question Whether the Church can erre or no. 49 For we are to distinguish beâ—tween the Catholike Church and Particular Churches 50 Againe we are to distinguish between errours overthrowing the Foundation and stubble builâ— upon the Foundation 51 And againe we are to distinguish between the Visible Church and the Invisible 52 The Romanists after long and tedious disputation about the infallible judgement of the Church bring us at length to the Pope alone The Infallibilitie saith Bellarmine 4. de Pointif cap. â— is not in the assembly of the Counsellers or in the Councell of the Bishops but in the Pope alone 53 The faithfull people erre not as long as they follow their Pastors The Pastors erre not as long as they follow their Bishops The Bishops erre not as long as they follow the Pope Therefore according to them the immunitie of the Church from errour descendeth from the Pope alone 54 What they attribute unto the Pope that do we attribute unâ—Christ who teacheth his Church by the Scriptures and in the Scriptures The Church doth not erre as farre forth as long as it follows the voice of Christ and is ruled by the Holy Ghost 55 To conclude To this end doeth God gather himself a Church that he may have an assembly or company to acknowledge to praise and to glorifie him aright both in this life and in the life to come 56 The Militant Church here on Earth is the Seminary of the Church Triumphant in Heaven Unto which Christ bring us who is the Head thereof To whom be glory for ever and ever Amen CHAP. XX. Wherein are contained Theologicall Aphorismes concerning the ECCLESIASTICALL MINISTERIE 1 THere are in the Church three states or orders instituted all by God The Ecclesiasticall Politicall and Oeconomicall The First of the Church the Second of the Common-wealth the Third of the Private familie 2 They are commonly called three Hierarchies 3 The Ecclesiasticall order is called in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ministerie and Service 4 Therefore it is not any Despoticall or Lordly dominion 5 In this Ecclesiasticall Ministerie we are to consider the lawfull Vocation thereunto and the faithfull Discharge thereof 6 Vocation is certainly necessarie for Ministers of the Church and that such as is lawfull 7 For How shall they preach except they be sent Rom. 10.15 8 The power and right of calling Ministers is Gods own It is he who as the Lord of the harvest sendeth forth labourers into his harvest Matth. 9.38 9 Now God calls the Ministers of his Church both Immediately and Mediately 10 Immediately he called the Prophets in the Old Testament and the Apostles in the New 11 Which manner of calling the Apostle Gal. 1.1 describeth thus That it was neither of man nor by man but by Jesus Christ and God the Father who raised him from the dead 12 With which description this is nothing repugnant That sometimes by some Prophet or Apostle or else by Lot this immediate vocation or calling of God is outwardly declared 13 The Immediate vocation or calling is alwayes accompanied with some extraordinarie Testimonies and Gifts of God 14 But yet by Testimonies and Gifts we would not have miracles to be understood 15 For John the Baptist did no miracle Joh. 10.41 And yet it is certain that he was Immediately called 16 But by these Testimonies of Immediate Vocation we understand the peculiar declaration and manifestation of the Spirit and the singular power and efficacie of their ministerie 17 The doctrines of those which are Immediately called by God forasmuchas they speak as they are moved by the Holy Ghost are simply and absolutely to be beleeved 2. Pet. 1.21 18 Whereupon we are said to be built upon the foundation of the Prophets and Apostles Ephes. 2.20 19 They which are called after this manner have this priviledge That they are not tied and bound to any certain and particular Church but they are furnished with power authority to preach every where 20 From whence it appeares that this Immediate vocation hath especially place either in the constituting of a Church or in the purging of it from errours 21 The Mediate Vocation is also the calling of God but it is by fit men according to the Canon and rule expressed in the word of God 22 Where we must very accurately observe that the Mediate Vocation also as well as the Immediate belongeth unto God 23 For it is God that hath set in the Church not onely Prophets Apostles and Evangelists but also Pastors and Teachers 1. Cor. 12.28 Ephes. 4.11 24 The Ministers of the Church of Ephesus are said to be made by the Holy Ghost although Paul by the imposition or laying on of hands commended the ministerie unto them Acts 20.28 25 The Holy Ghost even at this day reproveth the world of sin by those which are called by a Mediate Vocation John 16.8 26 God when he calleth by a Mediate Vocation useth the ministerie of the Church 27 For unto the Church hath he committed the pledge of his word Rom. 3.2 He hath delivered unto her the Sacraments and unto her as to his spouse he hath given the keyes of the kingdome of heaven Matth. 