hee separate from the Church No first they must labour to be better informed secondly they must resolue to beare with a great deale rather then to make a rent in the Church thirdly suffer thy selfe to be ouerborne in things indifferent by the authority of the Church till thou be'st able to proue it simply vnlawfull or to shew that there is greater scandall in the vse of it then in disobeying the voyce of the Church and of the Christian Magistrate I know that it is sinne to disobey the Christian Magistrate except I know that God commands the contrary Now in these indifferent things I doe but feare I doe not know that God commands the contrary to that which my conscience is doubtfull of now shall I runne into a knowne sinne because I would auoyde a sinne onely feared So much shall serue for this point And so wee haue finished the eyghth point concerning the power and authority of the Church The sixe and twentieth LECTVRE of the CHVRCH YOu may remember that 9. points were propounded to be spoken to concerning the Church whereof we haue already handled 8. of them And now wee are to speake of the ninth and that is the application of all that which hath been spoken to all visible Churches in Christendome that I knnow of those Congreagtions that professe not Christianity we meddle not with The Pagans that professe heathenish Religion no Christian the Iewes that professe the Law and not the Gospell the Turks that professe that abominable Idoll Mahomet and not the Sonne of God Iesus Christ these wee haue here nothing to doe with they are vtterly excluded from the outward name of a Church as being assemblies quite of another kinde they haue no Christ not somuch as in outward profession and therefore are no Church at all It is the Christian assemblies that is those that professe the faith of Christ crucified that wee are heere to speake of you shall vnderstand that the Doctrine concerning the Church whereof I haue spoken hath been so plainely and fully deliuered that if it be rightly vnderstood it will easily apply it selfe to all Christian Churches in the censure of those that are Religious Iudicious but yet because diuers Christian Churches are of diuers conditions differing one from another as well in time as in place and because the chiefe reach of this whole discourse both in teacher hearer is this to see how we may iustifie our standing in the present state of this Church of England therefore for your better direction both to helpe your iudgement concerning other Churches and to settle your resolution touching the goodnesse and soundnesse of this Church that we liue in I will endeauour God willing to make application of that which hath beene spoken as to all Churches in generall so more particularly to this Church of ours The generall diuision of all Churches that eyther are or haue beene since our Sauiours time is two-fold First according to their situation and so some are Easterne and the
rest Westerne Churches Secondly according to their language and so some are Greeke and some Latin Churches And because the most famous of the Easterne Churches vsed the Greeke tongue therefore vsually the Easterne haue beene called the Greeke Churches and on the other side most of the famous Westerne Churches haue vsed the latin tongue and haue therefore been called the latin Churches The Easterne Churches haue the precedence both for time and order and therefore we will speake first of them but because some both Easterne and Western Churches haue beene Hereticall and Schismaticall therefore this generall point offers it selfe by the way to be discussed viz. Whether Schismaticall or Hereticall Churches may be accounted true visible Churches which generall being cleared will giue great light to the right censuring of particular churches First for Schismaticall Churches that is such as embrace and professe the common sauing faith of the Catholike Church but yet haue separated themselues from the outward communion of those particular visible Churches that sometimes they haue beene and should be members of the cause of such Schismes is sometimes pride discontent weakenesse wilfulnesse pretended zeale a factious spirit alwaies it is Satans instigation and mans acceptation whatsoeuer the cause be and how great soeuer the Schisme be though they be iustly condemned as Schismaticall in regard they are rent from the outward fellowship of such visible Congregations as they belong vnto yet because they hold correspondency with the Catholike Church in matters of sauing faith and accordingly professe the same they cannot be denied to be true visible Churches Such were the Donatists of old and such are the Brownists at this day But you will say Ob. Thus wee giue them great vantage and cause of reioycing for they vtterly deny vs to be a true Church and therefore wee accounting them to be such the standers by may thinke it safer to be of their Church then of our their 's being confessed to be a true Church euen by their enemies themselues and ours being not so confessed to be a true Church by them I answer Answ that they deny vs to be a true Church the greater is their sinne and it makes their Schisme the more damnable that we acknowledge them to be a true Church and call them brethren it is our ingenuousnesse and charity and the standers by if they haue grace and Religion should rather ioyne with vs wee so louingly and charitably carrying our selues like to Christ our head euen to our reuiling aduersaries then with them that are so bitter vncharitable censurers and mercilesse iudges of vs They know we beleeue in Christ Iesus and in him crucified as our only Sauior they haue bin baptised in our Church into his name and they doe not yeeld to be re-baptized by which very practice of theirs they acknowledge that which in words they deny namely that wee are a true Church for there can be no true baptisme administred in and by a false Church where there are true Sacraments there is a true Church as wee shall heare further hereafter So much for Schismaticall Churches In the second place wee come to Hereticall Churches and they are such as hold and stiffely maintaine any materiall point in Religion contrary to the