but say they the Saints in heauen can know the desires of our hearts by our words But how shall they heare our words God reueales them say they to the Saints I answer there is no warrant for that And thus we see that the Papists making other intercessors besides Christ they iustle Christ out of his roome or set others on the Bench with him and so much of their error in Doctrine concerning the direct Office of the mediator The third point is concerning images they teach that images are to be worshipped though God himselfe hath exprssely forbidden it Exod. 20.4 in the second Commandement and if that Commandement forbid Idolatry as what other meaning can it haue then they teaching the contrary doe teach flat Idolatry And if Idolatry be spirituall whoredome and if a Spouse playing the Harlot is to be diuorced from her husband both which are largely set forth in Ezech. chap. 16. Then howsoeuer the church of Rome hath beene the Lords owne Spouse yet vpon this abominable whoredome she deserues iustly to be diuorced and cut off as a filthy Strumpet but let vs heare how this Harlot pleads for her selfe to saue her credit and honesty First say they we worship not the Image but God in and by the Image I answer did not the heathen doe so and yet they were abominable Idolaters yea say they but they made Images of the false gods we of the true God I answer yes they made Images of the true God too Acts 17.23 whom ye ignorantly worship him declare I vnto you saith the Apostle And did not the Israelites worship the true God in an Image Exo. 3â— 9 and yet they were horrible Idolaters nay the very resembling of the inuisible God in any mâ—de image is in the second CoÌ„mandement and else where directly forbidden as flat Idolatry Nay is it possible that any man falling downe before the Image to worship God in it can be freed from worshipping the Image it selfe at least in outward worship which worship God challengeth as intirely to himselfe as the inward the matter is so plaine that themselues confesse that they worship the Image but here they haue another deuice some honour say they we giue indeede to the Image it selfe but that is a lesser honour but the greater we giue to God alone so they distinguish without any ground from the Scripture for both these worships are condemned alike in the Scripture Rom. 1.25 there the great worship is condemned Galat. 4.8 there the lesser worship is condemned when it is not performed to God Besides to examine the matter a little further I would faine know whether that lesser honour which they giue to the Image be any part of that worship which is due to God or not If they say it is not then there is some religious worship which is not due vnto God and so the Saints belike haue that which is not befitting his Maiesty whereas wee know that little great worship is all too little for his greatnesse If they say it is part of that worship which is due to God then it is plaine Idolatry for God will not giue the least part of his glory to any other Esa Lastly if this lesser seruice could or were or might be giuen to Images yet not the greater worship but they giue to the bread in the Sacrament to the wooden Crosse yea to the Image of God and Christ this greater worship this very Latria this they professe to be due and accordingly they giue it them which is as grosse Idolatry as any among the heathen We come now to the last point concerning their Corruption in Doctrine and that is in the matter of Iustification which is the life of Religion and the ground of Saluation as being our reconcilement to God and acceptance into his Fauour wherin consists our whole Comfort and true happinesse therfore to erre in this point is most dangerous of all The Apostle saith directly Gal. 2.16 that a man is not iustified by the workes of the Law they say directly that a man is iustified in part by his owne works And here they mince it lest they should make a manifest Contradiction to the world and say that their works doe not iustifie of themselues but because of the diuine Grace dwelling in vs which makes vs worke and that we are saued by grace the Apostle saith it and ye grant it where then is the difference Surely the difference is very much though in appearance there bee little or none at all For by grace they vnderstand the gifts of Grace inherent in vs as faith and hope and loue c And so they directly conclude that our Iustification is by inherent Righteousnesse But the Apostle saith and so say we that we are iustified by the Grace and free Fauour of God in Christ Ephes 2.8 9. and Titus 3.3 and not by the workes of Righteousnesse which wee haue done Our Iustification is onely by Christs Righteousnesse imputed