18.18 28 So then the Church hath power and right to call Ministers but it is from God and it must be in such manner and order as is expressed in the Scriptures 29 What manner and order of calling we here understand it is declared by the precepts and practise of the Apostles 30 Whomsoever you shall approve by your letters saith the Apostle 1. Cor. 16.3 them will I send A Bishop must have a good report 1. Tim. 3.7 Lay hands suddenly on no man 1. Tim. 5.22 suddenly that is before thou hast the testimony consent of the Church 31 Adde hither also the Practise of the Apostles At the ordination and election of Deacons the Apostles speak after this manner Brethren look ye out among you seven men of honest report full of the Holy Ghost and wisdome whom we may appoint over this businesse Acts 6.3 and again Elders were ordained in every Church by suffrages or voices Acts 14.23 32 Whereupon were made those old Canons No reason it is that any should be suffered to be reckoned and accounted amongst Bishops unlesse they be elected by the Clergie desired by the People and consecrated by the Bishops of the same Province with the judgement of the Metropolitane c. null dist 62. ex Leon. Episc. Rom. 33 Item Let them be desired by the People elected by the Clergie and ordained by the judgement of the Bishops 34 Item Whosoever are to be made Priests for such let a postulation be made unto the Bishops let them have the hands of Clergie-men of good credit and let them also have the testimonie and consent of the People 35 That place of Cyprian Lib. 1. Epist. 4. is eâ—pecially to be noted where it is said The people especially have power of electing such as are worthy and refusing
Wife and the Kindred of the Husband as also between the Husband and the Kindred of the Wife there is such Affinitie that they may not marry one another 43 Therefore according to the Constitutions of all Lawes in a right Line Prohibition extends it self Infinitely 44 In a Collaterall Line by the Provinciall Lawes Prohibition is extended to the Third degree 45 And it respects not onely Consanguinitie but also Affinitie 46 And it is good counsell which is given by Ictus That in joyning together in matrimonie we are not onely to consider what is Lawfull but also what is Honest 47 The Principall end of marriage is the propagation of mankind and of the Church consequently 48 The Lesse-Principall ends are That the Man and the Wife may be mutuall and faithfull helps the one to the other and that they may be a Type of Christ and his Church 49 The Accidentall end is The avoiding of fornication 50 For what before the fall was instituted for an Office or Duty after the fall became an Help or Remedie 51 Before Matrimonie not without good reason there must go Betrothing 52 Which is the Promise of future Marriage 53 After Betrothing there may be a Separation for sundrie causes which are to be judged in the Consistories by godly learned and prudent men 54 In generall we say that Refusalls may be made for more causes and reasons then Divorces may 55 For many things may hinder Matrimonie to be contracted which cannot dissolve it when it is contracted 56 Matrimonie is dissolved by Death and by Adulterie 57 By Adulterie the very Knot of Matrimonie is dissolved insomuch that the party innocent may marrie againe 58 Jerom thinks that the Adulteresse may not be retained Augugustine thinks that she may not be dismissed and put away But we go in a middle way 59 If one partie forsake the other and go away out of malice the Magistrate doth well in providing and taking care for the partie innocent 60 But still we must remember Christs Exclusive That there is no other just Cause of Divorce but onely Adulterie 61 A Statute speaking Exceptively is not extended to other causes Bald. Lib. 28. C. de Adult 62 Inhabilitie of body for the use of Matrimonie doth not make a Divorce but it shewes that no true Matrimonie went before 63 It is proved by this Argument Because that Inhabilitie hapning after marriage doth not admit of a Divorce 64 We may judge the like concerning any errour in the Substantialls 65 Violence is counted equall to Desertion 66 That Matrimonie is to be dissolved for Heresie we do not hold neither do we grant it 67 Virginitie is Subordinate to Wedlock for chastitie in both states is pleasing unto God 68 The Apostle preferres Virginitie before Wedlock to wit in idoneous and fit persons which have the Gift of Continencie Not absolutely but in some respect by reason of troubles which follow those