common faith of the Catholike Church a particular man is not to be reputed an Heretike except hee ioyne with his error obstinacy and that he wilfully persist therein against the admonitions and allegations of the Church and so a Church is not to be reputed Hereticall till they be obstinate in their error and this obstinacy must be in all or at least in the chiefest greatest part of them so that none of note amongst them do testify their dissent from them nor oppose themselues against their heresie but if any of note be found amongst them though but few that doe openly contradict the rest that Church till separation be made of the sound from the vnsound is rather in charity to be wel thought of because of the right beleeuers then in zeale to be vtterly condemned as hereticall because of the mis-beleeuers though they be the greater part Now Heresies are of two sorts first such as directly ouerthrow the foundation secondly such as affirme it in expresse words but yet hold some crosse positions which by necessary consequence doe ouerthrow it That wee may the better vnderstand this wee must know what is the foundation and that is Iesus Christ God and man the onely Sauiour of the world as hee is reuealed in the Scripture for so the Scripture propounds it First that Iesus Christ is the foundation the Apostle saith 1 Cor. 3.11 other foundation can no man lay then that which is laide which is Iesus Christ Secondly Iesus Christ God the foundation Mat. 16.16 18. And Simon Peter answered thou art Christ the Son of the liuing God And I say vnto thee thou art Peter and vpon this Rocke will I build my Church In both which places he is expresly spoken of as the foundation Thirdly Iesus Christ man the foundation 1 Iohn 4.2 Euery Spirit that confesseth that Iesus Christ is come in the flesh is of God And there by implication he is spoken of as the foundation too for they that so beleeue are of God as who should say they are within the foundation and contrarily they that doe not so beleeue are not of God Vers 3. that is are not within the foundation Fourthly Christ the only Sauiour of the world the foundation Acts 4.12 neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby wee must be saued And there he is spoken of expresly as the foundation for looke in the 11. Verse and it is said hee is the stone cast aside of the Builders and is become the head of the Corner Lastly Christ the foundation as hee is reuealed in the Scriptures Colos 2.7 rooted and built vp in him and stablished in the faith as yee haue beene taught that is in the word for this is as truely a part of the foundation as any of the other and therefore the Scriptures else-where by a borrowed kinde of speech are called the foundation it selfe Ephes 2.19 And are built vpon the foundation of the Apostles and Prophets c. for it is not enough to Saluation to beleeue the former of the definition without this clause as making a full and compleate description of the foundation to say that Iesus Christ God and man the onely Sauiour of the world is the foundation is not enough vnlesse this be added to make it compleate as hee is reuealed in the Scriptures for they teach concerning him his Nature Offices Birth life Death and Resurrection c And therefore the Layers of this foundation make the Scriptures the rule or line that they worke by they proued that which they taught by the Scriptures So the Apostle Paul Act 26.22 23. witnessing both to small and
great saying none other thing then that which the Prophets and Moses did say should come that Christ should suffer c And Act 28.23 he expounded and testified the kingdome of God perswading them concerning Iesus both out of the Law of Moses and out of the Prophets And 1 Cor. 15.3.4 I deliuered vnto you first of all that which I receiued that is how that Christ dyed for our sinnes according to the Scriptures c And so Apollos Act 18.28 mightily conuinced the Iewes and that publiquely shewing by Scripture that Iesus was Christ still the Builders made the Scriptures their rule and line whereby they taught And this foundation in Scripture is sometimes set down in fewer words as in the 1 Cor. 2.2 Iesus Christ and him crucified sometimes in more words as in the 1 Tim. 3.16 great is the mystery of godlinesse God was manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp into Glory But this is the substance of all Iesus Christ God and man the onely Sauiour of the world as hee is reuealed in the Scripture the shortest is intended by the holy Ghost and so it is to bee vnderstood of vs in this largenesse and the largest is sufficiently comprised in this shortnes And that this is the right foundation of the Church first appeares plainely by the difference betweene Christians and professors of other Religions If a Gentile or Pagan dispute with a Christian how happinesse is to be attayned We say by Iesus Christ they will reiect him and say there is no Christ and de ride vs to thinke that he can make vs happy So let a Iew and a Christian dispute about happinesse we say by the true Messiah Iesus Christ as he is thus reuealed They say by the Messiah but this Iesus thus reuealed say they is not hee looke into Act 25 13. to 19 the matter there in question is this very foundation Iesus and there is a Gentile Festus speakes scornefully of him there are the Iewes denying him and opposing against him and there is Paul a Christian professing and auouching him and that no doubt as hee was reuealed in the Scriptures for that was alwayes his manner before The like in effect we haue in the 1 Cor. 1.23.24 there the Iewe and the Gentile and the Christian they all fight about the foundation Christ to the Iewes hee is a stumbling blocke to the Grecians foolishnesse but to them that are called the power of God to saluation saith the Apostle So we see plainely this is the foundation Iesus Christ God and man the onely Sauiour of the world as he is reuealed in the Scripture The resolution then is this those hereticall assemblies that directly deny this foundation or any part therof cease to be Christians are no more visible Churches But those that directly affirme the whole foundation and euery part thereof though they doe