which wee apprehending onely by Faith that is beleeuing it for our selues and so applying it to our owne State by the comfortable perswasion of Gods Spirit in our hearts are therefore iustified by faith alone Alone I say not but that it is ioyned with good works in our liuing but because Christ our Iustifier is apprehended by our faith and not by our works Gods plaine truth without any quillets is this God is all in all for our saluation hee chose vs to saluation before the world was he calls vs takes vs out of our filth and bestowes his Spirit and the gifts thereof freely vpon vs and hee receiues vs into glory at the end of our life and all this he doth freely for his names sake and for the grace and mercy and merits of Christ Iesus without any merits of our owne or deseruing the least blessing at his hands this is the plaine truth of God the opposite whereof is a most fundamentall error and they that disclaime it not I see not how they can possibly be saued And so much be said for their errors in matter of Doctrine Secondly their errors and corruptions in matters of practice and they are of two sorts The first is their corruption in practice in the carriage of Gods worship And the second is their corruption in their ordinary manners First for the carriage of Gods worship they are exceedingly corrupt in their practice and this we will shew first in the generall Secondly in the particular parts of it In the general carriage of Gods worship they erre and are foulely corrupted for take it as it is caried by the Popish faction and it is fitter for man yea for an Idol then for the true and liuing God to be honored and serued by for first it is a carnall seruice full of Rites and Ceremonies like vnto that of the Iewes Heb. 6.10 Which stood only in meats drinks and diuers washings and carnall ordinances imposed on them
indirect allegations by way of inference from Gods commandements bidding vs to doe well and from his promises if we doe well which rather send vs to God for that which we cannot doe of our selues then imply any ability for the doing of them in our selues The third instance iustification by faith alone against mans merits we teach according to the Scripture Rom. 3.20 28 that by the workes of the law no flesh shall bee iustified But that a man is iustified by faith without the workes of the law And Gal. 2.16 A man is not iustified by the workes of the law but by the faith of Iesus Christ And Ephes 2.8 9. by grace ye are saued through faith not of workes c And Titus 3.5 not by the workes of righteousnesse which wee haue done but according to his mercy he saued vs That which the Papists pretend to the contrary Iames 2.24 yee see then how that of workes a man is iustified and not of faith onely doth not crosse the former except they wil blaspheme and say that God doth contradict himselfe but is plainely spoken of another saith that is dead Verse 90. whereas iustifying faith is a liuing faith and of another iustification that is before man as Verse 18. whereas this is before God The fourth instance Christ our onely aduocate against other intercessors wee hold and teach according to the Scripture 1 Iohn 2.1.2 that wee haue an Aduocate with the Father Iesus Christ the iust and hee is the reconciliation for our sinnes And Reuel 8.3 Another Angell came and stood before the Altar hauing a golden censor and much odours were giuen vnto him that he should offer with the Prayers of all Saints This Angell is Christ who as the high Priest in the Law Exod. 28.38 doth appeare before God making the Prayers of the Saints acceptable to God And there is not any shew of warrant in the word neyther for any one no nor for all the Saints together to doe the like The fifth instance the spirituall worship of God against images Our Religion teacheth according to the Word Iohn 4.23.24 that all true worshippers shall worship the Father in Spirit and truth for the Father requireth euen such to worship him God is a Spirit and they that worship him must worship him in Spirit and truth And Exod. 20.4 5. Thou shalt make thee no grauen Image thou shalt not bowe downe to them c This second Commandement is so plaine for this that the Papists leaue it out in some of their Catechismes and make vp the number of ten Commandements by diuiding the last And there is not one titâ—le of Scripture for Images neyther precept dispensation exception or example approoued but on the contrary they are fearefully threatned and strangely punished The sixth instance Our Communion against their Masse Our Communion is warranted by Gods Word 1 Cor. 10.16 the Cuppe of blessing which we blesse is it not the Communion of the blood of Christ c And 1 Cor. 