that are married and the circumstances of times 69 The yoke of Virginitie is not to be imposed upon any against their wills for all are not able to beare it 70 Therefore it is free for all to marrie But as for those that burne it is necessarie 71 If the Spirit voluntarily make thee a Virgin then art thou a Virgin indeed There is no need of a Vow or any Coaction 72 If thou art a Virgin upon Coaction before God thou art no Virgin neither doth thy Vow profit thee 73 Virginitie of Body without Virginitie of Minde is but Hypocriticall 74 Which is not to be compared with Holy Wedlock but is to be put farre after it 75 It profits nothing to keep the Body Impolluted without and to have the Minde Fuming and Flaming with lusts within 76 What doth it profit to have the Flesh sound and the Minde corrupted 77 And yet what one of a thousand is there of those that Vow Virginitie which keeps his body altogether impolluted 78 But certainly there is not any that hath his Minde free from the burning of lust within 79 Paul himself that great Apostle would here make no Law nor cast a snare upon any man 80 It were to be wished therefore that they which cannot containe themselves would not give up their names to Virginitie and vow to live a single life It is a sumptuous tower and a great word which all cannot receive Bern. Serm. ad Cler. 81 I know no woman and yet I am no Virgin Cassianus cites this saying out of Basil. Lib. 6. de Spir. fornic 82 A good man useth Wedlock well But an evill man useth neither Wedlock nor Virginitie well 83 Christ who is the Bridegroome of the Church be present by his grace with all those that are married that they may leade a godly life and vouchsafe at length to bring us all unto the celestiall Marriage Amen CHAP. XXIII Wherein are contained Theologicall Aphorismes concerning the foure last things DEATH the RESURRECTION the JUDGEMENT and the PLACE either of Eternall JOY or Eternall TORMENT WE have seen the estate of Christs Church Militant here on Earth It remains now that we lift up our mindes and elevate our thoughts to the consideration of the Church Triumphant in the Heavens 2 The Passage of the godly out of the Militant Church into the Church Triumphant is by the gate of Death In which consideration Gregorie Nyssen in his oration concerning Death wittily compareth it to a Midwife which brings us forth into another world unto a life truely so called 3 After Death follows the Judgement whose Forerunner is the Vniversall Resurrection It is appointed unto all men once to die but after this follows the Judgement Hebr. 9.27 4 They that have done good shall come forth unto the resurrection of life and they that have done evill unto the resurrection of damnation John 5.29 5 Foure things there are which are called a mans last the consideration whereof should never depart out of our memorie and these are they Death the Resurrection the Judgement and the Eternall Mansion and habitation of the godly in Heaven and the damned in Hell 6 By the name of Death here we understand not the continuall Miseries of this present life 1 Cor. 15.31 Nor the Death of the Soule in trespasses and sinnes Ephes. 2.5 Nor that Blessed Death by which being dead unto sinne that is freed and delivered from the dominion thereof and so from damnation we live unto God Rom. 6.2 Nor that Eternall Death or second death of the damned Revel 2.11 7 But we understand the Death of the Body which is the separation of Soule from Body the privation of carnall life and the passing away of the little World 8 He that Dies unto Vices before he dies the Death of the Body doth not die an Eternall Death when he dies the Death of the Body Sphinx Phil. Cap. 36. 9 By the gate of Sinne Death entred into the World and so passed upon all men Rom. 5.12 10 Which Death is not the dissolution and reduction of
contained Theologicall Aphorismes concerning the Sacrament of BAPTISME 1 BAptisme is the Porch or first Gate of Grace the Entrie into the Church the Key of the kingdome of heaven and the Investiture of Christianisme or the putting on the robe or liverie of Christianitie 2 And therefore being the first Sacrament of the New Testament it is for that cause called the Sacrament of Initiation 3 Baptisme generally taken signifieth any washing dipping or dying whether it be done by immersion â—ffusion or aspersion 4 It is taken Metaphorically in Scripture for the Crosse and calamities Matth. 20.23 for the visible and large effusion of the gifts of the Holy Ghost Acts 1.5 for the miraculous passing of the Israelites through the sea 1. Cor. 10.2 5 It is taken Synecdochically for the doctrine and indeed the whole ministerie of John the Protoâ—Baptist that is which first baptized Matth. 