hould some erronious Positions wherby they ouerthrow some part of the foundation by necessary consequence are yet to be held true visible Churches Marke the termes of the Resolution there be many by-wayes there is but one right way It is easy to misse of the right way hard to hit it to deny directly any part of this foundation is enought to make such persons no true visible church but to affirme one part is not enough to make them a true visible Church But they must affirme the whole and euery part of the foundation Now then we are to speake of the Churches according to their diuisions And first of the Greeke Churches they are generally disperst in most of the Easterne parts of the world And to speake plainely God hath in some sort euen a visible Church dispersed in euery part of the world at this day Those that are most remote from vs in the Easternely parts of the world are comprehended vnder the name of Greeke or Easterne Churches because though neither their language bee Greeke nor their scituation altogether Easternly yet they haue receiued their faith for the most part from the Greeke Churches There are Christians amongst the East Indians there are some there making publique profession of the faith of Christ as others doe of Iudaisme and Mahometisme c. whether they be the beginnings of faith as being but lately planted amongst them or the remainders of faith as being planted of old I am not very certaine nor is it much materiall so long as they beleeue in Christ crucified and professe it so far as the Lord hath reuealed vnto them why may they not be acknowledged for true visible Churches In Russia there are many professed Christians that are after the manner of the Greeke Church they are full of Ignorance and superstitions the Lord inlighten them and purge them yet professing Christ crucified their onely Sauiour though by some consequences as mediation of Saints they deny it they are not to be denyed to be true visible Churches And so in Ethiopia there are found great store of Christians who though they bee circumcised and tainted with many grosse errors yet holding the foundation Christ crucified for their Saluation may iustly bee acknowledged true Churches And so in many other Easternly countries as in Persia and Assyria there are many Churches of sundry names as the Iacobites minorites c but most of them are nestorians as being suspected to hold with Nestorius that there are two persons in Christ which yet they haue quitted themselues of And they were onely so called because they opposed most vehemently against the contrary error of Eutychus who held confusion of natures in Christ In Armenia likewise are many Christians who are generally held to bee Eutychans but they haue also cleared themselues but because they opposed the Councell of Chalcedon which condemned that heresie All these beleeue and professe Christ crucified and therefore howsoeuer all of them are either corrupt persecuted scattered or disorderly yet farre be it from vs to deny them to be true Churches of God let vs esteeme them as brethren and magnifie the Lord for them and let vs pitty their defects and reioyce at their graces And let vs intreate the Lord for them as the Church in Cant 8 8. did sometime for vs Let vs pray to God to perfect the beginnings of some of those Churches to build vp the ruines of others and to purge away the errors and corruptions of them all that so if it be his blessed will they may be glorious and flourishing Churches euen in the eyes of the world And so much of these Churches that are generally called Greeke Churches Now we come to speake of those which are more particularly and properly called Greeke Churches lying in and about Greece And these are more particularly to be spoken to And therefore wee will handle them by way of obseruation which is this namely That the Greeke Churches euen as they stand at this day
though they liue vnder the miserable slauery of the Turke yet are to bee accounted true visible Churches we will take our patterne by that of Constantinople where there is a Patriarke at this day who hath answered the Obiections both of the Protestants and Papists to their Religion Now there is a true Church First because they affirme the foundation and euery part thereof Secondly their errors doe not directly ouerthrow the foundation nor any part thereof For the first they hould so much of the right Catholique faith as may iustly intitle them to the name of a true Church The whole Creede that we professe they retaine also In the interpretation of some points they differ somewhat from vs but in the maine substance they agree holding the foundation firme and sure Christ Iesus God and man the onely Sauiour of the world c. they renounce the head-ship of the Pope and many other points of Popish Religion They submit themselues to the direction of Scripture though the interpretation thereof they would fetch most willingly from their predecessours the Greeke fathers of whom some being more sound others lesse their Religion is not so sincere as it should Therefore the second part of the proofe is whether their errors be such as directly ouerthrow the foundation or any part thereof They are tainted with the errors of free will Intercession of Saints and Transubstantiation and some other Popish opinions which yet they doe not maintaine altogether so obstinately as the Romish church doth But their maine error is their denying of the holy Ghost to proceede from the Sonne from the Father they acknowledge and by the Sonne but from the Sonne this they expresly deny Now wee know that the Doctrine of the maiestie of God himselfe in his nature and in his persons is a most profound and principall point in Religion and very warily to be considered of Euery error therein being dangerous and fearefull and neere to blasphemy And this very error happly if it be throughly sifted will be proued to ouerthrow by consequence the foundation yet seeing first it doth not directly ouerthrow any part of it and seeing secondly wee heare they doe not eyther absolutely oppose herein to the knowne truth or omit the search of Scripture for it but professe that vpon playner euidence of Scripture they