11.23 24 25 c whereas their Masse hath no warrant at all in the Word not so much as the name of it found there nor in the Nature of any propitiatory Sacrifice nor any Intimation of repeating it but directly the contrary as wee may see Hebr. 10.10 14. the offering of the body of Christ once made with one offering c The seuenth Instance our carriage of the meanes of Saluation in open sight against their carriage of all in a cloude Our prayers made in a knowne Tongue are warranted in the word 1 Cor. 14.14 15. If I pray in a strange Tongue my spirit prayeth but my vnderstanding is without fruite what is it then I will pray with the Spirit but I will pray with vnderstanding also c And so for the word to be free and common to all as it is with vs hath his warrant Matth. 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 Prou. 9.4 5. who is simple let him come hither c And Esa 55.1.3 Loe euery one that thirsteth come ye to the waters c encline your eares and come vnto me and your soule shall liue So likewise hath an explicite faith his warrant Ioh. 9.35 Doest thou beleeue in the Son of God where our Sauiour requires an explicite and particular faith in the blinde man And in the 1 Pet. 3.15 the Apostle would haue vs bee ready alwaies to giue an Answer to euery man that asketh vs a Reason of the hope that is in vs c That which the Papists pretend to the contrary Matth. 7.6 Giue yee not that which is Holy to Doggs c is a malicious peruerting of Christs Words to his peoples destruction and their owne Ruine Thus wee see that their Religion is too light and oars full weight in this second Ballance of Gods word Let vs try them in the third Ballance The Ballance of true holinesse That is the best and true Religion of God that is most powerfull to worke Holinesse of heart and life for God is holy and our calling and the end of â—â— what cold deuotion will there be in vs and what hourely prayers and little faith and lesse reuerence as dealing with men and not with God himselfe For the fifth instance If wee worship God in Spirit without Images it workes in vs Spiritualnesse and truth for wee presenting our selues in all our worship nakedly without any Image before the Lord as before a pure Spirit wee are stirred vp thereby and growne by vse to frame our selues to his owne Image to be spirituall men and spiritually minded spiritually affected our vnderstanding will thoughts desires meditations and courses will be spirituall and heauenly lifted vp to an higher strayne in affection and eleuation of Spirit the onely meanes whereby to be truely renewed in the Spirit of our minds it will be a notable meanes against all carelesnesse and Hypocrisie and formality in our hearts and liues Sixthly our spirituall and true Communion with Christ against their Masse By this Communion Christ spiritually enters into vs and stirs vs vp to the life of God and incorporates vs into his mysticall body here faith doth her right office in discerning the Lords Body with a spirituall eye and applying Christ and his death and merits soundly to the heart of the receiuer and feeding vpon Christ in heauen at Gods right hand whereas in the Masse there is but the flesh which without the Spirit profiteth nothing and the bodily eye and hand and mouth and belly doe in a manner all faith doth little or nothing Seuenthly if the meanes of Saluation be carried openly and not in a cloude then all is done in knowledge and vnderstanding And then there is an holy will desire deuotion affection and endeuoure to serue the Lord in an holy manner as may best beseeme him and
refuse to come No let vs be thankefull for it it is a pretious Iewell and let vs take heed we doe not relinquish our Calling let vs not looke backe for no man that putteth his hand to the Plough and looketh backe is fit for the Kingdome of God Vse 4 Fourthly by this we may know whether wee are of the Church of God or no. Euery one that liues in the Church pretends to be of the Church but here is the tryall Art thou called Yes Why then thou art of the Church in some sense so farre as thou art called so farre thou art of the Church If thou hast onely an outward calling thou art but an outward member but if thou haue an inward and effectuall calling then thou art a true and liuing member of it But you will say how shall I know whether I haue this effectuall calling or not I answer It is easie to know it doest thou finde Gods Spirit worke effectually in thee to cause thee to leaue thy sins to stirre thee vp to repentance and to faith and to doe good workes As thou hast a new name so hast thou by this calling a new heart and a new life and new motions and affections new courses If thou hast then thy