3.11 6 Specially and by way of Excellencie yea and by the common use of the Church it is taken for that solemne mysterie of Initiation to wit the first Sacrament of the New Testament 7 Which in respect of one of the Essentiall parts thereof is called Water John 3.5 In respect of its Essence The washing of water by the Word Ephes. 5.26 In respect of the Effect thereof The washing of regeneration and renewing of the Holy Ghost Tit. 3.5 In respect of the Type thereof which wenâ— before Circumcision made without hands Coloss. 2.11 8 The Prime authour of Baptisme and therefore the Proper and Principall Cause is God 9 For God by his Prophets in the Old Testament did preach by Types and Prophecies concerning this saving Laver or washing of Baptisme 10 The Types are Noahs ark in the floud 1. Pet. 3.20 Circumcision Coloss. 2.11 The passing of the Israelites through the red sea 1. Cor. 10.2 Waters mixed with the bloud of the bird that was killed which cleansed the leprosie Levit. 14.6 7. The water of Expiation or Separation whereinto were strewed the ashes of the red heifer Numb 19.17 c. Divers washings ablutions and aspersions used by the Jews Heb. 9.10 The water of Jordan by which Naaman was cured of his leprosie 2. King 5.14 11 The Prophecies consist partly in proper words and partly in words Allegoricall THE Lord sitteth upon the floud Psal. 29.10 There is a river the streams whereof shall make glad the citie of God Psal. 46.5 The Gentiles shall bring thy sons in their armes Isai. 49.22 I will sprinkle clean water upon you and you shall be clean from all your filthinesse Ezech. 36.25 It shall come to passe that every thing that liveth which moveth whithersoever the rivers shall come shall live Ezech. 47.9 In that day there shall be a fountain opened to the house of David to the inhabitants of Jerusalem for sinne and for uncleannesse Zechar. 13.1 A fountain shall come forth of the house of the Lord and shall water the valley of Shittim Joel 3.18 12 The same God it is which sent John to baptize or to baptize with water Joh. 1.33 From whence it is said That his Baptisme is from heaven Matth. 21.25 and the Pharisees refusing to be baptized of him are said to have rejected the counsel of God Luke 7.30 13 This divine Institution of Baptisme Christ after his death and resurrection did as it were renew by a solemne promulgation and command to continue the same throughout the whole world 14 Therefore the Baptisme of John was the same Sacrament with â—he Baptisme of Christ that is which Christ administred by his Apostles and doth at this day administer by the Ministers of the Church It had also the same efficacie neither was it necessarie that after the Baptisme of John the Baptisme of Christ should be received 15 The same Causes and the same Effects do argue that the Sacrament of Baptisme both Johns Christs was the same 16 Yet notwithstanding we do not deny but that with the Baptisme of the Apostles there was joyned also the visible effusion of the miraculous gifts of the Holy Ghost which was wanting to Johns Baptisme 17 Now God administers this Sacrament not Immediately but by the Ministers of the Church unto whom this doth Ordinarily belong as unto the Stewards of the mysteries of God 1. Cor. 4.1 18 Again Forasmuchas they are the Ministers of anothers good their vices do not take away the essence and benefit of Baptisme 19 And therefore even Hereticks themselves if they do observe the Substantialls of Baptisme they do administer true Baptisme 20 Which also we determine in that case when the Minister of the Church privately and secretly doth favour and cherish an heresie contrarie to the truth of Baptisme and the doctrine of the Church 21 But those which are baptized by Hereticks without the invocation of the Holy Trinitie and afterwards come unto us we pronounce that such are to be Baptized but we do not say Rebaptized For it is not to be beleeved that they were ever baptized whosoever were not baptized In the name of the Father and of the Sonne and of the Holy Ghost 22 The externall Element of Baptisme is water water naturall and elementarie 23 Whosoever therefore do either substitute and use in stead of water any other liquor or any other externall Element or else are of opinion that they may be substituted and used in the stead thereof They depart from Gods institution 24 But yet Baptisme is not simply water but the washing of Water by the Word Ephes. 5.26 25 Therefore neither Water without the Word nor the Word without the Water hath the nature force and vertue of Baptisme 26 That Word is the word both of Command and of Promise 27 For the Apostles are commanded to goe and teach all nations Baptizing them in the name of the Father and of the Sonne and of the Holy Ghost Matth. 