will yeeld And thirdly seeing they hold the foundation and euery part thereof in expresse words we dare hardly charge them for hereticall Churches much lesse to bee no true visible Churches at all but that men liuing in those Churches beleeuing otherwise aright in Christ crucified and repenting of their manifold errors and ignorances may be all saued vndoubtedly Vse 1 The Vses of this point are these first it is matter of reproofe And first of the Papists and that in two points first in that they presuming the Church of Rome to be the onely true visible Church affirme that no Church is a true visible Church but they that are subiect to the Pope and haue him to bee their head we see here that these are true Churches and better then the Popish Church and yet are farre from his Iurisdiction yea they hate and defie it so that their definition of a true visible Church is false when they say that there is no true Church but that which is gathered vnder the head-ship of the Pope whereas the Greeke Churches as we see are true Churches and yet not gathered vnder that heade It is true that in former times A Patriarke of Constantinople did in ambition seeke the title of head or vniuersall Bishop And the Pope of Rome at that time withstood him saying that whosoeuer tooke vpon him that title should be the forerunner of Antichrist and it proued true for not long after one that succeeded that Pope tooke this title vpon him and was indeede Antichrist I say that a Patriarke in ambition sought it but now he is brought low enough his head is vnder the yoke of the Turke the Aduersary of Gods Church who then thought to be the head of all Churches But though he missed of that the Church still continued a true visible Church is so to this day and yet neuer acknowledged the Pope to be their head Secondly it meetes with them for their vncharitable censuring of these Churches as no true Churches of God They are both hereticall Schismatical say they what if they were so yet still they may be true Churches as wee shewed before For Heresie as I will not precisely condemne them so neither can I altogether acquitte them but as for Schisme they are guilty of none But only they are rent from the Romish Church in particular so that here is the quarrell because they doe not submit their necks vnder the Popes yoke And seeing they and euery particular church is a body within itselfe as that of Rome I see no reason that their estate should be iudged Schismaticall except they had departed when they had beene members of that Church but they were neuer subiect to the Church of Rome One thing there is found in these Greeke Churches which the Papists take in their state to bee a chiefe note of the Church and that is Succession of Bishops which is as currant in the Church of Constantinople and Alexandria as in Rome euen from the Apostles times Succession in Rome is a certaine note and marke of a true visible Church and there is as good Succession in the Greeke Churches as at Rome and yet they say they are no Churches at all eyther let them disclaime this in the one or acknowledge it in the other I am perswaded that the Lord hath preserued this succession in the Greeke Churches of purpose to abate the pride of the Romane Church building so directly vpon that allegation It would else haue beene a farre more colourable plea to the naturall man but they denying the force of the Vse 2 reason in others doe plainely answere themselues The second Vse teacheth vs the great goodnesse of God and the care he hath in the preseruation of his Church these Greeke Churches haue liued many a hundred yeeres vnder the gouernment and slauery of the Turke that bought and sould them and their children and amongst the Professours of Mahomet the foulest Idoll that the world affords In regard of gouernment they liue vnder what a heauy yoke is it what a bloudy seruice how many persecutions disgraces indignities taxes and oppressions horrible wrongs and miserable slaueries doe they vndergoe They are bought sould imprisoned and put to death It cannot be spoken what slauery they liue in And yet behould God hath vpheld his Church amongst them all to this day I dare say that Israels preseruation vnder the bondage of Egypt so many hundred yeeres was not more miraculous then this of these Christians vnder the Turks So likewise in regard of the Religion of those that they are mixt with it is an heauy yoke
a true visible Church I grant that they come very neere the roote of faith and ouerthrow the foundation almost to the very ground by the Doctrine of Iustification by workes which error if they would reclaime few or none of vs would doubt but that they are a true visible Church yet this ouerthrowes Christ not directly but by consequence by consequence they doe because if mans merits iustifie then Christs merits alone doe not iustifie vs but directly they doe not for still they beleeue in Christ their onely Sauiour and they say that it is Christs merits that makes them merit they are not so grosse in this point as they were yet still they are grosse enough ouerthrowing the foundation by consequence yet still by consequence onely not directly and therefore still they may be reputed a true visible Church but ye will say is it not as dangerous against a mans saluation to deny Christ by Consequence as to deny him directly to shut him out at the backe-doore as at the foredore I answer It is not so great a sinne yet I say hee that doth this deserues in Gods Iustice to be cut off from Christs mercy as well as the other especially if hee see the consequent but if hee see it not it is not so foule a sinne as to deny Christ directly he that directly denies the foundation whether hee see it or not is in certaine state of Damnation but he that denies it by consequence and sees it not but yet doth firmely beleeue in Christ so farre as he knowes and is willing in reuerence and humility to learne more and to obey better and doth daily repent and beg mercy of God for his failings the Lord doth ordinarily either inlighten such an one and so bring him to repent or else doth forgiue him his ignorances and so saue him So that hee that denies Christ directly is in certaine