calling is effectual else it is but a dreame The surest marke of all is thy Conscience Doth that check thee for euery knowne sinne and infirmitie And doest thou labour in truth to obey it and renounce and ouercome that sinne thy Conscience checks thee for This is the surest mark of an effectuall Calling For when the Spirit hath thus quickned and purged thee and doth instruct thee and deale effectually with thy Conscience and frames thee to obedience to it here is a sure marke of an effectuall calling If we flee the Corruptions that are in the world through lust and if we giue our selues diligently to a course of grace and sanctification if we ioyne with our vertue faith c. this makes our calling sure and our Election too 2. Pet. 1.5 9 10. And if we doe these things we shall neuer fall Vse 5 The last vse is matter of reproofe or confutation of such as deny vs and the Church wherein wee liue to be a true Church We haue a true calling and that from God to sanctification by the Word and Sacraments and by the Spirit therefore we are a true Church This they cannot deny Ainsworth and others amongst themselues confesse that they had their Calling here yea their effectuall Calling and they will not say but theirs is a true Calling therefore so is ours and so our Church a true Church Yea but say they this calling is extraordinary I answer What is extraordinary in it The meanes are ordinary as the Word preached read and conferred on the Sacraments administred and Prayers offered vp to God It is extraordinary when wee are called without meanes or by rare and strange meanes but the meanes here are ordinary therefore the calling is so too Besides many thousands in our Church haue a true and effectuall Calling The meanes is dailie powerfull through Gods mercy either to winne or to confirme not a few but many thousands therefore the commonnesse of it proues it to be ordinary Yea but say they It is so in the Church of Rome too many are called there and yet that is no true Church It is strange that they will blind themselues so wilfully and not discerne betwixt things that so notoriously differ For first in the Church of Rome few or none are conuerted here in our Church are many Secondly they haue onely a generall call to a confused notice of God wee to the particular and precise knowledge of every Article and Point of Religion needfull to saluation Thirdly they haue not the meanes the Word truly preached nor read in a knowne Tongue wee haue Therefore it is strange that they should once open their mouthes to make such an absurd comparison The second Lecture of the Church NOw in the second place wee are to speake of the titles giuen to the Church there is no great difference betwixt the name and the title of a thing for sometime the name is called the title and the title the name yet as it is with persons of great place and qualitie they haue their names and their titles too as Paul an Apostle of Iesus Christ c. Paul there is his name an Apostle c. there is his title and so it is generally with all things of any great note they haue their names whereby they are ordinarily called and their titles whereby some extraordinary or speciall matter is attributed to them and affirmed of them So in the matter in hand concerning the Saints or company of the faithfull the name Church doth propound them barely or simply to our vnderstanding The titles raise vs vp to the consideration of some further matter in the nature and state of the Church then the name doth import and therefore hauing spoken of the name now we are to speake of the titles of the Church There are many worthy and goodly titles ascribed to the Church as it is said Psalm 87.3 Goodly and glorious things are spoken of thee Oh Citie of God Many as being much variety of matter to be considered in the estate of the Church and glorious as euery title commending the grace beauty and glory of the Church after a speciall manner And the Lord doth adorne her with these many glorious titles for many causes As first to giue vs a more full and perfit view of the whole Doctrine concerning the Church no one title is able to expresse all the particulars that concerne the Church therefore the Lord vseth many that what is wanting in some may be supplied by the rest Secondly that he might expresse and set forth the greatnesse of his loue to his Church which being infinite and extended in many excellent kinds requires many and glorious titles to expresse it by It is true that none indeed though neuer so many and glorious can expresse it according to the measure of his loue but these that wee haue doe fully expresse it according to the measure of our capacity so farre as we are able and as