28.19 And there is a promise added That he that beleeveth and is Baptized shall be saved Mark 16.16 28 Therefore according to this word all the Holy Trinitie The Father the Sonne and the Holy Ghost are present at Baptisme as at the Baptisme of Christ who is the Head of the Church Ephes. 1.22 29 The Father for his Sonne our Mediatours sake doth receive him that is Baptized into grace The Sonne by his owne bloud doth cleanse him from all his sinnes The Holy Ghost doth regenerate and renew him unto eternall life 30 And if all the most sacred and Holy Trinitie be present then also Christ God and Man is certainly present and by his bloud washeth him that is Baptized from all the filthinesse of his sinnes 31 From whence it is that the Ancients say and Luther repeats it That Baptisme is red with the bloud of Christ. August tract 11. in Joan. Bed in Psalm 80. 32 We must not therefore look upon the water of Baptisme according to the naturall properties and use that it hath in common life But we are to have an eye unto it as it is a Sacrament and means
therefore deny the working of the Holy Ghost 70 If a question be moved concerning infants departing without Baptisme we must proceed distinctly 71 Those which are without the Church are left to the judgement of God 72 But those which being born of Christian parents by reason of some case of urgent necessitie could not be baptized or those which die in their mothers wombe those I say by the prayers of their parents and the Church may be commended unto God but are not excluded from the fellowship of the kingdome of heaven 73 It remains now that we speak something concerning certain Circumstances which are wont to be observed at the administration of Baptisme 74 Impious and superstitious ceremonies are to be rejected 75 But what rites and ceremonies are of their own nature indifferent and of a middle rank and not repugnant to the Analogie of faith but rather commended by the authoritie of the Apostles the Primitive Church and further doe make the action use and efficacie yea the necessitie and dignitie of Baptisme more conspicuous to the eyes of the ruder sort such as these are not Simply and to the scandalâ— of the Church to be rejected 76 Exorcisme is to be expounded after this manner That it is a testimony that infants are by naturâ— under spirituall captivitie in the kingdome of the Divel That by the vertue efficacie of Baptisme they are translated from the kingdome of Satan unto the kingdome of Christ That the end of the Ecclesiasticall ministerie consistetâ— not onely in the application of Christs benefits but also in a continuall warring and fighting against Satan 77 But the Church hath libertie to propose and expound the doctrine concerning originall sinne the power and kingdome of Satan and the efficaciâ— of Baptisme in other words more agreeable unto Scripture Chemnit part 3. 〈◊〉 Theolog pag. 178. 78 It is a most ancient custome at the Baptisme of infants to have Sureties which we call Godfathers and Godmothers Whose office it is First to pray for them that God would receive them into grace by Baptisme Secondly by their answering to repeat that which Christ as the mouth of the infants hath witnessed for them Thirdly to instruct them in the principles of religion if their parents be dead 79 Imposition of names is rightly used in Baptisme not onely because it was formerly used in Circumcision but especially because it puts us in minde that in Baptisme our names are written in the book of life Luke 10.20 Revel 20.15 and that our names are enrolled in the Catalogue of Christian souldiers from thenceforth alwaies to fight under the banner of Christ. 80 Concerning other ceremonies and circumstances more shall be said in another place Onâ— thing onely we adde That it were to be wished that at a full congregation in the Church at Morning-prayer children were baptized that so the administration of this most sacred mysterie might be performed with more attention and devotion 81 Neither yet do we say that rashly and unadvisedly any man out of his own private fansie may depart from the custome of the Church wherein he lives nor do we prescribe Laws for cases of necessitie 82 From all that hitherto hath been said we gather· That Baptisme is the first Sacrament of the New Testament in which a living man is dipped into water or sprinkled with water In the name of the Father and of the Sonne and of the Holy Ghost that being regenerated and renewed he may be made an heire of everlasting life 83 God who by Baptisme hath received us into the covenant of grace keep and preserve us in the same even unto the end Amen CHAP. XVIII Wherein are contained Theologicall Aphorismes concerning the LORDS SUPPER 1 THe latter Sacrament of the New Testament is The Lords Supper so called froÌ„ the Authour time of the institution thereof 1. Cor. 11.20 21. c. 2 It is also called the Lords Table to distinguish it from profane eating drinking 1. Cor. 10.20.21 c. And again The communion of the body bloud of Christ. 