state of damnation vnlesse he haue a partâ—cular repentance for that sinne but he that denies Christ by consequence if he confesse his ignorances and weaknesse to God and craue pardon of them and labour for more knowledge may be saued though they haue not this particular repentance for that sinne And that this is the case of many thousand poore simple soules that heretofore haue beene and now are contained in the besome of the Church of Rome no man of any bowells of charity can suspect So much for the first reason The second reason is taken from the comparison of Reas 2 the Church of Rome with other Churches in the same state compare her to the Church of Israel in Exod. 32.6 There they fell to Idolatrie worshipping the Calfe and yet they were a true Church still and in Numb 25.3 9. compared with the 1 Cor. 3.8 we see that they ioined themselues to Baalpeor and committed fornication with the Moabites thus they were very bad and yet a true Church still Looke further into the time of Ieroboam that set vp the Calues and made all Israel to sinne so that God threatned to giue them vp for the sinne of Ieroboam 1 King 14.16 and so in Ahabs time in the 1 Kings 16.30 Ahab the Sonne of Omri did worse in the sight of the Lord then all that were before him and so a time was when there was no passe-ouer in Israel for many yeeres and yet they were a true visible Church still So likewise compare it with the estate of the Church of the Iewes in our Sauiours time it was in the state of Apostasy and yet a true Church the Scribes and Pharises retaining some notable truthes were still to be heard Matth. 23.3 and yet their Leuen to be taken heed of Matthew 16.6 so that though they had many corrruptions yet they were a true visible Church The Church of Galatia retained circumcision whereby all profit and benefit by Christ is vtterly m de voide that is by consequence The Apostle saith Galat. 5.2 that if we be circumcised Christ shall profit vs nothing and yet this was a true Church still and I dare say that circumcision doth as neerely cut off from Christ as Iustification by workes by consequence they do both ouerthrow the foundation And so the Church of Sardis that had but a name to liue and was dead Reuel 3.1 was yet a true Church Now if all these were true Churches that were thus corruped why may not the Church of Rome though it be Idolatrous and haue many other foule corruptions be in some sense reputed a true visible Reas 3 Church The third Reasen is drawne from the Confession of many euen of our best Diuines as Luther Caluin Zanchey Morney and others that were most fierie and fierce against the Romish Church hating their abominations with as perfect hatred and detestation as any and yet they confest her to be a true Church though a corrupt Church though a dying Church though her life hung but by a thred this they haue confest of her I alleadge this not so much a Reason to prooue but rather as a qualification to mitigate the odiousnesse of this Speech in the eares of many which doe greatly reuerence the iudgement of these fathers and yet cannot endure to heare that the name of a true Church should be afforded to Rome Reas 4 Lastly their Baptisme is true Baptisme and therefore they are a true though an vnsound visible Church for the truenesse of the Church and of Christs Sacraments by them administred do necessarily inferre each other wheresoeuer there is a true Sacrament rightly administred for the substance of it there is a true Church But Baptisme in the church of Rome is rightly administred for the substance of it and therefore the church of Rome is a true church The error of rebaptization of such as haue beene baptised by Heretiques did arise from the want of the due consideration of the very like point in those things So much for the reason Vse 1 The Vses are these first then this teacheth vs that those were lawfully baptised that haue beene baptised in the Church of Rome and that the Baptisme wee receiued from them is lawfull Baptisme But some except and say that they that are Baptized in the Church of Rome are baptised into their faith I Answer No but they are Baptised into the Faith of the Trinity And this is the singular wisedome and mercy of God to keepe them sound in that that is for the substance of Baptisme though otherwise they are generally corrupt But ye will say It is intended by them into their faith I Answer first that their intent is so as being perswaded their faith is the true Christian Faith And secondly I Answer the Ministers intent makes not the Sacrament answerable to it but it is Gods worke and he makes it to a faithfull receiuer effectuall to the Vse 2 right vse that he hath ordained it vnto Secondly it iustifies our ministry against the Brownists and the Papists
corrupt too if either we respect to whom they are made to Saints and not to God alone or for whom for the dead and not for the liuing onely or how not with vnderstanding for they are in an vnknowne tongue specially their publike prayers and so as good haue no prayers at all I haue entred a foule sinke and I must needs confesse that I can finde no bottome yet if this be not enough adde heereto these aggrauating circumstances these things which were somewhat in a more tolerable manner among them before be now much worse first by the Councell of Trent for whereas before that Councell they were but priuate opinions of some men now they are the Doctrine of the whole Church and are obtruded on all professors as necessary to saluation and they condemne all that are not of their iudgement yea there is now in them a deadly hatred against the contrary truth and the professors thereof and persecutions by fire and Sword Secondly the Iesuits the Popes chiefe Agents haue and doe vse dayly all cunning deuises and malicious practises to stretch these points to the furthest straine that so they may tyrannize in euery mans conscience And also to curse and to defy all nations and persons that will not drinke of this poysonous cup Thirdly it is too apparent that they doe willingly blind themselues and for gaine fauour feare ambition and the like they doe persist in these courses against their owne consciences that condemne