it is fit for vs to vnderstand Thirdly because by these many glorious titles giuen to the Church the Lord would inamour vs with her loue and allure vs to her communion that wee may the more willingly and chearefully be associated and gathered vnto her and the more sweetly and comfortably repose our selues in her bosome when wee heare so many and so glorious things spoken of her I cannot relate much lesse handle all the titles affirmed of the Church only I will reduce them to certaine heads and cull forth the choise of them out of each Testament They are of two sorts First some are absolute that concerne the Church simply in it selfe Secondly some are not so absolute but respectiue which concerne the Church as iâ—
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
of excellent vse and hath not beene handled to the full by any Diuine therefore I will stand the more vpon it That which I purpose to speake hereof I will reduce to these three heads First I will shew what manner of Communion this is Secondly wherein it consistes Thirdly how farre forth it is to bee extended and inlarged First what manner of vnion it is It is spirituall answerable to that which they all haue with Christ their Head for looke how they Communicate with their Head Christ such is their Communion one with another but that is a spirituall Communion and so is this And it is spirituall in many senses First as the Spirit being the Authour and cause of this fellowship whence it proceedes by one Spirit we are all baptised into one body saith the Apostle 1. Cor. 12.13 Secondly it is spirituall as the Spirit being the Common center and Point wherein all the Faithfull meete together and this is it the Apostle saith in that 1. Cor. 12.13 later end of the Verse and haue beene all made to drinke into one Spirit Lastly it is spirituall in regard that all those things wherein they Communicate are meerely Spirituall or at least Communicated in for some spirituall occasion or respect they haue also a Ciuill Communion as other men which being sanctified vnto them by the Word and Spirit and Prayer is in some sense spirituall too but else it is rather a Communion of men then of Saints The second point is wherein this Communion consists It consists in two things First in a certaine Communion of state which they haue Secondly in a Communion of practise which they exercise First they haue a Communion of state and here wee haue many things to consider For first they haue a Communion of state in respect of their substance of state they haue all one Calling Ephes 4.1 they are all called to be Saints that is they are all and euery one Christians Saints they are all Gods people they are all Godâ— house they are all Gods building they are all Gods Children Gal. 3.26 the sonnes of God through faith in Christ and they are all and euery one of them members of Gods Church Secondly they haue a Communion of state in regard of the Authour and cause of their state they haue all one and the same Father one and the same Redeemer one and the same sanctifier Thirdly they haue a Communion of state in regard of the meanes of saluation they haue all one and the same Common meanes of Saluation they haue the same Word and the same Sacraments the same Ministry to bee taught by and the same Church to liue in Fourthly they haue a Communion of state in regard of their Priuiledges they haue all the same Priuiledges they haue all interest into Gods promises they haue all accesse to God all right to heauen they haue all the same Liberties Royalties gifts and graces they haue all the same Election Iustification Sanctification and glorification all haue these though they partake not in them all alike but euery one in his degree and measure Fifthly they haue the same Duties for euery one of them to practise the same Repentance Patience Obedience Mortification Loue Prayer Peace and Faith and hence it is that their faith is called the Common faith Tit. 1.4 Sixtly they haue the same lawes to liue vnder and to bee gouerned by the former and the later Testament shewing them what they should doe or leaue vndone as also how and when and where to doe it or leaue it vndone Seuenthly they haue the same way to walke in namely that narrow and straight way that leadeth to eternall life Eighthly they haue all the same common enemies to fight against Sinne Satan the World the Flesh Persecutors Afflictions and Accusations of Conscience that which is Enemy to one of them is enemy to them all Ninthly they haue all the same end to aime at the same Kingdome prepared for one is prepared for all Matth. 