1. Cor. 10.16 because therein consisteth the essence of this Sacrament And again The Testament of Christ. Luke 22.20 1. Cor. 11.25 because therein do appeare all the requisites of a Testament And again The breaking of breâ—d Acts 2.42 20.7 because by it the bread in the Eucharist was prepared of old to be distributed 3 It was called by the ancients the Eucharist or Giving of thanks 1. Cor. 11.24 Because â—olemne thanks were to be given to Christ at the celebration of this Sacrament Again It was called a Synaxis or coming together 1. Cor. 11.20 Because this Holy Supper was wont to be celebrated in a full congregation in the Church and was a signe and pledge of their mutuall conjunction in Christ. Again It was called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a feast in Love and Charitie by reason of Holy feasting instituted and made of gifts conferred in common Again It was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Liâ—urgie because it is no small part of publike and common service 4 The name of Missa which is taken for the Masse had its beginning from the forme of dismissing the people used by the ancients when they sayd unto the Catechâ—mâ—ni to the possessed of vill Spirits and to the Excommunicate Ite Missa est Beat. 〈◊〉 Super. 4. Libr. Tertull. adv Marc. 5 The Types of this Sacrament in the Old Testament are sundrie and divers but the best are these The Paschall Lambe Exod. 12.27 c. 1 Cor. 5.7 and Manna Exod. 16.15 Ioh. 6.49 The cornâ— of heaven Psalm 78.24 Angels food vers 25. 6 The Authour of this Sacrament who did both institute and commend it unto his Church is Christ. Matth. 26.26 Luk. 22.19 1 Cor. 11.23 7 Who seeing that he is true God and One with the Father and the Holy Ghost Omnipotent True All-wise our Mediatour Saviour Therefore if we desire truely to be his Disciples we must without any tergiversation backsliding or unwillingnesse beleeve his words and rest on them Joh. 8.31 8 And the Sonne it is who still â—o this day doth exhibite unto us his Body and Bloud at the distribution of the bread and wine in the Eucharist to â—e eaten and drunke by us 9 Beleeve ye all therefore that even now thâ— Supper at which Christ sat down is here celebrated For there is no difference betwixt this and that They have both one Authour Do not think it is the Priest or Minister but Christ himself that stretcheth forth his hand unto thee Chrysost. Hom. 51. in Cap. 24. Matth. 10 Yet he doth not administer â—his Supper now immediately by himself as he did at the first Institution But it hath pleased him to use the Ministers of the Church to â—his purpose because they are The Stewards of the Mysteries of God 1 Cor. 4.1 11 The Eucharist consists of two things an Earthly and an Heavenly The Earthly is Bread and Wine the
and examine themselves 70 This true examination consisteth in the earnest acknowledgement of sinnes and detestation of the same in true faith in Christ and a stedfast purpose and resolution of amendment of life 71 He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lords body 1. Cor. 11.29 72 For whosoever shall eat this bread which is the communion of the body of Christ. 1. Cor. 10.16 and drink this cup of the Lord which is the communion of the bloud of Christ. 1. Cor. 10 16. unworthily shall be guilty of the body and bloud of the Lord. 1. Cor. 11.27 73 Therefore as concerning the integritie and perfection of the Sacrament it matters not with what faith a man comes to receive it but as â—oncerning the fruit and benefit of it surely it matters very much Aug. 3. contr Donat. cap. 14. 74 Concerning the time place and other circumstances of the Holy Supper if we be asked the question Our answer is according to the counsell of the Apostle Let all things be done decently and in order 1. Cor. 14.40 75 God graunt that our bodies which are fed with the body and bloud of Christ may at the last day be raised up unto everlasting life Iren. lib. 4. adv bâ—r c. 34. Amen CHAP. XIX Wherein are contained Theologicall Aphorismes concerning the CHURCH 1 BY the Word the Sacraments the Holy Ghost also working together effectually God gathereth himself a Church here on earth 2 Which Church is in Greek called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is called out of the whole race of mankinde and gathered together into an holy Assembly 3 For the Church is an Assembly or company of men gathered together unto the kingdome of God by the ministery of the Word the Sacraments amongst whom there are alwaies some true godly which persevere in the true faith even unto the end with whom also are mixed many not holy but yet