these things in them for as it cannot be thought that so many grosse conceipts should be swallowed downe by men of excellent gifts and vnderstanding but that they must strayne at them so the experience of many that are of that Religion the sincerest and the soberest that haue beene most ledde by Scripture and haue beene freest from faction that haue renounced and disclaimed many of these abuses and freely confessed many contrary truthes that we hould makes it plaine that among so many at least some are otherwise perswaded then they pretend yea some haue confessed so much and yet still goe on in their old courses Secondly they are foulely corrupted in their ordinary manners I know euery Church failes specially in manners exceedingly but the corruptions in manners that are in the Church of Rome are extraordinary and in a manner heathenish secondly they are such as follow vpon their Doctrine and which themselues professe to be lawfull whereas it is not so with other Churches they doe not maintaine and professe their corruptions of manners to be lawfull the Church of Rome doth take a taste of these in their equiuocation and mentall reseruation ciuill honesty abhors and condemnes these they vse and iustifie the vse of them breaking faith and promise Nature denies it they affirme and defend it that with Heretiques faith is not to be kept disobedience to superiors and maintaining others therein with them is a familiar practise whoredome is but a small sinne and the stewes a tolerable euill treasons and murthers of Kings Princes and whole states are they sinnes with them No they are meritorious workes the actors of the mare canonized for Saints Let them or any for them shew me their matches in the world bee they Turkes Iewes or Pagans or any other state that is iustly chargeable with the defence and practise of so many villanies and then I will confesse I haue dealt iniuriously with them but if they can shew me none such let them confesse that whereas many states and kingdomes and Churches haue done wickedly yet the Church of Rome doth surmount them all and let them vaile bonnet and throw away their pride state malice wilfulnes and their diuelish practises and let them humble themselues and repent in sackcloth and ashes that if it be possible their horrible euils may be forgiuen them I omit to speake of those exquisite cruelties practised vpon the poore Indians euen by the Iesuits themselues as well as by the Spaniards Oh miserable state what a bloody gouernment and a bloody Religion too whereby they haue made the very name of Christian Religion to bee abhorred euen amongst the Heathen So much for the first branch of the obseruation that the Church of Rome is exceedingly vnsound and polluted with many foule errors c. Now let vs come to the second Branch of it which is the inference of the former that therefore it is not lawfull nor safe to communicate with her It is true that there is no Church but hath some vnsoundnesse in it eyther in Doctrine or in manners or both as there is no body but hath some infirmities and diseases in it But this Church of Rome is so vnsound that take it as it is this a day maintained by the Popish faction and there is no communion to bee had with them in their Doctrine and manners without certaine danger to their owne soules Wee will proceed in the proofe hereof according to the grounds before mentioned their Doctrine and their practise being both vnsound and corrupt we may communicate with them in neyther first Gods commandement shewes it for their Doctrine being otherwise then that which Paul taught as befere is shewed they must be held accursed Gal. 1.8 9. and shall we communicate with such in matters of God and of Saluation as wee must hold accursed as enemies thereto And in the 1 Tim. 6.3 5. there is an expresse separation inioyned If any teach otherwise and consentâ—th not to the wholsome words of our Lord Iesus Christ from such separate thy selfe Secondly they are wilfull in their errors and therefore are to bee shaken â—ff Titus 3.10.11 Reiect him that is an Heretique after once or twice admonition c. Thirdly their sinne being idolatrous therefore they and it are to bee fled from 1 Cor 10.14 slye from idolatry 1 Iohn 5.21 keepe your selues from Idols yea the place of their idolatrous worship is not to be resorted to Hosea 4.15 though Israel play the harlot yet let not Iudah sinne Come not ye to Gilgal neyther goe ye vp to Bethauen c. Nay those that are there must come forth from amongst them and touch none of their vncleane things Esay 48.20 and 52.11 Ier. 51.8 Goe ye out of Babel c and that not only out of the litterall Babel in the deliuerance but also out of the mysticall Babel the very subiect now in hand and that with a feareful dâ—nunciation of Iudgement Reuel 18.4 Goe out of her my people that ye be not partakers of her sins â—â— that ye receiue not of her plagues fourthly the wickedns of their liues being very great we are to withdraw our selues from them 2 Thes 3.6 which though it be not of it selfe sufficient to inforce a separation from 2 whole Church for there is more required to the forsaking of a whole Church then of some priuate men yet being added to the former it makes our separation from them very warrantable secondly the practise of the faithfull proues