25.34 and the same Crowne of Righteousnesse 2. Tim. 4.8 and the same glory 1. Pet. 5.1 Lastly the whole Course of their saluation from the beginning to the end is common to them all alike and therefore it is called the Common saluation Iude. 3. And thus they haue a Communion of state in these respects Secondly they haue a Communion of practise that is they exercise and practise this Communion I will make it plaine by this comparison Seruants of one Family and members of one and the same Citie or corporation as they haue a Communion of state which all partake in the same lawes and the same Priuiledges c. so also if they willingly Communicate with each other for the mutuall helpe and benefit one of another then they haue a Communion of practise too and this Communion is generall and particular First generall they all alike participate in the same rights and dangers benefits and Crosses they worship alike they pray alike they loue and heare and receiue and vse and beleeue and doe and suffer alike and handle the meanes alike and profit alike though with some difference of measure or other circumstance or smaller matter yet in effect and substance it is the same as they haue the same way of Saluation so the same steps are troden by them all in that way as they haue the same enemies so they manage the same Fight fighting together against their enemies Philip. 1.27 vnder the same Captaine Iesus Christ with the same weapons Ephes 6.11 the whole armour of God Take them any way outwardly or inwardly they haue a Communion of practise Take them outwardly they all make the same profession Act. 2.42.46 they continued in the Apostles Doctrine and fellowship c. And they continued daily with one accord in the Temple Take them inwardly and they haue all the same heatt and the same minde Act. 4.32 And the multitude of them that beleeued were of one heart and of one Soule c. so that which way soeuer you take them they haue a Communion of practise as well as of state It is true that sometime they faile in the performance of these things through their owne weakenesse and Satans malice but yet this is their reach and desire and true endeauour Secondly as they haue a Communion of practise in generall so likewise they haue it in particular as euery one hath a seuerall portion by himselfe so they doe not keep it to themselues but are still in a readinesse to imploy it to the Common good of the rest And this diuers wayes first in regard of their gifts it is so secondly for their wants thirdly for their doings fourthly for their sufferings fiftly for their affections Lastly in regard of themselues and all they haue they doe imploy all for the good of the rest and so haue a Communion of practise in particular First in regard of their gifts if they haue the gifts
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
is Can yee participate with me in my afflictions Shewing plainely that we can neuer come to heauen to partake with him in glory vnlesse first we drinke of his Cup and partake with him here in affliction And so much for the proofe of the Point Reas 1 The Reasons are these First it was so with Christ our Head Luk. 24.26 Ought not Christ to suffer these things and so to enter into his glory And therefore it must be so with vs his members for shall wee thinke to speed better then he therefore seeing he suffered first and so entred into his glory so must we too For if we fuffer with him then wee shall also raigne with him 2. Tim. 2.12 and if wee bee first made conformable to his death so shall wee bee also to his Resurrection Phil. 3.10 11. And if wee partake with him in his sufferings so certainly shall wee partake with him in his glory 1. Pet. 4.13 14. And Luk. 22.28 29. Our Sauior saith Yee that haue continued with me in my Temptations I appoint vnto you a Kingdome euen as my Father hath appointed vnto mee a Kingdome Reas 2 Secondly it is the portion and Legacy assigned to vs by Christ himselfe Ioh. 16.33 In the world ye shall haue afflictions Reas 3 Thirdly Reason requires it that we should not be crowned vnlesse wee striue and fight 2. Tim. 2.5 6. And if wee cannot bee crowned in earth except wee fight and striue much lesse in heauen And if we doe fight then certainly we shall be crowned as the Apostle there sheweth 2. Tim. 4.7 8. Reas 4 Fourthly the malice of Satan and his instruments cause it to be so 1. Pet 5.8 Your aduersary the Diuell like a Roaring Lyon walketh about seeking whom he may deuoure hee is still bruising our heele Gen. 3. Fiftly our owne corruption doth necessarily require it Reas 5 that wee be continually exercised in this warfare For first our Corruption doth continually raise vp such fightings in vs Gal. 5.17 The flesh Iusteth against the Spirit c. And secondly our Corruptions must bee vanquished and