agreeing in the profession of doctrine 4 This Assembly or company because it must alwaies fight under Christs banner against the Flesh the World and the Divell is therefore called the Church Militant 5 And because the ministerie of preaching the Word and administring the Sacraments is obvious to our senses it is also called the Visible Church 6 But yet again Forasmuchas it is not conspicuous to the eyes of men who be true beleevers and godly in respect of them it is called an Invisible Church 7 Therefore that distinction of the Church into Visible and Invisible doth not introduce two as it were distinct Churches or divers companies 8 But it considereth the Church or the companie of those which are called after a diverse respect and in a different manner that is Inward and Outward 9 The Inward beauty and glory of the Church doth consist in Faith and Renovation or renewing with which is immediately joyned the Inheritance of eternall life 10 This spirituall Regeneration and Renovation is hidden under the infirmities of the flesh and this communion or Inheritance of eternall life is by the scandall of the crosse and death covered as it were with a vail here in this life And in this respect the Church is said to be Invisible 11 The Outward beauty and glory of the Church doth consist in the sincere preaching of the Word and the profession thereof and the lawfull administration of the Sacraments In which respect the Church is said to be Visible 12 To make a man therefore a true and living member of the mysticall body of Christ the externall profession of the same doctrine and the participation of the same Sacraments is not sufficient but there is required also and that necessarily inward regeneration and the inward dwelling of the Holy Ghost 13 But yet we are not to seek for the Invisible Church without the Visible seeing that it is included within it For the elect are not to be sought for without the companie of those which are called 14 Neither are we in any nation under heaven to seek for that Invisible Church of the elect pure unspotted undefiled outwardly separate from all hypocrites 15 For here in this life the Jebusites and they of Jerusalem dwell together in the same garden the Nettle and the Myrtle in the same wood the low Shrub and the lofty Cedar grow together in Jacobs flock the white and the speckled the Lambs and the Kids feed together in Peters net fishes Good and Bad are caught together in the Lords field the Lillies and the Thornes spring up together in the Lords floore the Corne and the Chaffe are mingled together in Christs cellar the Wine and the Oyle have both their Lees and Dregs in Noahs ark there were beasts Vnclean as well as Clean. 16 This companie of the elect this Church is by the Holy Ghost in Scripture adorned with most honourable Titles 17 For it is called The body of Christ The spouse of Christ The kingdome of God Gods peculiar Gods beloved people c. 18 But all these Titles and appellations are to be understood by a Synecdoche as not belonging to all in the Church For they are attributed unto the Church for the truely regenerate and elects sake which are in and of the Church 19 For there is a manifest and evident difference between the truely regenerate and the hypocrites which are onely joyned unto the Chuch in an outward profession 20 The Truely regenerate are True and Living members of the Church because from Christ their Head they draw both Spirit and Life The Hypocrites are but rotten and dead members Those belong unto the Church Internally These onely Externally Those in Heart These onely in Outward shew Those In deed These In thought onely Those in the Judgement of God These onely in the Judgment of Men Those as True and sound parts of the Body These as Scabs and Ill humors Those to speake properly are of the Church These are onely in the Church August in Brevic. Collat. Collat. 3. in Ioan. Tract 6. De Bapt. lib. 3. cap. 18. c. 21 The Church in the Creed is called One Holy Catholike and Apostolike 22 It is called One for the Unitie of the Spirit which the Apostle expounds Ephes. 4.3 c. There is one Body and one Spirit even as ye are called in one hope of your calling One Lord onâ— Faith one Baptisme One God and Father of all who is above all and through all and in you all 23 It is called Holy because it is sanctified of Christ by the Spirit and the Word Which Sanctitie or Holines consists in this life in the imputation of Christs Sanctitie and the Studie of true Sanctitie but at length it shall be made perfect and absolute in the life to come 24 It is called Catholike in respect of the Catholike Faith which is to be estimated by the common consent of all the Godly and their agreement in the true Doctrine at all times and in all places whether they lived in