Esa 9.21 And so the Papist is against the Seperatist and the Seperatist against the Papist and both against our Church of England Each of them crying out with open mouth against the Church of England and our standing therein And the Papist thinks wee cannot iustifie our selues against their exceptions but that we must incline to the Seperatists And the Seperatists boast that wee cannot acquit our selues of their exceptions but that wee must incline to Popery here then is our present taske how to deliuer our selues from both these Aduersaries that we may fall foule on neither they doe not assault vs both in the same kinde nor about one and the same thing Each of them haue their seuerall Quarrell and each doe mannage a seuerall fight against vs and therefore we must frame our seuerall defences accordingly against them The Papist hee strikes mainely against our Religion the very life of our Church The Seperatist strikes specially at the State of our Church The exceptions of the Papist is the more dangerous but yet altogether vniust and vntrue that of the Seperatist may seeme to haue some more colour of Truth in some points but is much lesse dangerous First wee will beginne with the Papist as being the ancienter enemy of the two and his Quarrell the greater And because he excepts against our Religion we will ballance their Religion and ours together and so put the matter to triall and ioyne in this Issue whether their Religion be better then ours or our Religion better then theirs And because false Ballances are an abomination to the Lord we will disclaime them Carnall Reason outward Pompe plausible shewes and probabilities are deceitfull waights not fit for this vse Let vs bring them to the Scales of the Sanctuary and examine them by the equall and true waights of the Lord himselfe that is by such spirituall and sound considerations as the holy things of God are to be esteemed and tried by it were tedâ—ous if not infinite to reckon vp all the diffâ—rences betwixt them and vs I will therefore cull out six or seauen of the principall for Instances and thereby yee may iudge of the rest And I will weigh them in foure exceptionlesse Ballances and make it plaine God willing in euery one of these six or seauen Instances by euery of these foure Ballances that our Religion will hold waight full waight downe to the ground and that theirs is too light not worthy to be brought to the Beame The foure Ballances that wee will weigh these Instances in are first the Ballance of Gods glory Secondly the Ballance of Gods Word Thirdly the Ballance of true holinesse Fourthly the Ballance of peace of conscience The Instances of the differences betwixt them and vs which we will weigh in these Ballances are these The first is of the sufficiency of Scripture and the absolute Authority it hath aboue the Church and Traditions The second is of Gods free grace against mans freewill The third is of iustification by faith alone against mans of merits The fourth is of Christ our onely Aduocate against other Intercessors The fifth is of the spirituall worship of God against Images The sixth is of our Communion against their Masse The last instance is of our carriage of the meanes of saluation in open sight and plaine dealing that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and huckurmucker of these in order And first let vs weigh these seuen Instances in the first Ballance and that is the Ballance of Gods Glory For that is the best and truest Religion of God that tends most directly and intirely to Gods Glory All that wee doe must bee framed and referred to Gods glory 1 Cor. 10.31 specially our Religion Col. 3.16.17 And if men should deuise a Religion for any God true or false they would resoule That that were the best Religion whereby that God to whom it is erected might bee most glorified yea our very Religion it selfe what is it But our worshipping of beleeuing in calling vpon and obeying God which is nothing else but our very glorifying of God But the Religion professed by the Church of England doth most directly and intirely tend to Gods Glory and the Popish Religion doth not but contrarily it tends to his Dishonour and therefore our Religion is the true Religion of God theirs is not as wee shall see in these Instances The first is concerning the sufficiency of Scripture and the absolute authority thereof aboue the Church and Traditions put this into the Ballance of Gods Glory and admit as we doe that the Scripture is sufficient in it selfe and hath absolute Authority aboue the Church and Traditions and see how Gods Glory is thereby aduanced for thereby God is acknowledged to haue prouided most bountifully and sufficiently for his Church a perfect rule of faith and life that needes no addition and thereby God shall rule by his owne will and Lawes and bee worshiped by his owne ordinances onely all which are matters of Gods greatest honour But deny this as the Papists doe and preferre or equall the Church with the Scripture and mingle Traditions with Gods Word and all this Glory shall be much ecclipsed The second Instance is of Gods free-grace against mans free-will Admit that all the good we do or haue proceeds meerely from the grace and Spirit of God without any will or towardlinesse to good in our selues And the Lord is thereby rightly and truely glorified If wee haue no sufficiency of our selues no not to thinke well but that the will and the deede be both from Gods grace If we haue nothing in Abilty or desire or endeuour but as wee are effectually mooued by the Spirit then the whole glory of our working which is the greatest honour we can here doe to God is wholly ascribed vnto God alone But deny this as the Papists doe and auouch that there is some freedome in our owne will to good then God doth the lesse for vs and so doth the lesse glorifie himselfe on vs extoll man in this corrupt estate and dishonour God but dishonour man herein and extoll God The third Instance is of Iustification by faith alone against mans merits If it be said as we say That wee are iustified by faith alone without mans merits and we yeeld to Christ Iesus the glory and prerogatiue of our alone and all-sufficient Sauiour and we magnifie his righteousnesse as being of that infinite worth and power in and by it selfe as to make vs truely and perfectly righteous that beleeue it which as his proper due is directly assigned of his father and iustly challenged by himselfe and worthily obtained by his doings sufferings and victory But say as the Papists doe that wee doe merit some fauour with God by our owne good works and then we detract from Christs glory and make men compartners together with Christ in this glorious worke