subdued and mortified else we can neuer enter into Gods Kingdome 1. Cor. 15 50. Flesh and blood cannot inherit the Kingdome of God neither can corruption inherit incorruption therefore we must endure many conflicts here before we can come to Gods Kingdome Sixtly for the Triall and exercise and increase of Gods Reas 6 grace in vs Faith and Constancy Patience Wisdome and Experience Hope Loue and all our best graces some are begotten some tried some confirmed all vsed and exercised in this fight Iam. 1.2 3 4. Seuenthly by this meanes God seasons our hearts with Reas 7 a lothing of the world finding nothing here but troubles and fights and with a longing after heauen where wee shall be freed from them all Lastly Our Ioyes in heauen shal haue the better relish to Reas 8 vs if first we suffer afflictions and Temptations here The vses of the Point are these First this teacheth vs that Vse 1 we should neuer looke not any of vs for to haue any setled state of minde peace or quietnesse in this world so long as wee are in this vale of Teares wee are so farre from peace and quietnesse that on the contrary we can look for nothing but afflictions persecutions temptations and fightings within and terrors without no sooner is one affliction ended but another begins It is true that it is not with all alike in this case but some haue greater some lesser Conflicts but yet all must drinke of this Cup in some meausre else there is no glory for them And therefore most dangerous and fearefull is the state of all such that doe not come within these listes nor endure the bruâ—t of this fight they thinke themselues happy because they are all in peace and quiet and they will thanke God for it that they are not thus troubled and turmoild But alas poore Soules it is their bane and misery it makes them vtterly vnfit and vncapable of a Crowne and so depriues them of all true happinesse If thou haue no affliction but that all is at peace within thee then the strong man the Diuell hath thee in full and quiet possession Luk. 11.21 Therefore let vs not enuie such though they be at rest and quiet and we in trouble and affliction for though in shew their estate seeme better then ours yet in Truth our estate is better then theirs Put the case we were at Sea tost with many waues vp and downe and yet were sure to come to a Hauen where wee should haue all things our hearts could desire and put the case also we should see others on the shoare at peace neuer like to attaine to that Hauen would wee enuie them So though we passe through the waues of this world and the wicked stand on the shoare in peace yet we haue no cause to enuie them or to thinke their case better then ours For wee are passing through these waues to the Hauen of eternall glory which they shall neuer attaine vnto Vse 2 Secondly this teacheth vs that seeing this is our portion then first we must not thinke much or strange of it that afflictions and temptations befall vs here as the Apostle exhorteth 1. Pet. 4.12 Dearly beloued thinkâ— it not strange concerning the fiery Triall which is amongst you to proue you as though some strange thing were come vnto you We must not thinke it strange for it is the vsuall estate of all the faithfull so that God deales no otherwise with vs then with his dearest Saints A Christian when he comes first into the Schoole of Christ is like a Scholler when hee goes first to Schoole that thinkes it strange for to be beaten yea but if hee will be a Scholler hee must be beaten And so if we be Schollers in the Schoole of Christ we must looke for afflictions This is our portion allotted vnto vs therefore let vs not thinke it strange when it doth befall vs. Secondly it teacheth vs that when God calleth vs to this warfare we should not detract nor hide our selues nor runne away as Ionah did But wee must willingly and cheerefully offer our selues vnto the Lord for such imployments in this seruice as it shall please him to make vs fit for and though we endure many blowes yet we must stand to it for it is Gods seruice Thirdly seeing it is our portion wee are not to bee sorry nor to take it heauily that we are thus dealt with but to kisse and embrace it as a sweet portion which the Lord in mercy and faithfulnesse hath allotted to vs Matth. 5.11 12. Blessed are you saith our Sauiour when men reuile you and persecute you and say all manner of euill against you for my sake falsely reioyce and be glad for great is your reward in Heauen So the Apostles Act. 5.41 went from the Councell reioycing that they were accounted worthy to suffer for Christs Name And to this
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
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