and burnt vp God waters it and makes it fruitfull who shall hinder the growth and increase thereof Surely God will not suffer his owne worke to be hindred by any power in the world If this were well considered it would dismay the aduersaries of the Church and euen daunt Satan himselfe for they know before-hand that they are fighters against God yea against his speciall hand and therefore it is impossible that they should preuaile The wicked after the Flood when they built the Tower of Babel they fought against God but they could not preuaile it turned to their confusion but these fight against God in a speciall manner And therefore this is our comfort they shal neuer preuaile though they band themselues together against the Lord and against his Church yet all they doe is but the imagination of a vaine thing because it is against God and against his people This should comfort the faithfull in all their persecutions temptations and distresses whatsoeuer because that they are built by Gods owne hand and therefore like Mount Sion they shall stand fast for euer and neuer be remoued and likewise they are continually assisted by Gods hand so that their enemies cannot hurt them as the Mountaines are about Ierusalem so the Lord is about his people from henceforth and for euer Psal 125.1 2. So much of the first obseruation arising from the causes of the Church The next Point arising hence is this That wheresoeuer Doct. 2 the true causes of a true Church are effectuall and that by the ordinary blessing of God they haue their due successe there certainely is a true visible Church First I say where they are effectuall for sometimes the causes may bee present yet not effectuall or at least very little effectuall but where they are effectuall onely there they cause a Church Secondly I say by the ordinary blessing of God for extraordinary blessing and successe doth not sufficiently proue a true visible Church The point is cleare in the case of the Church Act. 2. from the beginning to the end the causes of a Church were there as wee shewed before and they were effectuall Vers 41. They were added to the Church and it was ordinarily effectuall Verse 47. The Lord added to the Church from day to day c. and therefore there was a true Church and so it is called in that verse 47. And so it was in the case of the Church of Antioch Act. 11. from 20. to 26. verse there was the meanes the Word and the Ministers of it and it was effectuall for they beleeued and it was ordinarily effectuall for a great number beleeued and turned to the Lord and therefore they were a Church and were also so called vers 26. So likewise in the 1 Cor. 1.2 Vnto the Church of God which is at Corinthus to them that are sanctified in Christ Iesus Saints by calling c. They had a Calling then and this was effectuall for they were sanctified in Christ Iesus and so were a true Church The case was thus in the seuen Churches Reuel 1.16 to the end of the Chapter there were the seuen golden Candlesticks that is seuen true visible Churches and there was the Sonne of man that is Christ walking in the middst of them and there were the Starres that is his Ministers vpholden in his right hand and a two-edged sword came out of his mouth that is his Word and the power thereof for so the Word is compared to a two-edged sword Heb 4.12 And these were effectuall too the Starres were vpholden and it was a sharpe two-edged sword so where these are thus effectuall there is a golden Candlesticke that is a true visible Church Reas 1 The Reasons of the point are these First the cause doth alwayes proue the effect necessarily where it hath her worke and is not resisted now here are the causes of a true Church and their worke is not resisted therefore here is the effect too that is a true visible Church Secondly where these causes are there is the definition Reas 2 of a true visible Church that is a company of people professing ioyntly the sauing truth Now where these are there is a true visible Church Thirdly whosoeuer liues in such a Church where these Reas 3 causes are walking in truth and sinceritie and being carefull and conscionable to obey these meanes he is certainely saued and on the contrary whosoeuer liues out of such a Church and doth not obey these meanes ordinarily hee cannot be saued then where these are must needs be a true Church for without the Church ordinarily there is no saluation But our Aduersaries that we haue principally to deale against in this case confesse it that the Word and Sacraments are the instruments and meanes of constituting the Church and conseruing it therefore we will stand no longer on the proofes and grounds of the point The Vses are these First this serues to iustifie our Church Vse 1 to be a true visible Church against the separation that deny it for by this it appeares we haue a true Church because that we haue the causes of a true Church and because they are effectuall yea and ordinarily effectuall amongst vs. If they except against vs they must deny and say either that we haue not the causes of a true Church amongst vs or that these causes are not effectuall or else that they are not ordinarily effectuall amongst vs. Some deny some of these and some deny all of them and therefore say we are no true Church If they say wee haue not the meanes wee answer that we haue through Gods mercy the Word and the Sacraments and Ministers and gifts which are the causes and meanes of a Church Yea but say they yee haue not all Gods ordinances amongst you you want discipline c. I answer first we only waite to see them proued by the word to be Gods ordinances which they so much require Answ and then wee will receiue them with both hands as wee haue done greater things Secondly I answer if wee should not receiue them yet we might bee a true Church though happily not so pure and perfect a Church for Discipline is not a matter of substance to the being of a Church but to the well-being only Obiect yea but say they though you haue the Word among you yet you haue it not out of the Lords mouth for your Ministers haue not a true calling they are not called and sent of God I answer that extraordinary calling we neither haue Answ nor looke for but such ordinary calling as ordinary Ministers haue had in any Church since the death of the Apostles wee haue the same Let them shew vs any since that time and we will proue that ours is answerable to it therefore if wee bee not a true visible Church then there was never any since the Apostles death Yea Obiect but say they you haue your calling from the Church of Rome I